Gayatri Vedanta US: Synopsis of Puranas

Gayatri Vedanta US / Synopsis of Shiva Purana

2007-04-05T08:14:00.000-07:00

THE SHIVA PURANA

The great sages, have revealed many Vedic literatures, such as the Puranas. The Puranas are not imaginative; they are actual histories, not only of this planet but of other planets within the creation.
Srila Vyasadeva, due to his kindness and sympathy toward the fallen souls, supplemented the Vedas with Puranas which easily explain the Vedic truths, intended for different types of people. “The Vedas and Puranas are one and the same in purpose. They ascertain the Absolute Truth, which is greater than everything else.
Because the quality of work of individuals differ, so does the instructions they are to receive. There are people conducted by the mode of goodness, others under the mode of passion and those who are in the mode of ignorance. The Puranas are so divided that any class of person can take advantage of them and gradually regain their original spiritual position and get out of the hard struggle for existence.
In the Puranas, (which are classified under the three modes) as a matter of course, Srila Vyasadeva has certainly given descriptions of the glories of Krishna, but not as many as given to religiosity economic development, sense gratification and salvation. These four items are by far very inferior to engagement in the unalloyed devotional service of the Lord. Therefore, in the pure goodness Purana, viz., Srimad Bhagavatam, Srila Vyasadeva proclaims that the prime necessity of human life is to realize one's eternal relationship with the Lord and thus surrender unto Him without further delay.

The Shiva Purana has twenty-four thousand shlokas. These are divided into six samhitas or sections. The names of the sectiosn are jnana samhita, vidyeshvara samhit, kailasa samhita, sanatkumar samhita, vayaviya samhita and dharma samhit. Each samhita is further subdivided into chapters (adhyaya). Jnana samhita has seventy-eight chapters, vidyeshvara samhita sixteen, kailasa samhita twelve, sanathkumar samhila fifty-nine, vayaviya samhita thirty and dharma samhita sixty-five. The Shiva Purana was recited by Vedavyasa’s disciple Romaharshana, alternatively, Loma-harshana.
Romaharshana and The Other Sages
There were many sages who lived in a forest named naimisharanya. One day, these sages accosted Romaharshana and said, Romaharshana, you are blessed. You have taught us a lot, but we are still not satisfied. You have had the fortune of studying under Vedavyasa and there is nothing that you do not know, past, present or future. Tell us about Shiva, we do not know very much about Shiva. Romaharshana replied, I will relate to you that which you want to know. And I am not going to make anything up. Many years ago, the sage Narada had wanted to find out about Shiva from his father, Brahma. Whatever Brahma had instructed his son. I am going to relate to you.
Brahma
At the beginning of creation, there was nothing in the universe. The universe was not there either. It was only the brahman (divine essence) which was everywhere. The brahman was neither hot nor cold, neither thick or thin. It had no beginning and no end. There was water everywhere. Lord Vishnu manifested himself in his great form and slept on the water. While Vishnu was sleeping, a lotus flower (padma) sprouted from his navel. It had many petals and its stem shone like a thousand suns. From the cells of the lotus Brahma was born. He began to wonder, There seems to be nothing around except for this lotus. Who am I? Where did I come from? What am I supposed to do? Whose son am I ? Who made me? Brahma thought he might find the answers to these questions if he explored the lotus a bit. Perhaps he ought to try and find the centre of the lotus. Brahma descended down the stem of the lotus and wandered around for a hundred years. But he could not find the flower’s centre. He then decided that he might as well go back to the cell from where he had been born. But despite wandering around the stem for another hundred years, Brahma could not find the cell. By then he was so tired that he gave up and rested. Suddenly he heard the words, Brahma, perform tapasya (meditation). Brahma meditated for twelve years. When the twelve years were over, the four-armed Vishnu appeared before Brahma. In the four hands Vishnu held a shankha (conch shell), a chakra (a bladed discus), a gada (mace) and a padma. Brahma didn’t know who this person was and he asked, Who are you? Vishnu didn’t directly answer the question. Instead, he replied, Son, the great Lord Vishnu has created you. Who are you to call me a son? demanded Brahma. Can’t you recognize me? came the reply. I am Vishnu. It is from my body that you have been created. But Brahma was not convinced. He began to fight with Vishnu.
The Linga
While they were thus engaged in fighting, a shining linga (Shiva’s image) arrived on the scene. It seemed to have no beginning or end. Vishnu said, Brahma, let us stop fighting. There is a third being here now. What on earth is this linga? And where did it come from? Let us try and find out what this is. You adopt the form of a swan (hamsa) and go up. I shall adopt the form of boar (varaha) and go down. Let us try and find the extremities of this linga. Brahma agreed. He became a whilte swan and flew up. Vishnu became a white boar and went down. They looked for four thousand years, but could not find the end of the linga. So they returned to where they had started off from and began to pray. They prayed for a hundred years. After the hundred years were over, the sound of om was heard and a being with five faces and ten arms appeared before them. This was Mahadeva or Shiva. Vishnu said, It is good that Brahma and I have been fighting. It is because of our fight that you arrived. Shiva replied, We are all three parts of the same entity and have been divided into three. Brahma is the creator. Vishnu is the preserver and I am the destroyer. There is another being named Rudra who will be born form my body, but Rudra and I are really one and the same. Let Brahma create now. Shiva disappeared and Brahma and Vishnu gave up their forms of a swan and a boar.
Creation
There was water everywhere. In the water, Vishnu created a huge egg (anda). He then himself entered the egg in his huge form. Meanwhile, Brahma started to pray. From the powers of his meditation he created several sages (rishis). Kardama, Daksha and Marichi were among them. Marichi’s son was Kashyapa. Daksha had sixty daughters and thirteen of them were married to Kashyapa. The children of Kashyapa and these daughters became adityas (gods), daityas (demons), danavas (demons), trees, birds, snakes, mountains and creepers. Thus was the world populated. A being named Rudra, who was none other than Shiva himself, was also born from Brahma. Rudra lived on Mount Kailasa. Daksha’s daughter Sati was married to Rudra. But Daksha and Rudra did not like each other. Daksha arranged a yajna (sacrifice) and he did not invite Rudra to attend this sacrifice. Although Sati was not invited either, she went to attend the ceremony . But Daksha insulted her so much that Sati gave up her life in protest. This so angered Rudra that he sent his companions to destroy the sacrifice, disrupt the ceremony, and kill all the gods who had gone to attend it. This was done. But Rudra was subsequently pacified and brought the dead gods back to life. The sacrifice was completed. Sati herself was reborn as the daughter of the mountain Himalaya and his wife Menaka. She was known as Parvati and she was again married to Rudra or Shiva.
Tarakasura
There was an asura (demon) named Tara. Tara’s son was Taraka.
Taraka wished to defeat the gods. He therefore went to a place named Madhuvana and began to perform very difficult tapasya. He gazed at the sun and stood there with his arms raised. He stood on one leg and that too, only on the toes of his feet. A hundred years passed. For those hundred years, Taraka drank only water and had no food to eat. For the next hundreds, he gave up that also and lived only on air. A hundred years were spent in performing tapasya inside water, another hundred years on earth and a hundred years more inside fire. For a hundred years he performed tapasya upside down, standing on his hands. And for yet another hundred years, he hung upside down from the branches of a tree. The meditation was so difficult that Brahma was pleased. He appeared before Tarakasura and said, I am pleased with your tapasya. What boon do you want? If you are pleased, replied Tarakasura, grant me two boons. The first boon should be that no one created by you should be as strong as me. The second boon should be that I should be killed only by Shiva’s son. Shiva at that point of time had no sons. Sati had died and although she had been reborn as Parvati, she had not been married to Shiva. Brahma granted Tarakasura the two boons. The demon went to a city named Shonitapura and began to live there. All the other demons made Tarakasura their king. Thanks to the boon. Tarakasura was so strong tha the easily defeated the gods. He conquered the three worlds and drove the gods out of heaven. He stole all their belongings and employed the gods as his servants. The despondent gods went to Brahma and asked him to find a solution to the Tarakasura problem. I can’t, said Brahma. It is because of my boon that the demon has become so powerful. Besides, my boon says that Tarakasura can only be killed by Shiva’s son. Shiva has got to have a son. He is now performing tapasya in the Himalaya mountains. Parvati is also in that region. Do something so that these two fall in love with each other and marry.
The Burning of the God of Love
The gods decided to follow Brahma’s advice. But how could it be ensured that Shiva and Parvati fell in love with each other? The king of the gods was Indra and the god of love was Kandarpa or Madana. Indra summoned Kandarpa. You have to help us, said Indra. There is no other way out. Shiva is performing tapasya in the Himalayas. Parvati is also in the region. Make sure that the two fall in love. That is your job. Kandarpa went to the place where Shiva was meditating. And as soon as the god of love appeared, the place took on the traits of a spring which was pernnial. Flowers bloomed and bees buzzed among the flowes. Cuckoos sang and fragant breezes started to waft throught the forest. Shiva tried to concentrate on his meditation. But he kept getting distracted. While all this was going on, who should arrive there but Parvati? She was so beautiful that Shiva was smitten with love for her. Parvati also seemed to like Shiva. But life is never simple. Shiva was, after all, Shiva. He realized that something was wrong. How could his meditation have been disturbed? How was it that the season seemed to be spring although it had no business to be spring? When Shiva glanced around, his eyes fell on Kandarpa who was hiding. He realized that it was Kandarpa who was responsible for all this mischief. Shiva was angered. He had a third eye in the middle of his forehead. From this third eye flames sprouted and these flames burnt Kandarpa to ashes. Kandarpa’s wife was Rati. When Rati saw that her husband had been burnt to ashes, her grief knew no bounds. At first she lost consciousness. When she recovered, she lamented, Woe is me. What is going to happen to me? My husband, my love, where have you gone? The gods and Rati sought out Shiva. They explained that it had been no fault of Kandarpa’s. He had been asked to disturb Shiva’s tapasya because of the Tarakasua problem. What would happen to Rati now? Shiva replied, What has happened has happened. Nothing can be done about kandarpa now. He will eventually be born in the city of Dvaraka as Krishna’s son Pradyumna. Rati will then be reuntied with Kandarpa. But till such time, let her simply wait. The gods dispersed, still despondent. The matter of Shiva and Parvati’s marriage had not progressed at all.
Parvati’s Tapasya
But Parvati had fallen in love with Shiva and she didn’t know what she could do about it. She thought of Shiva all the time. One day the sage Narada came and told her, Shiva is only pleased with tapasya. Without tapasya, even Brahma and the other gods do not get to see Shiva. Why don’t you perform tapasya? Parvati decided to do what Narada had asked her to. She asked her parents for permission. Her father agreed with alacrity. Although her mother Menaka was not at all keen that Parvati should perform difficult tapasya, she too eventually agreed. Parvati gave up her jewellery and handsome clothes. She wore deerskin instead. There is a peak in the Himalayas known as Gouriskikhara. It is there that Parvati went for her tapasy. The meditation was very difficult. During the monsson Parvati meditated while seated on the ground. In the winter she mediated under the water. Wild beats dared not harm her. All the gods and sages assembled to see this wonderful tapasya. The gods and the sages also began to pray to Shiva. Lord, can’t you see that Parvati is performing difficult tapasya? They asked. No one has meditated like this before. No one will meditate like this in the future. Please grant her what she wants. Shiva adopted the form of an old brahmana (the first of the four classes) and appeared at Parvati’s hermitage. Parvati welcomed the old man and worshipped him with flowers and fruits. Why are you meditating? asked the brahmana. What is it that you want? I wish to have Shiva as a husband, replied Parvati. You are indeed stupid. Said the brahmana. That is like giving up gold for a piece of glass or giving sandalwood for mud. Does anyone give up the water of the Ganga and drink water from a well instead? Marry one of the gods instead, go and marry Indra. Shiva is a stupid fellow. He has three eyes and five faces. His hair is matted and his body is smeared with ashes. He wears snakes as garlands. He is always accompanied by ghosts, He has no clothes and no wealth. No one knows who his parent are. He live sin the forst and his throat is blue with poison. I think you are making a big mistake. Forget about Shiva and don’t waste your life. The brahmana’s words angered Parvati. It is you who are stupid, she said. You don’t know a thing about Shiva. He is the lord of everthing. You have insulted Shiva and cursed am I that I made the mistake of worshipping you. You are again going to say something nasty about Shiva. But before you can do that, let me go away. I shall not stay to hear Shiva insulted. As Parfati was about to depart, Shiva adopted his own form and said, Where are you going? I thought that you were praying for me. You can’t forsake me now. I am not going to let you go. Ask for a boon. Please marry me according to the prescribed rites, replied Parvati. Shiva agreed and Parvati returned home.
The Marriage
Shiva called the seven great sages (saptarshis) and asked them to go to Himalaya as his messengers. The message was that he wished to marry Himalaya’s daughter Parvati. Himalaya was delighted to see the sages and even more delighted to learn that Shiva wanted to marry Parvati. A date was fixed for the marriage. The day of the marriage dawned. Gandharvas (singers of heaven) sang and apsara (dancers of heaven) danced. All the gods came to Kailasa to accompany Shiva on the procession. Himalaya had also got ready. He had built many gates in front of his house and had placed flags on them. The beauty of Himalaya’s residence at that time is impossible to describe. When the procession arrived at the residence, Parvati’s mother Menaka rushed out. Let me see Shiva, she exclaimed. Let me see my son-in-law. My daughter Parvati has performed tapasya to obtain Shiva as a husband. He must be exceedingly handsome. The first person Menaka saw was Vishvavasu, the king of the gandharvas. Vishvavasu was very handsome and, at first, Menaka thought that this was Shiva. But when she was told that this was only a singer who entertained Shiva, she thought that Shiva would be more handsome. Then her eyes fell down on the handsome Kubera, the god of wealth, and she thought that this had to be Shiva. Kubera was more attractive than Vishvavasu. But Menaka was told that this was not Shiva either. Then came Varuna, more attractive than Kubera. But this was not Menaka’s son-in-law. Nor was her son-in-law the great god Yama, handsomer than Varuna. The handsome gods Indra, Surya and Chandra passed by. But Narada told Menaka that these were not Shiva, they were simply Shiva’s servants. Menaka’s joy knew no bounds. If these were the servants, what was the master going to be like? She mistook Brahma, Vishnu and Brihaspati for Shiva, and each time Narada told her that she was wrong. Where then was Shiva? Finally Shiva came and Narada pointed him out to Menaka. At the sight of her son-in-law, Menaka fell unconscious. Shiva was surrounded by ghosts on all sides. The faces were fierce, their complexions were dark and they made a tremendous racket. Shiva himself rode on bull. He had three eyes, five faces and ten arms. He was smeared with ashes and the moon adorned his forehead. He was dressed in a tiger’s skin and a garland of skulls hung around his neck. No wonder Menaka fainted. When she recovered, she began to lament. She scolded Himalaya, Narada and Parvati for her misfortune. Brahma, the other gods, and the sages tried to pacify Menaka. But to no avail. I will not permit my daughter to be married to Shiva, Menaka said. I will give her poison instead. I will throw her into a well and kill her. I will chop her up into pieces with a weapon. I will hurl her into the sea. I will kill myself. I will get Parvati married to someone else. Not to Shiva. Parvit resolved, I shall not marry anyone other than Shiva. Is a jackal a fit replacement for a lion? Vishnu then tried to pacify Menaka. But this did not succeed either. Fianlly Narada asked Shiva to display his beautiful form and Shiva obliged. This form is exhibited only to those who are very faithful to Shiva. Everyone was charmed by this beautiful form, even Menaka. His body shone like a thousand suns and a crown sparkled on his head. His clothes glittered and the lustre of his jewels put the stars to shame. Menaka begged forgiveness for her foolishness and now there were no further obstacles to the marriage. Under Brahma’s supervision, the marriage ceremony took place and Shiva and Parvati returned to Kailasa.
Kartikeya
Shiva and Parvati’s son was Skanada or Kartikeya. When the baby was very small, it got lost in some reeds. Six princesses discovered the baby in the reeds and each wanted to bring up the baby as her own son. All of them finally cooperated in bringing up the body. These princesses were the Krittikas and the boy came to be known as Kartikeya. The gods got to know from Narada that Kartikeya had been brought up by the Krittikas. They came and appointed Kartikeya their general. The army of gods then invaded Tarakasura’s city Shonitapura. A terrible fight raged for ten days. The gods completely decimated the demons and Katikeya killed Tarakasura. After the victory celebrations were over, Kartikeya was restored to his parents.
Tipura
Tarakasura had three sons named Vidyunmali, Tarakaksha and Viryavana. These three began to perform tapasya. For a hundred years they meditated standing only on one leg. For a thousand more years they lived on air and meditated. They stood on their heads and meditated in this posture for yet another thousand years. Brahma was pleased at this difficult tapasya. He appeared before them and said, What boon do you want? Make us immortal, answered Tarakasura’s sons. I can’t make you immortal, replied Brahma. I don’t have the power. Ask for something else instead. Very well, then, said Viyunamali, Tarakaksha and Viryavana Grant us the following. Let three forts be made. The first will be of gold, the second of silver and the third of iron. We will live in these forts for a thousand years. At the end of the thousand years, the forts will become one. This combined fort will be called Tripura. And it anyone can then destroy Tripura with only a single arrow, that shall be the death destined for us. This rather unusual boon Brahma granted. There was a danava named Maya who was very good at building work. Brahma asked him to build the forts. The golden fort was built in heaven, the silver one in the sky and the iron one on earth. Tarakaksha got the golden fort, Viryavana the silver one and Vidyunmali the iron one. Each of the forts was a big as a city and had many palaces and vimanas (spaces vehicles) inside. The demons populated the three forts and began to flourish. The gods did not like this at all. They first went to Brahma, but Brahma said he could not help them. After all, the demons had got Tripura thanks to his boon. The gods then went to Shiva for help. But Shiva said that the demons were doing nothing wrong. As long as that was the case, he did not see why the gods wre so bothered. The gods then went to Vishnu. Vishnu’s suggestion was as follows. If the problem was that the demons were doing nothing wrong, the solution was to persuade them to become sinners. Out of his powers Vishnu created a man. This man’s head was shaven, his clothes were faded and he carried a wooden water-pot in his hands. He covered his mouth with a piece of cloth and approached Vishnu. What are my orders? he asked Vishnu. Let me explain to you why you have been created, replied Vishnu. I will teach you a religion that is completely against the Vedas. You will then get the impression that there is no svarga (heaven) and no naraka (hell) and that both heaven and hell are on earth. You will not believe that rewards and punishments for deeds committed on earth are meted out after death. Go to Tripura and teach the demons this religion, which they are dislodged from the righteous path. Then we will do something about Tripura. The being did as he had been asked to. He and four of his disciples went to a forest that was near Tripura and began to preach. They were trained by Vishnu himself. Therefore, their teachings were convincing and they had many converts. Even the sage Narada got confused and was converted. In fact, it was Narada who carried news of this wonderful new religion to king Vidyunmati. King, he said, there is a wonderful new teacher with a wonderful new religion. I have never heard before. I have got converted. Since the great sage Narada had got converted. Vidyunmati also accepted the new religon. And in due course, so did Tarakaksha and Viryavana. The demons gave up revering the Vedas, they stopped worshipping Shiva’s linga. Vishnu and the other gods then went to Shiva and began to pray to him. When Shiva appeared, they told him that the demons had now become evil and should be destroyed. They had even stopped worshipping Shiva’s linga. Shiva agreed to destroy Tripura. Vishvakarma was the architect of the gods. Shiva called Vishvakarma and asked him to make a suitable chariot, bow and arrow. The chariot was made entirely out of gold. Brahma himself became the charioteer and the chariot was speedly driven towards Tripura. The gods accompanied Shiva with diverse weapons. By then a thousand years had passed so that the three forts had become a single Tripura. Shiva instilled a divine weapon known as pashupata into his arrow and shot it at Tripura. The arrow burnt up Tripura into ashes in a split second. While the celebrations were going on, the shaven-heads religious teachers arrived. What are we supposed to do now? they asked. Brahma and Vishnu told them to go and live in the desert. The last of the four eras was kaliyuga and in kaliyuga, evil would reign supreme. When kaliyuga arrived, they were to come back and begin their teaching afresh.
Sita and the Ketaki Flower
Romaharshana told the assembled sages, It is easy to please Shiva. But Shiva must never be worshipped with a ketaki or a champaka flower. Why, what is wrong with these flowers? asked the sages. Let me tell you about the ketaki flower first, replied Romaharshana. Rama’s father Dasharatha asked Rama to spend fourteen years in the forest. So Rama went to the forest with his brother Lakshmana and his wife Sita. The three of them started to live on the banks of the river Falgu. News reached the forest that Dasharatha had died in their absence and a shraddha (funeral) ceremony had to performed for the dead king. Rama sent Lakshmana to a nearby village to get the necessary ingredients. Time passed and Lakshmana did not return. Rama then went to get the ingredients and look for Lakshmana. But Rama too did not return. It was almost noon and the ceremony had to be performed before noon. In desperation, Sita decided to perform the ceremony herself. She went and bathed in the Falgu river and lit an earthen lamp. She then made the offerings (pinda) to the dead ancestors herself. Immediately, a voice was heard. Sita, you are blessed, it said. We are satisfied. In utter amazement Sita watched some disembodied hands appear in the air to accept the offerings. Who are you? Asked Sita. I am your dead father-in-law, answered the voice. The funeral ceremony has been successful. I have accepted your offerings. But Rama and Lakshmana are going to believe me, said Sita. They will never believe that such disembodied hands appeared out of thin air to accept the offerings. They have to. answered the voice. You have four witnesses. The first is the Falgu river. The second is the cow over there. The third will be the fire. And the last one will be the ketaki bush. Rama and Lakshmana returned and said, Cook the food quickly. There is very little time left. We have to complete the funeral ceremony before noon. Sita told them what happened, and naturally, the two brothers did not believe her. They made fun of her and suggested that she was lying. Sita called upon her four witnesses, but each denied that it had seen anything. Without arguing any further, Sita cooked the food and Rama made offerings to his ancestors. A voice was then heard from the sky. Why are you calling us again? it said. Sita has already satisfied us. I refuse to believe that, said Rama. Indeed, it is true, retorted the voice. Ask the sun god. The sun god confirmed that everything had happened just as Sita had said it had. Rama and Lakshmana were ashamed that they had doubted Sita and were also impressed with the power of her virtue. But Sita cursed the four false witnesses. She cursed the Falgu river that it would henceforth only flow underground. She cursed the ketaki flower (pandanus odoratissimus) that it would never be accepted by Shiva as an offering. She cursed the cow that its mouth would henceforth become impure. It had, after all, lied with its mouth. The hind sections of the cow would however continue to be pure. And finally Sita cursed the fire that it would consume everything indiscriminately. That is the reason why a ketaki flower must never be used to worship Shiva.
Narada and the Champaka Tree
Nor must a champaka flower be used.
In the land of Gokarna there was a temple dedicated to Shiva. Narada decided that he would go and visit the temple. On the way, he saw a flowering champaka tree and stopped to admire it. A brahmana came there to pluck flowers from the tree. But seeing that Narada was there, the brahmana refrained from plucking any flowers. Where are you going? asked Narada. The brahmana lied and replied, To beg some alms. Narada went to the temple. Meanwhile, the brahmana plucked flowers from the champaka tree and placed them in a basket that he covered up well. Narada met the brahmana again on his way back from the temple. Where are you going now? He asked the brahmana. The brahmana lied again, Home, he said, I could n’t get any alms. Narada’s suspicions were aroused. He went to the champaka tree and asked, Has that brahmana plucked any flowers? What brahmana? replied the tree. I don’t know of any brahmana. No one has plucked any flowers. Narada went back to the temple and discovered fresh champaka flowers lying there on top of the Shiva linga. There was another devotee praying there. Narada asked him, Do you know who came to worship with these champaka flowers? Yes, I do, replied the devotee, It is an evil brahmana. He worships Shiva every day with champaka flowers. Thanks to Shiva’s blessings, he has completely brainwashed the king and has secretly been stealing the king’s wealth. He also oppresses other brahmanas. Narada asked Shiva, Why do you encourage such evil? I am helpless, replied Shiva. I cannot resist it if someone worships me with champaka flowers. Just then, a brahmana woman came running with her tale of woe. Her husband was crippled. But they had managed to get some money from the king so that their daughter could be married. They had also received a cow from the king. But the evil brahmana was claiming that half of whatever they had received was his. It was due to his good offices that the king had been so generous, he was saying. The evil brahmana had already appropriated half of the money. But how was a cow to be divided? Narada then decided that something needed to be done about the champaka tree and the evil brahmana. Apart from everything else, the champaka tree was a liar. Narada cursed the champaka tree that its flowers would never be accepted by Shiva as an offering. He cursed the evil brahmana that he would be born as a rakshasa (demon) named Viradha. But the brahmana had been a devotee of Shiva. So the curse was qualified by the stipulation that Viradha would be killed by Rama and would then again become a brahmana.
Ganesha
The door to Parvati’s place was guarded by two of Shiva’s companions, Nandi and Bhringi. But Parvati’s companions, Jaya and Vijaya, didn’t like this at all. They thought that there should be a guard who would be answerable to Parvati rather than to Shiva. It was Parvati’s place, not Shiva’s. Moreover, Shiva was in the habit of walking in at awkard moments, and Nandi and Bringi never stopped Shiva. Jaya and Vijaya asked Parvati to do something about this. Parvati took some clay of a pond and fashioned the clay into a very handsome son. She dressed the son in beautiful clothes and jewellry. He was named Ganesha. Parvati told Ganesha, You are my son. Stand at the gate and do not allow anyone to enter. Ganesha picked up a rod and began his duty as sentry. Parvati went to have a bath. Soon Shiva turned up with his companions. Where are you going? asked Ganesha. You cannot pass. My mother is having her bath. I am Shiva, answered Shiva. Who is Shiva? retorted Ganesha. I don’t know of any Shiva. You cannot go in. Shiva tried to ignore Ganesha and enter, but Ganesha started to beat Shiva with the rod. Shiva then asked his companions to remove this upstart. But they only got thrashed by Ganesha in the process. Nandi tried to grasp one of Ganesha’s legs and Brhringi the other. But Ganesha uprooted a wooden door and beat them so hard that they fled. The gods and the sages all came to see what the uproar was about. Shiva told Brahma, Why don’t you try to pacify that creature? Brahma advanced to reason with Ganesha. But Ganesha didn’t know Brahma; he thought that this was another one of Shiva’s companions. He therefore grabbed Brahma and tore off Brahma’s beard by the handful. Brahma fled in pain. This had become a matter where Parvati felt her pride to be at stake. So she kept Ganesha supplied with weapons. The gods attacked Ganesha with all sorts of weapons. He drove them back. Vishnu told Shiva, This fellow can only be killed with some trickery. Otherwise, he seems to be invincible. Ganesha flung a mace at Visnu and hurt him considerably. He struck down Shiva’s bow with another mace. Vishnu and Ganesha then began to fight, with the sudarshana chakra being used by Vishnu and maces by Ganesha. While this duel raged, Shiva crept up stealthily from behind and cut off Ganesha’s had with his trishula (trident). This was the trickery that Vishnu had planned for. When Parvati learnt of Ganesha’s death, her ire was roused. She got ready to destroy the universe and everyone was alarmed. Narada was sent to Parvati as a messager. He was to try and pacify Parvati. But Parvati agreed to relent only if two conditions were satisfied. The first condition was that Ganesha should be brought back to life. The second condition was that Ganesha should be accepted as a god and should enjoy all divine rights. These conditions wre readily accepted. Ganesha’s headless body was cleaned and bathed. But the head could not be found. It had been lost in the heat of the battle. Shiva sent his companions out with the head of the first living being that they saw. This happened to be an elephant with one tusk. The elephant’s head was stuck onto Ganesha’s body and Brahma, Vishnu and Shiva combined their powers to bring back life to the dead body. Shiva accepted Ganesha as his son. He also made Ganesha the lord of all his companions, the ganas. That is why the elephant-god is called Ganapati. It was also decreed that worship to any god would be useless unless it was preceded by prayers to Ganesha. Chaturthi tithi is the fourth lunar day. Krishnapaksha is that part of the lunar fortnight during which the moon wanes. Since Parvati created Ganesha in the month of Kartika and on chaturthi tithi in krishnapaksha, that is the day on which Ganapati is worshipped.
Ganesha and Kartikeya Quarrel
Shiva and Parvati had two sons, Ganesha and Kartikeya. Both sons wanted to get married. And Shiva and Parvati found it difficult to decide who should be married first. The other one was bound to feel hurt. Both the sons were equally dear to them. They decided to have a test. They called Ganesha and Kartikeya to them and said, We have devised a competition. Both of you have to travel around the world and return here. Whoever returns first will be married first. That should be fair and square. As soon as these words were out, Kartikeya dashed out on his journey. But Ganesha tarried and pondered. He realized that this was a task that was impossible for him to accomplish. He found it difficult enough to travel a couple of miles. Ganesha found a solution. First, he bathed. Then, he made Shiva and Parvati sit on two seats. He worshipped them and circled them seven times. After he finished circling them. Ganesha said, Now please make arrangements for my wedding. What do you mean, exclaimed Shiva and Parvati. Didn’t you hear what we said? We asked the two of you to travel around the world and come back. You’d better hurry. Kartikeya has already left. If you don’t take care, he will beat you to it. But I have already been round the world seven times, replied Ganesha. Haven’t I circled the two of you seven times? The Vedas say that circling one’s parents is the same thing as circling the world. If you do not wish to argue that the Vedas are wrong, then you have to agree that I have circled the world seven times. Shiva and Parvati could not very well argue that the Vedas were wrong. They therefore had to accept Ganesha’s logic. Arrangements were made for his wedding. Vishvarua, the son of Kashyapa, had two daughters named Siddhi and Buddhi. These two were married to Ganesha with a lot of fanfare. Ganesha and Siddhi had a son named Laksha and Ganesha and Buddhi had a son named Labha. Kartikeya returned to Kailasa after traveling around the world and discovered that Ganesha was already married and was already the proud father of two children. He heard the entire story from Narada and felt that he had been cheated. He decided that he would no longer live with his parents. He also decided that he would never marry. That is the reason why Kartikeya is called Kumara, someone who is married. Kartikeya began to live on Mount Krouncha. Shiva goes to visit him there on the day of the newmoon (amavasya) and parvati goes to visit him on the day of the moon (purnima).
Linga
A linga is an image of Shiva. There are several lingas. Whichever is the place where devotees congregate, there Shiva manifests himself in the form of a linga. However, there are twelve important lingas and these are known as jyotirlingas are Somanatha, Mallikarjuna, Mahakala, Omkara, Kedara, Bhima-shankara, Vishvanatha, Trymbaka, Vaidyanatha, Nagesha, Rameshvara and Ghushnesha.
Nandikeshvara Tirtha
A tirtha is a place of pilgrimage. At a tirtha named Nandikeshvara, there is a famous Shiva linga. In a city named Karnaki there used to live a brahmana. He left his two sons with his wife and went to visit the city of Varanasi. It was then learnt that the brahmana had died in Varanasi. His widow brought up her sons and eventually married them off. She became old and it was time for her to die. But death would not come. It seemed to the sons that their mother was hankering after something and would not die until her wish had been satisfied. Mother, they asked, What is it that you want? I have always wanted to visit the tirtha of Varanasi, the mother replied. But now I am going to die without ever visitng the place. Promise me that when I am dead, you will take my ashes to Varanasi and throw them into the river Ganga there. We will, said the sons. You can die inpeace. The mother died and the sons performed her funeral ceremony. Then the eldest son, Suvadi, set out for Varanasi with his mother’s ashes. The way was long and he stopped to rest and spend the night in a brahmana’s house. A cow was tied in front of the house and it was time for milking. Suvati saw that when the brahmana tried to milk the cow, the calf would not permit the milking and kicked the brahmana. The brahmana then hit the calf with a stick. The brahmana went away after the milking. But Suvadi was still there and and he heard the cow tell her calf, I am distressed that the brahmana struck you. Tomorow I am going to gore the brahmana’s son to death. Next day, the brahmana’s son came to do the milking. The cow gored him with horns so that he died. Bu this meant that the cow had committed the sin of killing a brahmana. Immediately, because of the sin, the while cow turned completely black. The cow left the house. Suvadi followed, amazed at this strange sight. The cow went to the banks of the river Narmada, to the place named Nandikeshvara. She bathed in the river and became white once again. This meant that the sin of killing a brahmana had been completely washed away. Suvadi marvelled at this and realized what a powerful tirtha Nandikeshvara was. He was about to leave for Varansi after bathing in the river himself, when he was accosted by a beautiful woman. Where are you going, Suvadi? asked the woman. Throw your mother’s ashes in the river here. This is a far greater tirtha than Varanasi. Who are you? asked Survadi. I am the river Gangaa, came the reply. The woman vanished and Suvadi did as he had been bidden. As soon as he had done this, his dead mother appeared in the sky and told him that she was immensely gratified. She would now go straight to heaven. Nandikeshvara is a wonderful tirtha because a brahmana woman named Rishika had earlier performed very difficult tapasya there to please Shiva.
Atrishvara Tirtha
There was a forest named Kamada. It did not rain there for a hundred years. The leaves dried up and the dwellers of the forest started to suffer. The sage Atri decided that he would meditate to try and bring the rains. Atri’s wife was Anasuya and she thought that she might as well perform tapasya together with her husband. Both of them started to pray to Shiva and it was very difficult to decide whose tapasya was the more difficult. Fifty-four passed and they meditated without eating or drinking anything. Atri’s meditation was finally over and he felt thirsty. He therefore asked his wife to go and fetch some water so that he might quench his thirst. While Anasuya was going to fetch the water, the river Gang appeared before her. I am pleased with your tapasya, said Ganga. What boon do you desire? If you are pleased with me, replied Anasuya, please make a pond here and fill the pond with your water. Ganga obliged. Anasuya filled her water-pot from the pond and brought the water to her husband. Atri drank the water and found that it was far tastier than the water they were used to. When he asked Anasuya why this was so, she told him what happened. Both husband and wife came back to the pond. Anasuya had earned a lot of punya (store of merit) thanks to her tapasya. Ganga agreed to stay on provided Anasuya handed over to Ganga whatever punya she had acquired in one year of tapasya. This conditon Anasuya agreed to. Meanwhile, Shiva appeared and offered to grant Anasuya a boon. Anasuya desire the boon that Shiva would always be present in that forest. Shiva consented. This sacred place is known as Atrishvara tirtha.
Chandra and Somanatha
Twenty-seven of Daksha’s daughters were married to the moon-god Chandra. One of these wives was named Rohini and Chandra loved Rohini more than he loved the other wives. The other wives felt neglected and they complained to their father. Daksha repeatedly warned his son-in-law to devote himself equally to all twenty-seven wives. But Chandra was in no mood to listen. Daksha thereupon cursed Chandra that he would gradually fade away. Chandra didn’t know what to do. He went and sought advice from Brahma and Brahma told him that the only rescourse was to pray to Shiva. Chandra went to Prabhasa tirtha and made a linga on the banks of the river Sarasvati. He prayed to Shiva for six months. At the end of the tapasya Shiva appeared before Chandra and offered to grant him a boon. Chandra explained what the problem was. Well, said Shiva, Daksha’s curse cannot be entirely ignored. Let us have a compromise. During krishnapaksha you will wane. And during shuklapaksha (the bright part of the lunar fortnight) you will wax. That should satisfy everybody. Chandra was delighted. The linga to which Chandra prayed is Somantha, the first of the jyotirlingas. Shiva is always present at that tirtha.
Mallikarjuna
What about the second jyotirlinga. Mallikarjuna?
You already know that Kartikeya felt cheated when Ganesha got married. He decided that he would not live with Shiva and Parvati any longer, and began to live on the mountain Krouncha. Parvati was miserable that her son had left her. She sent gods, sages, gandharvas and apsaras to bring her son back. But Kartikeya would not return. Shiva and Parvati then went to visit Kartikeya themselves, but Kartikeya would not let them get too close. Shiva and Parvati started to live at a place that was about six miles away from where their son was living. They are always there, so as to be near their son. This place is known as Mallikarjuna.
Dushana and Mahakala
The third of the jyotirlingas is Mahakala.
The city of Avanti is on the banks of the river Kshipra (Shipra). A brahmana named Vedapriya used to lived in the city of Avanti. He used to worship Shiva everyday and he had brought up his four sons to do the same. These sons were named Devapriya, Priyamedha, Suvrita and Suvrata. Not very far away, on a hill named Ratnamala, there used to live an asura named Dushana. Dushana was evil, he could not stand the idea of the Vedas being read and the religion prescribed in them followed. He went about destroying this righteous religon wherever he could. Dushana got to know that in the city of Avanti there lived four brahmanas who followed the righteous religion and worshipped Shiva. These were Devapriya, Priyamedha, Suvrita and Suvrata. Their father Vedapriya had died by then. Dushana and his cohorts came and attacked the city of Avanti. They threatened to kill the four brahmanas, but the brothers were not at all perturbed. They continued to pray to Shiva. They bowed in obeisance before the linga. Suddenly a tremendous sound was heard and a pit appeared in the ground in front of the linga. Shiva himself appeared in this pit. Dushana was burnt into ashes from the force of Shiva’s roar. And Shiva put all of Dushana’s soldiers to flight. The brahmanas prayed that Shiva might always be present at that place and Shiva agreed. This is the place that is known as Mahakala.
Vindhya and Omkara
The fourth of the jyotirlingas is Omkara.
Narada had once gone on a visit to the mountain Vindhya. Vindhya worshipped Narada. But because Vindhya was slightly proud, he also said. I am full of all the desirable objects that one can think of. Perhaps, replied Narada. But Mount Sumeru is superior to you, becaue the gods are always there. Vindhya decided to become the equal of Sumeru. He began to pray to Shiva. For six months he prayed. When Shiva appeared, Vindhya desired that Shiva might always be present there so that he might become the equal of Sumeru. The linga that Vindhya worshipped as called Omkara.
Naranarayana and Kedara
The fifth of the jyotirlingas is Kedara. In one of Vishnu’s incarnations, he revealed himself as the two sages, Nara and Narayana. These two sages prayed for a long time in the hermitage known as vadrikashrama. Near this hermitage there was a peak of the Himalayas named Kedara. After the two sages had prayed to Shiva for a very long time, Shiva appeared and said, I don’t understand why the two of you worshipping me. It is you who should be worshipped. But since you have been praying to me, let me grant you a boon. Nara and Narayana desred that Shiva should always be present in the form of a linga on the peak Kedara.
Bhimashankara
The sixth of the jyotirlingas is Bhimashankara.
You know about Rama and Ravana from the Ramayana and you also know that Rama killed not only Ravana, but also his brother Kumbahakarna. A rakshasa woman named Karkati used to live on the mountains named Sahya. Karkati had been married to Kumbhakarna and her son was named Bhima. One day, Bhima asked Karkati, Mother, whose son am I? Why do we live alone in this forest? Karkati said, Let me tell you my sad story. I used to be married to the rakshasa Viradha. But Rama killed Viradha. Later on, Kumbhakarna came and married me here and you were born. Kumbhakarna had promised to take me to Lanka. But he was killed by Rama and I never got to see Lanka. That is the reason we live here alone. We have nowhere else to go. Bhima was very sorry to hear this story. He resolved to avenge himself on Vishnu because he knew that Rama had been an incarnation of Vishnu. For a thousand years he prayed to Brahma with his hands raised up to the sky. When Brahma appeared, Bhima wished for the boon that he might become very strong. This boon Brahma granted. The first target of Bhima’s attention was the king of Kamarupa. The king’s crime was that he was devoted to Vishnu. Bhima attacked the king, stole all his belongings, conquered his kingdom and imprisoned him and his wife. He then proceeded to conquer the rest of the world. In their prison, the king and his wife started to pray to Shiva. This news was brought to Bhima by the rakshasa guards and Bhima decided to kill the king. He found the king praying before a Shiva linga. When Bhima raised his sword to cut off the the king’s head, Shiva appeared from the linga and repelled the sword with his trident. Bhima flung a spear at Shiva, but this too was driven back by the trident. Whatever weapon was used by Bhima, Shiva’s trident destroyed them all. Finally, Shiva killed Bhima and all his rakshasa cohorts. The gods were gratified and they craved that Shiva might always remain in the place in the form of the linga.
Vishvanatha and Varanasi
The seventh of the jyotirlingas is named Vishvanatha and it is located in the cityof Varanasi or Kashi.
Varanasi is a very sacred place. Brahma himself performed difficult tapasya there. So difficult was the tapasya that Vishnu shook his head in disbelief. When Vishnu shook his head, a jewel (mani) fell down from Vishnu’ ear (karna). The place where the jewel fall is known as Manikarnika and it is a famous tirtha. Varanasi is not destroyed when the rest of the world is destroyed. Shiva himself raises it on the point of his trident and protects it while destruction rages all around. When the world is re-created. Shiva replaces Varanasi to its appointed place. Shiva and Parvati once went to visit Brahma. Brahma began to chant hymns in Shiva’s praise with all of his five mouths. One of the mouths however made mistakes in the pronunciation of the hymns. This angered Shiva and Shiva severed the offending head with a gaze of his third eye. But this effectively amounted to the killing of a brahmana and Shiva committed a crime. The severed head therefore got stuck to Shiva’s back would would not come off, no matter where Siva went. But when Shiva arrived in Varanasi, the head fell off his back. Shiva realized that Varanasi was a special place and he resolved that he would always be present there.
Goutama and Trymbaka
Towards the south of the country there was a mountain named Brahmaparvata. There the sage Goutama and his wife Ahalya performed tapasya for ten tousand years. While they were meditating, there were no rains in the forest for a hundred years and there was a shortage of water. Living beings died from the drought. Goutama prayed to Varuna, the god of the ocean and the rain. Varuna appeared and offered to grant a boon. Please grant the boon that it might rain, said Goutama. I can’t do that, replied Varuna. That is beyond my powers. Ask for something else instead. Then let us have a pond in the forest that will always be full of water, said Goutama. This was within Varuna’s powers and the pond was created. The other sages also began to use water from this pond. Normally, Goutama sent his disciples to fetch water. But the disciples complained that the wives of the other sages did not let them take the water. So Ahalya herself started to fetch the water. The wives of the other sages annoyed and pestered Ahyalya, but she never reacted. These wives then complained to their husbands about Ahalya and Goutama. At first the sages did not listen, but eventually, they were convinced that Ahalya and Goutama were wicked. They therefore sought to devise a plan so that these two might punished. They began to pray to Ganesha. When Ganesha arrived, the sages said, Please grant us the boon that Goutama and Ahalya might be banished from the hermitage. Although Ganesha realized that this was an unfair boon, he decided to grant it because he realized that the sages and their evil wives needed to be punished. Goutama had some fields of paddy and grain. Ganesha adopted the form of a lean and starving cow and began to eat up the crop. Goutama tried to drive away the cow with a blade of grass. But as soon as he struck the cow with the blade of grass, the cow fell down and died. This was a terrible calamity. It was the killing of a cow. The other sages banished Goutama and Ahalya from the hermitage. They had to set up an ashrama (hermitage) that was a fair distance away. The other sages completely disassociated themselves from Goutama and Ahalya. Goutama began to think of ways of performing prayashchitta (penance) for the crime that he had committed. The other sages told him that he would first have to travel around the world. After that, he would have to pray very hard for an entire month. The next task was to circle Brahmaparvata a hundred times and bathe in a hundred pots of water. This would complete the penance. All this Goutama and Ahalya did. They also prayed for a long time to Shiva. Shiva appeared before them and offered them a boon. Goutama desired the boon that the river Ganga might always be present in the hermitage. Ganga said that she would agree subject to the condition that Shiva and Parvati were also always present in the hermitage. Parvati and Shiva agreed to do this. This established Trymbaka, the eighth of the jyotirlingas. The river Ganga which flowed there came to be known as the Godavari. So Trymbaka is on the banks of the Godavari. What happened to the evil sages and their wives? Goutama asked that they might be pardoned. They performed penance by circling Brahmaparvata one hundred and one times, and begged forgiveness from Goutama and Ahalya.
Ravana and Vaidyanatha
The ninth of the jyotirlingas is named Vaidyanatha.
Ravana, the king of the rakshasas, meditated in the Himalayas so as to please Shiva. First he prayed on Mount Kailasa, but Shiva did not appear. He then went to a place named Vrikshakhandaka which was a little towards the south. He prayed there, but Shiva did not appear. Ravana next dug a pit in the earth and started to pray inside the pit. He established a Shiva linga inside the pit. Shiva still not appear. Ravana therefore decided that he would immolate himself. Ravana, as you know, had ten heads. He lit a fire and severing his heads, began to offer them one by one to the fire. When nine of the heads had thus been offered, Shiva appeared. Enough is enough, said Shiva. What boon do you want? Please grant me the boon that I may be very strong. And please restore my nine heads, replied Ravana. These boons Shiva granted and the place where Ravana prayed is known as Vaidyanatha. The gods were not at all happy that Ravana had become so strong. They were afraid tha the rakshasa might start to oppress them. They therefore sent Narada to create some mischief. Narada met Ravana and asked him why he was looking so happy. Ravana related the story of the boon. Boon, exclaimed Narada. Who believes in Shiva? Let me see if you can lift up Mount Kailasa. If you can do that, I shall indeed believe that you have become strong. Incited by Narada, Ravana returned to Kailasa and lifted up the mountain. As the mountain shook, Shiva and Parvati were disturbed. Shiva cursed Ravana that soon a being would be born who would kill Ravana. This being was of course Rama, Vishnu’s incarnation.
Nagesha
The tenth of the jyotirlingas is named Nagesha.
There used to be a rakshasa name Daruka. His wife was named Daruki. They lived in a forest on the banks of the western sea. Parvati had granted Daruki the boon that wherever Daruki went, the forest would follow. Using this forest as a base, Daruka and Daruki began to oppress the world. They destroyed the yajnas and killed all the righteous people. In desperation, the survivors went to a powerful sage named Ourva. They told Ourva that he alone could save the world from the depredations of these rakshasas. Ourva cursed the rakshasas that if they committed any violence on earth, they would immediately die. As soon as the gods got to know about this curse, they attacked the rakshasas. The demons were in a fix. If they did not fight with the gods, they would be slaughtered. But if they fought with the gods, they would die because of Ourva’s curse. They decided that they would go and live in the ocean. Thanks to the boon that Daruki had received from Parvati, the entire forest was also submerged in the ocean and became the home of the rakshasas. There the rakshasa lived. They did not return to earth. But they imprisoned and killed any people who travelled in boats across the ocean. In this fashion, they once captured a vaishya (the third of the four classes) who was devoted to Shiva. The vaishya set up a linga in the prison and began to pray to Shiva. When the rakshasas saw this, they attacked him with weapons so as to kill him. This vaishya was named Supriya. Shiva gave Supriya a pashupata, a divine weapon associated with Shiva. With this the vaishya killed many demons. The remaining rakshasas were saved by Parvati’s intervention. The linga that Supriya worshipped is Nagesha.
Rama and Rameshvara
The eleventh of the jyotirlingas is named Rameshvara.
Ravana had kidnapped Sita and Rama looked for her everywhere. He was aided in his search by the monkeys. The search brought them to the shores of the ocean. While Rama was trying to decided how to cross the ocean, he felt very thirsty. He therefore asked the monkeys to fetch him some water. But when the water was brought, Rama realized that he should not drink the water without first praying to Shiva. Rama constructed a linga and worshipped it with many fragrant flowers. Such were the powers of Rama’s prayers that Shiva, Parvati and their companions appeared before Rama. Shiva blessed Rama and Rama requested him to stay in that place forever. It is this linga, on the shores of the ocean, that is known as Rameshvara.
Ghushna and Ghushnesha
The twelfth and last of the jyotirlingas is named Ghushnesha.
To the south, there is a mountain named Deva. A brahmana named Sudharma used to live there. His wife was called Sudeha. Husband and wife were righteous and regularly prayed to the gods. They had only one reason for complaint: they had no son. Sudeha was especially disturbed at this. Other women tended to insult her because she had no son. Sudharma decided to conduct an experiment. He plucked two flowers and offered them in front of a sacred fire. He mentally associated one of the flowers with having a son and asked his wife to choose a flower. Unfortunately, his wife chose the flower that was not associated wtih having a son. From this Sudharma concluded that they were not going to have a son and he did his best to console Sudeha. But Sudeha refused to be consoled, she was miserable. Why don’t you marry again? asked Sudeha. Perhaps you will then have a son. Marry my niece Gushna. No, replied Sudharma. You love her now because she is your niece. But if she does indeed have a son, you will become jealous and will come to hate her. Sudeha convinced her husband that this would never happen. So Sudharma married Ghushna. Every day, Ghushna made a hundred and one lingas out of clay and worshipped them. When the day’s prayers were over, she immersed the lingas in a pond. When one lakh lingas had thus been worshipped, Ghushna gave birth to a handsome boy. Shiva had taken pity on Sudharma and Ghushna. But when the son was born, Sudeha’s nature changed. As her husband had warned her, she felt jealous. She thought that Gushna got more important and she was treated like a maid. In the middle of the night, Sudeha slew the boy with a knife and threw the dead body into the pond. This was the pond where the lingas had been immersed. As was her wont, Ghushna got up in the morning and began to worship a linga. Blood was discovered on the bed, the boy could not be found and everyone raised the alarm. But Ghushna was not distracted by this racket and did not leave her prayers. Shiva was so impressed with Ghushna’s devotion that he restored her son back to life. He also wished to kill the evil Sudeha with his trident, but Gushna begged for her aunt’s life and Shiva spared Sudeha. Shushna’s act of forgiveness so impressed Shiva that he wished to grant Ghushna another boon, apart from restoring her son. Ghushna desired that Shiva might alwaysbe present in a linga near the pond. This is known as Ghushnesha.
Arjuna and Shiva
Duryodhana robbed the Pandavas of their rightful share of the kingdom in a game of dice. As a result of this, the Pandavas had to spend many years in the forest. While they were in the forest, Vedavyasa came to visit the Pandavas. Vedavyasa told them that they should pray to Shiva. But since Arjuna was the best suited amongst the Pandavas for worshipping Shiva, Vedvyasa taught Arjuna a special mantra (incantation). Then he asked Arjuna to go to Mount Indrakila and pray to Shiva there. Mount Indrakila was on the banks of the river Bhagirathi. Arjuna went to Mount Indrakila. He made a linga out of clay and started to pray to Shiva. The news of Arjuna’s wonderful tapasya spread everywhere. Arjuna stood on one leg and continualy chanted the mantra that Vedavyasa had taught him. Suddenly, Arjuna saw a boar. Arjuna thought that this fierce boar might have come to distract him from his tapasya. Alternatively, it might be a relative of the several demons that he had killed and therefore might wish him harm. Thinking this, Arjuna picked up his bow and arrow and let fly an arrow at the boar. Meanwhile, Shiva had decided to subject Arjuna to a test and he had also arrived at the spot disgusted as a hunter. When Arjuna shot an arrow at the boar, so did Shiva. Shiva’s arrow struck the boar in its hindquarters and Arjuna’s arrow struck the boar in its mouth. The boar fell down dead. A dispute started between Arjuna and the hunter about who had killed the boar. Each claimed it for his own. They began to fight. But whatever weapons were hurled by Shiva were easily repelled all of Arjuna’s weapons. When all the weapons were exhausted, the two started to wrestle. After the fight had gone on for a while, Shiva gave up his disguise of a hunter and displayed his true form to Arjuna. Arjuna wa ashamed that he had been fighting with the very person to whom he had been praying. Please forgive me, said Arjuna. It is all right, replied Shiva. I was just trying to test you. Your weapons have been like offerings to me, you are my devotee. Tell me, what boon do you desire? Arjuna wanted the boon that he might obtain glory on earth. Shiva gave Arjuna his pashupata weapon. This was such a divine weapon that its possession made Arjuna invincible.
Sudarshana Chakra
Sudarshana chakra (a bladed discus) was Vishnu’s weapon. Vishnu received this wonderful weapon as a result of Shiva’s grace. Many years ago, the demons oppressed the gods and the gods went to Vishnu for deliverance. Vishnu said that the demons were so powerful, that he would first have to worship Shiva if something was to be done about the asuras. Vishnu went to Mount Kailasa and bean to pray to Shiva. He chanted many mantras, but there was no sign of Shiva. Shiva has a thousand names and Vishnu next started to chant these names. Each day he chanted the thousand names and offered a thousand lotus flowers to Shiva. Shiva decided to test Vishnu. One day, he stole a lotus flower from the thousand that were to be offered. When Vishnu realized that there was one lotus flower less, he gouged out his own eye and offered it in place of the missing lotus flower. Shiva was now pleased and appeared before Vishnu. He offered to grant Vishnu a boon. You know that the powerful demons have been oppressing the gods, said Vishnu. I need a weapon to fight the demons with. Please give me a weapon. Shiva then gave Vishnu the sudarshana chakra. And with this weapon, Vishnu killed the demons.
Shiva’s Thousand Names
When the sages heard this story, they said, Romaharshana, what are these thousand names of Shiva that you have mentioned? Relate them to us. Romaharshana obliged. For convenience, let us list out these thousand names in a hundred groups of ten each.
(1) Shiva, Hara, Mrida, Rudra, Pushkara, Pushpalochana, Arthigamya, Sadachara, Sharva, Shambhu. (2) Maheshvara, Chandrapida, Chandramouli, Vishva, Vishvamareshvara, Vedantasara-sandoha, Kapali, Nilalohita, Dhyanadhara, Aparicchedya. (3) Gouribharta, Ganeshvara, Ashtamurti, Vishvamurti, Trivargasvargasadhana, Jnanagamya, Dridaprajna, Devadeva, Trilochana, Vamadeva (4) Madadeva, Patu, Parivrida, Drida, Vishvarupa, Virupaksha, Vagisha, Shuchisattama, Sarvapramanasamvadi, Vrishanka. (5) Vrishavahana, Isha, Pinaki, Khatvanga, Chitravesha, Chirantana, Tamohara, Mahayogi, Gopta, Brahma. (6) Dhurjati, Kalakala, Krittivasah, Subhaga, Pranavatmaka, Unnadhra, Purusha, Jushya, Durvasa, Purashasana. (7) Divyayudha, Skandaguru, Parameshthi, Paratpara, Anadimadhyanidhana, Girisha, Girijadhava, Kuberabandhu, Shrikanatha, Lokavarnottama. (8) Mridu, Samadhivedya, Kodandi, Nilakantha, Parashvadhi, Vishalaksha, Mrigavyadha, Suresha, Suryatapana, Dharmadhama. (9) Kshamakshetra, Bhagavana, Bhaganetrabhida, Ugra, Pashupati, Tarkshya, Priyabhakta, Parantapa, Data, Dayakara. (10) Daksha, Karmandi, Kamashasana, Shmashananilaya, Suksha, Shmashanastha, Maheshvara, Lokakarta, Mrigapati, Mahakarta. (11) Mahoushadhi, Uttara, Gopati, Gopta, Jnanagamya, Puratana, Niti, Suniti, Shuddhatma, Soma. (12) Somarata, Sukhi, Sompapa, Amritapa, Soumya, Mahatejah, Mahadyuti, Tejomaya, Amritamaya, Annamaya. (13) Suhapati, Ajatashatru, Aloka, Sambhavya, Havyavahana, Lokakara, Vedakara, Sutrakara, Sanatana, Maharshi. (14) Kapilacharya, Vishvadipti, Vilochana, Pinakapani, Bhudeva, Svastida, Svastikrita, Sudhi, Dhatridhama, Dhamakara. (15) Sarvaga, Sarvagochara, Brahmasrika, Vishvasrika, Sarga, Karnikara, Priya, Kavi, Shakha, Vishakha. (16) Goshakha, Shiva, Bhishaka, Anuttama, Gangaplavodaka, Bhaya, Pushkala, Sthapati, Sthira, Vijitatma. (17) Vishayatma, Bhutavahana, Sarathi, Sagana, Ganakaya, Sukirti, Chinnasamshaya, Kamadeva, Kamapala, Bhasmoddhulita-vigraha. (18) Bhasmapriya, Bhasmashyai, Kami, Kanta, Kritagama, Samavarta, Nivritatma, Dharmapunja, Sadashiva, Akalmasha. (19) Chaturvahu, Durvasa, Durasada, Durlabha, Durgama, Durga, Sarvayudhavisharada, Adhyatmayoganilaya, Sutantu, Tantuvardhana. (20) Shubhanga, Lokasaranga, Jagadisha, Janardana, Bhasmashuddhikara, Meru, Ojasvi, Shuddhavigraha, Asadhya, Sadhusadhya. (21) Bhrityamarkatarupadhrika, Hiranyareta, Pourana, Ripujivahara, Bala, Mahahrada, Mahagarta, Vyali, Siddhavrindaravandita, Vyaghracharmambara. (22) Mahabhuta, Mahanidhi, Amritasha, Amritavapu, Panchajanya, Prabhanjana, Panchavimshatitattvastha, Parijata, Para-vara, Sulabha. (23) Suvrata, Shura, Brahmavedanidhi, Nidhi, Varnashramaguru, Varni, Shatrujita, Shatrutapana, Ashrama, Kshapana. (24) Kshama, Jnanavana, Achaleshvara,Pramanabhuta, Durjneya, Suparna, Vayuvahana, Dhanurdhara, Dhanurveda, Gunarashi. (25) Gunakara, Satyasatyapara, Dina, Dharmaga, Ananda, Dharmasadhana, Anantadrishti, Danda, Damayita, Dama. (26) Abhivadya, Mahamaya, Vishvakarma, Visharada, Vitaraga, Vinitatma, Tapasvi, Bhutabhavana, Unmattavesha, Pracchanna . (27) Jitakama, Ajitapriya, Kalyanaprakriti, Kalpa, Sarvalokaprajapati, Tarasvi, Tavaka, Dhimana, Pradhanaprabhu, Avyaya. (28) Lokapala, Antarhitatma, Kalpadi, Kamalekshana, Vedashastrarthatattvajna, Aniyama, Niyatashraya, Chandra, Surya, Shani. (29) Ketu, Varanga, Vidrumacchavi, Bhaktivashya, Anagha, Parabrahm-amrigavanarpana, Adri, Adryalaya, Kanta, Paramatma. (30) Jagadguru, Sarvakarmalaya, Tushta, Mangalya, Mangalavrita, Mahatapa, Dirghatapa, Sthavishtha, Sthavira Dhruva. (31) Aha, Samvatsara, Vyapti, Pramana, Parmatapa, Samvatsarakara, Mantra-pratyaya, Sarvadarshana, Aja, Sarveshvara (32) Siddha, Mahareta, Mahabala, Yogi, Yogya, Siddhi, Mahateja, Sarvadi, Agraha, Vasu. (33) Vasumana, Satya, Sarvapaphara, Sukirti, Shobhana, Shrimana, Avanmanasagochara, Amritashashvata, Shanta, Vanahasta. (34) Pratapavana, Kamandalundhara, Dhanvi, Vedanga, Vedavita, Muni, Bhrajishnu, Bhojana, Bhokta, Lokanantha. (35) Duradhara, Atindriya, Mahamaya, Sarvavasa, Chatushpatha, Kalayogi, Mahanada, Mahotsaha, Mahabala, Mahabuddhi. (36) Mahavirya, Bhutachari, Purandara, Nishachara, Pretachari, Mahashakti, Mahadyuti, Ahirdeshyavapu, Shrimana, Sarvacharyamanogati. (37) Vahushruta, Niyatatma, Dhruva, Adhruva, Sarvashaska, Ojastejodyutidara, Nartaka, Nrityapriya, Nrityanitya, Prakashatma. (38) Prakashaka, Spashtakshara, Budha, Mantra, Samana, Sarasamplava, Yugadikrida, Yugavarta, Gambhira, Vrishavahana. (39) Ishta, Vishishta, Shishteshta, Shalabha, Sharabha, Dhanu, Tirtharupa, Tirthanama, Tirthadrishya, Stuta. (40) Arthada, Apamnidhi, Adhishthana, Vijaya, Jayakalavita, Pratishthita, Pramanajna, Hiranyakavacha, Hari, Vimochana. (41) Suragana, Vidyesha, Vindusamshraya, Balarupa, Vikarta, Balonmatta, Gahana, Guha, Karana, Karta. (42) Sarvabandhavimochana, Vyavasaya, Vyavasthana, Sthanada, Jagadadija, Guruda, Lalita, Abheda, Bhavatmatmasamsthita, Vireshvara. (43) Virabhadra, Virasanavidhi, Virata, Virachudamani, Vetta, Tivrananda, Nadidhara, Ajnadhara, Tridhuli, Shipivishta. (44) Shivalaya, Balakhilya, Mahachapa, Tigmamshu, Badhira, Khaga, Adhirma, Susharana, Subrahmanya, Sudhapati. (45) Maghavana, Koushika, Gomana, Virama, Sarvasadhana, Lalataksha, Vishvadeha, Sara, Samsarachakrabhrita, Amoghadanda. (46) Madhyastha, Hiranya, Brahmavarchasi, Paramartha, Para, Mayi, Shambara, Vyaghralochana, Ruchi, Virinchi. (47) Svarbandhu, Vachaspati, Aharpati, Ravi, Virochana, Skanda, Shasta, Vaivasvata, Yama, Yukti. (48) Unnatakirti, Sanuraga, Paranjaya, Kailashadhipati, Kanta, Savita, Ravilochana, Vidvattama, Vitabhaya, Vishvabharta. (49) Anivarita, Nitya, Niyatakalyana, Punyashravanakirtana, Durashrava, Vishvasaha, Dhyeya, Duhsvapnanashana, Uttarana, Dushkritiha. (50) Vijneya, Duhsaha, Bhava, Anadi Bhurbhuvakshi, Kiriti, Ruchirangada, Janana, Janajanmadi, Pritimana. (51) Nitimana, Dhava, Vasishtha, Kashyapa, Bhanu, Bhima, Bhimaparakrama, Pranava, Satpatchachara, Mahakasha. (52) Mahaghana, Janmadhipa, Mahadeva, Sakalagamaparaga, Tattva, Tattavit, Ekatma, Vibhu, Vishvavibhushana, Rishi. (53) Brahmana, Aishvaryajanmamrityujaratiga, Panchayajnasamutpatti, Vishvesha, Vimalodaya, Atmayoni, Anadyanta, Vatsala, Bhaktalokadhrika, Gayatrivallabha. (54) Pramshu, Vishvavasa, Prabhakara,, Shishu, Giriraha, Samrata, Sushena, Surashatruha, Amogha, Arishtanemi. (55) Kumuda, Vigatajvara, Svayamjyoti, Tanujyoti, Achanchala, Atmajyoti, Pingala, Kapilashmashru, Bhalanetra, Trayitanu. (56) Jnanaskandamahaniti, Vishvotipatti, Upaplava, Bhaga, Vivasvana, Aditya, Yogapara, Divaspati, Kalyanagunanama, Papaha. (57) Punyadarshana, Udarakirti, Udyogi, Sadyogi, Sadasanmaya, Nakshatramali, Nakesha, Svadhishthanapadashraya, Pavitra, Paphari. (58) Manipura, Nabhogati, Hrit, Pundarikasina, Shatru, Shranta, Vrishakapi, Ushna, Grihapati, Krishna. (59) Paramartha, Anarthanashana, Adharmashatru, Ajneya, Puruhuta, Purushruta, Brahmagarbha, Vrihadgarbha, Dharmadhenu,Dhanagama. (60) Jagaddhitaishi, Sugata, Kumara, Kushalagama, Hiranyavarna, Jyotishmana, Nanbhutarata, Dhvani, Araga, Nayandyaksha. (61) Vishvamitra, Dhaneshvara, Brahmajyoti, Vasudhama, Mahajyotianuttama, Matamaha, Matarishva, Nabhasvana, Nagaharadhrika, Pulastya. (62) Pulaha, Agastya, Jatukarnya, Parashara, Niravarananirvara, Vairanchya, Vishtarashrava, Atmabhu, Aniruddha, Atri. (63) Jnanamurti, Mahayasha, Lokaviragranti, Vira, Chanda, Satyaparakrama, Vyalakapa, Mahakalpa, Kalpaviriksha, Kaladhara, (64) Alankarishnu, Achala, Rochishnu, Vikramonnata. Ayuhshabdapati, Vegi, Plavana, Shikhisarathi, Asamsrishta, Atithi. (65) Shatrupreamathi, Padapasana, Vasushrava, Pratapa, Havyavaha, Vishvabhojana, Japaya, Jaradishamana, Lohitatma, Tanunapata. (66) Vrihadashva, Nabhoyoni, Supratika, Tamisraha, Nidagha, Tapana, Megha, Svaksha, Parapuranjaya, Sukhanila. (67) Sunishpanna, Surabhi, Shishiratmaka, Vasanta, Madhava, Grishma, Nabhasya, Vijavahana, Angira, Guru. (68) Atreya, Vimala, Vishvavahana, Pavana, Sumati, Vidvana, Travidya, Naravahana, Manobuddhi, Ahamkara. (69) Kshetrajna, Kshetrapalaka, Jamadagni, Balanidhi, Vigala, Vishvagalava, Aghora, Anuttara, Yajna, Shreye. (70) Nishshreyahpatha, Shaila, Gaganakundabha, Danavari, Arindama, Rajanijanaka, Charuvishalya, Lokakalpadhrika, Chaturveda, Chatrubhava. (71) Chatura, Chaturapriya, Amlaya, Samamlaya, Tirthavedashivalaya, Vahurupa, Maharupa, Sarvarupa, Charachara, Nyayanirmayaka. (72) Nyayi, Nyayagamya, Nirantara, Sahasramurddha, Devendra, Sarvashastraprabhanjana, Munda, Virupa, Vikranta, Dandi. (73) Danta, Gunottama, Pingalaksha, Janadhyaksha, Nilagriva, Niramaya, Sahasravahu, Sarvesha, Sharanya, Sarvalokadhrika. (74) Padmasana, Paramjyoti, Parampara, Paramfala, Padmagarbha, Mahagarbha, Vishvagarbha, Vichakshana, Characharajna, Varada. (75) Varesha, Mahabala, Devasuraguru, Deva, Devasuramahashraya, Devadideva, Devagni, Devagnisukhada, Prabhu, Devasureshvara. (76) Divya, Devasuramaheshvara, Devadevamaya, Achintya, Devadevatmasambhava, Sadyoni, Asuravyaghra, Devasimha, Divakara, Vibudhagravara. (77) Shreshtha, Sarvadevottamottama, Shivajnanarata, Shrimana, Shikhi-shriparvatapriya, Vajrahasta, Siddhakhadgi, Narasimhanipatana, Brahmachari, Lokachari. (78) Dharmachari, Dhanadhipa, Nandi, Nandishvara, Ananta, Nagnavratadhara Shuchi, Lingadhyaksha, Suradhyaksha, Yogadhyaksha. (79) Yugavaha, Svadharma, Svargata, Svargakhara, Svaramayasvana, Vanadhyaksha, Vijakarta, Dharmakrit, Dharmasambhava, Dambha. (80) Alobha, Arthavit, Shambhu, Sarvahbutamaheshvara, Shmashananilaya, Tryksha, Setu, Apratimakriti, Lokottaras-futaloka, Trymbaka. (81) Nagabhushana, Andhakari, Makhaveshi, Vishnukandharapatana, Hinadosha, Akshayaguna, Dakshari, Pushadantabhit, Dhurjati, Khandaparashu. (82) Sakala, Nishkala, Anagha, Akala, Sakaladhara, Pandurabha, Mrida, Nata, Purna, Purayita, (83) Punya, Sukumara, Sulochana, Samageyapriya, Akrura, Punyakirti, Anaymaya, Manojava, Tirthakara, Jatila. (84) Jiviteshvara, Jivitantakara, Nitya, Vasureta, Vasuprada, Sadgati, Satkriti, Siddhi, Sajjati, Kalakantaka. (85) Kaladhara, Mahakala, Bhuasatyapraryana, Lokalavanyakarta, Lokottarasukhalaya, Chandrasanjivana, Shasta, Lokaguda, Mahadhipa, Lokabandhu. (86) Lokanatha, Kritajna, Krittibhushana, Anapaya, Akshara, Kanta, Sarvashastrahadvara, Tejomaya, Dyutidhara, Lokagranti. (87) Anu, Shuchismita, Prasannatma, Durjjeya, Duratikrama, Jyotirmaya, Jagannatha, Nirakra, Jaleshvara, Tumbavina. (88) Mahakopa, Vishoka, Shokanashana, Trllokapa, Trilokesha, Sarvashuddhi, Adhokshaja, Avyaktalakshana, Deva, Vyaktavyakta. (890 Vishampati, Varashila, Varaguna, Saramandhana, Maya, Brahma, Vishnu, Prajapala, Hamsa, Hamsagati. (90) Vaya, Vedha, Vidhata, Dhata, Srashta, Harta, Chaturmukha, Kailasashikharavasi, Sarvavasi, Sadagati. (91) Hiranyagarbha, Druhina, Bhutapa, Bhupati, Sadyogi, Yogavit, Yogi, Varada, Brahmanapriya, Devapriya. (92) Devanatha, Devajna, Devachintaka, Vishamaksha, Vishalaksha, Vrishada, Vrishavardhana, Nirmama, Nirahamkara, Nirmoha. (93) Nirupadrava, Darpha, Darpada, Dripta, Sarvabhutaparivartaka, Sahasrajit, Sahasrarchi, Prabhava, Snigddhaprakriti, Sahasrarchi, Prabhava, Snigddhaprakritidakshina, Bhutabhavyabhavannatha. (94) Bhutinashana, Artha, Anartha, Mahakosha, Parakaryaikapandita, Nishkantaka, Kritananda, Nirvyaja, Vyajamardana, Sattvavana. (95) Sattvika, Satyakirti, Snehakritagama, Akampita, Gunagrahi, Naikatma, Naikakarmakrit, Suprita, Sumukha, Suksha. (96) Sukara, Dakshinaila, Nandiskandhadhara, Dhurya, Prakata, Pritivardhana, Aparajita, Sarvasattva, Govinda, Adhrita. (97) Sattvavahana, Svadhrita, Siddha, Putamurti, Yashodhana, Varahabhringadhrika, Bhringi, Balavana, Ekanayaka, Shrutiprakasha. (98) Shrutimana, Ekabandhu, Anekakrit, Shrivatsalashivarambha, Shantabhadra, Sama, Yasha, Bhushaya,Bhushana, Bhuti. (99) Bhutakrit, Bhutabhavana, Akampa, Bhaktikaya, Kalaha, Nilalohita, Satyavrata, Mahatyagi, Nityashantiparayana, Pararthavritti. (100) Vivikshu, Visharada, Shubhada, Shubhakarta, Shubhanama, Shubha, Anarthita, Aguna, Sakshi, Akarta.
You will notice that a few of the names are repeated so that the total number of names do not quite add up to one thousand.
Shivarati Vrata
Shivaratri is the tithi (lunar day) on which Brahma and Vishnu had worshipped Shiva. A vrata is a special religious rite that is performed. A vrata observed on shivaratri (the night dedicated to Shiva) is particularly important. It brings undying punya. One stays up at night and prays to a linga. One also has to observe a fast. There used to be a hunter named Rurudruha. He was not at all righteous. In fact, he was quite evil and cruel. He killed many deer and he was also a robber and thief. Naturally, Rurudruha knew nothing about shivaratri vrata. But it happened to be shivaratri when the hunter’s parents, wife and children felt very hungry. They asked Rurudruha to go and get some meat so that they might eat. The hunter went to the forest to kill deer, but could not find any. It was already evening and no game was to be seen. Rurdruha found a water-hole and decided that he would keep a vigil there. Sooner or later, some animal was bound to turn up. He climbed up onto a bilva tree that was by the side of the water-hole. And in case he should feel thirsty, he kept a pot full of water next to him. There he waited. Soon a doe turned up to drink water. The hunter picked up his bow and arrow. When he did so, the tree shock and a few bilva leaves fell on a linga that was right under the tree. Bilva leaves are sacred to Shiva. Some water spilled from the pot and also fell on the linga. Rurudruha did not of course know this. But the doe saw the hunter. Don’t kill me right now, said the does. My children and husband are at home. Let me go and bid them farewell. When I return, you are welcome to kill me. The hunter was in no mood to let the doe go. Does an animal return to be killed? But the doe took an oath and Rurdruha let her go. After a short while, another doe turned up to drink water. The two does were sisters and both of them married to the same deer. As before, the tree shook and bilva leaves and some water fell on the linga. The doe saw the hunter and said, Wait for sometime before you kill me. Let me say goodbye to my husband and children. The hunter was reluctant to let the doe go. But the second doe also took an oath that she would return. So Rurudruha decided to wait. After the doe had gone, the deer turned up to drink water. And when the hunter picked up his bow and arrow, bilva leaves and water again fell on the linga. The deer said, Hunter, let me go now. I will come back and you can kill then. I wish to bid adieu to my two wives and children. The deer also took on oath that he would return and Rurudruha let him go. After some time had passed, the two does and the deer came to where Rurdruha was. Each said, Kill me and spare the others. They need to stay alive to look after the children. The baby deer had also accompanied their parents. They said,Kill us. We don’t wish to stay alive when our parents are gone. The hunter was so surprised at these developments that the tree shook again. Bilva leaves and water fell on the linga. Shiva now took pity on Rurdruha and removed all evil thoughts from his mind. The hunter spared the deer. Shiva himself appeared before Rurudruha and said, From now on your name will be Guha. You will be so blessed that Rama will become your guest. This story demonstrates that even if shivaratrivrata is performed unconsciously, great punya is obtained.
Vedanidhi
In the city of Avanti there used to be a righteous brahmana. He had two sons, Sunidhi and Vedanidhi. Vedanidhi was wicked. The king of Avanti was so pleased with the brahmana that he gave him a golden bangle as a present. The brahmana took it home and gave it to his wife to store safely. There it was discovered by Vedanidhi. Vedanidhi stole the ornament and gave it to a dancing-girl. It so happened that the king was watching a dance performed by the dancing-girl and he noticed the bangle on the girl’s hand. He found out from the girl that the bangle had been given to her by Vedanidhi. He retrieved the bangle and called the brahmana. Do you remember the golden bangle that I had give you? said the king. Can you please return it to me? I need it. The brahmana hurried home and asked his wife for the bangle. But it could not be found and they realized that it was Vedanidhi who had stolen it. Vedanidhi was banished from his parents’ house. He wandered around here and there and begged food so that he might eat. One day, he did not get any food at all. That day happened to be shivaratri. But Vedanidhi didn’t know this. He saw several people going to Shiva’s temple with all sorts of offerings, including food, in their hands. The evil brahmana thought that he might be able to steal and eat this food. He followed the devotees to the temple and waited till they should fall asleep. When they did so, Vedanidhi crept up to the place where the offerings had been placed. This was right in front of the linga. It was very dark there and Vedanidhi could not see very well. A lamp was burning and the shadow of the lamp fell on the linga. Vedanidhi tore off a piece of cloth from his clothing and stuffed it into the lamp so that it might burn better. The flame rose and the shadow on the linga was removed. But when Vedanidhi was about to steal the food, the devotees awoke. They gave chase to the thief and shot at him with arrows. These arrow struck Vedanidhi and he died. Yama’s messengers arrived and wanted to take the evil brahmana to hell. But Shiva’s companions also arrived and they would not permit Vedanidhi to be taken to hell. The brahmana had fasted on shivaratri day, he stay awake at night and he had removed the shadow from the linga. These were acts of the faithful, even if they had been performed unconsciously. Vedanidhi’s sins were all forgiven.
Chandrashekhara
Parvati once asked Shiva, Lord, tell me, why do you wear a crescent moon on your forehead? What is the story behind this? Shiva told her the story. Earlier, Parvati had been born as Sati, the daughter of Daksha. As Sati, she had been married to Shiva. Since Daksha insulted her husband Shiva, Sati gave up her life. When Sati died, Shiva no longer found pleasure in anything. He began to live in the forest and started to perform tapasya. Such was the power of the tapasya that any trees or mountains that were near the place where Shiva was meditating used to be burnt into ashes. As Shiva moved from place to place, the earth started to burn and wither away . The gods were greatly alarmed at these developments. They went to Brahma to seek advice as to how the earth might be saved. Brahma, said, Let us take the moon god Chandra with us and make a present of him to Shiva. Chandra’s visage is so pleasing that Shiva may feel happy and pacified. The gods placed Chandra in a pot of amrita (a life-giving drink). They also had another pot that was full of poison. With these two pots they went to Shiva and offered him the pots. Brahma said, The gods have brought you two pots. Please accept them. Shiva first accepted the pot that contained the amrita. As soon as he did this, the crescent moon came out and got fixed to Shiva’s forehead. Next Shiva accept the pot of poison and touched it with his middle finger. He touched his throat with the finger and the throat became blue. That is the reason why Shiva is known as Nilakantha, blue of throat. And because the moon is like a crown to Shiva. Shiva is called Chandrashekhara. At the sight of the moon, Shiva was pacified.
The Ashes
Parvati said, I understand about the moon now. But why do you always smear ashes on your body? What is the reason for that? Shiva told her the story. There used to be a brahmana who was descended from the great sage Bhrigu. This brahmana began a very difficult tapasya. The tremendous heat of the summer made no difference to him. Nor was he disturbed by the downpour of the monsoon. He was only interested in meditating. When he felt hungry, he used to ask the bears, the deer, the lions and the jackals to fetch him some fruits. The wild beasts had lost all fear of him, they served him instead. Later on, the brahmana gave up eating fruits also. He ate only green leaves. And because leaves are called parna, the brahmana came to be known as Parnada. He performed tapasya for many years. One day, Parnada was cutting some grass and his scythe slipped and sliced off his middle finger. Parnada was amazed to find that no blood issued from the severed joint. Instead, a sap like that which issues from plants came out. Parnada’s vanity knew no bounds. He realized that his was due to the fact that he had been living on green leaves for such long time. Parnada began to jump with delight. Shiva decided that Parnada needed to be taught a lesson. He disguised himself as a brahmana and arrived before Parnada. Why are you so happy? asked Shiva. Can’t you see? replied Parnada. My tapasya has been so successful that my blood has become like the sap of plants. This sort of vantiy destroys the fruits of all tapasya, said Shiva. What have you got to be so proud about? Your blood has only turned into the sap of plants. What happens when you burn plants? They become ashes. I myself have performed so much tapasya that my blood has becomes ashes. Shiva sliced off his middle finger and ashes came out of it. Parnada was impressed. He realized that there was nothing that he could be proud about; here was a far greater hermit than he. He asked Shiva who he was and Shiva then displayed his true form to Parnada. Ever since that day, there have always been ashes on Shiva’s body.
Nandi
There was a sage named Shilada. He once saw that his ancestors were being tortured in hell. When he tried to find out why this was so, he was told that htis was because Shilada did not yet have a son. To obtain a son, Shilada began to pray to Shiva. He prayed for a thousand years. At the end of the tapasya, Shiva appeared and offered to grant Shilada a boon. Shilada wanted the boon that he might have a virtuous son. A few days later, when Shilada was ploughing the land, he discovered a baby boy on the blade of theplough. The boy was as bright as the sun and the fire. Shilada was frightened and started to run away. But the boy called after him, Father, stop. Father, stop, A voice was then heard from the sky. This voice told Shilada that this was the son he had wanted. Since this son would make everyone happy, he was to be named Nandi. Shilada brought nandi home to his mermitage. He taught his son the Vedas, the arts of the medicine and fighting, dancing and singing and several other sacred texts. All this Nandi mastered within fifteen days. When nandi was seven years old, two powerful sages arrived in Shilada’s hermitage. Their names were Mitra and Varuna. Shilada worshipped them and presented Nandi before them. The sages blessed Nandi with the words, Be learned, be faithful to your teacher. Shilada said, Sages, why didn’t you bless my son with a long life? We couldn’t, replied the sages. Your son is going to die when he is eight years old. That is written in his stars. Shilada was crestfallen to hear this, but Nandi consoled his father. He promised his father that he would do something so tha this fate would have to be rewritten. He would pray to Shiva. And when he met Shiva, he would ask of him a boon. Meeting Shiva, exclaimed Shilada. I had to meditate for a thousand years before I could get to meet Shiva. How do you expect to meet Shiva in the one year tha tis left to you?’ Wait and see, father, replied Nandi. Shiva is difficult to meet if you only perform tapasya or thirst for knowledge. The secret lies in faith and devotion. I will manage. There is a river named Bhuvana. Nandi entered this river and began underwater prayers to Shiva . His efforts pleased Shiva so much that Shiva appeared before him. What boon do you want? asked Shiva. Please grant me the boon that I may be devote to you, replied Nandi. I don’t want to be born become old and die. Shiva granted Nandi the boon tha the and his father would get to live in Shiva’s residence in Shivaloka. Shiva’s companions are known as ?ganas. Shiva made Nandi ganapati, the chief of the ganas and retained him as a perpetu ? companion. Shiva also gave Nandi a wonderful garland to wear. As soon as he put this garland on, Nandi became resplendent with three eyes and ten hands.
Time
The smallest unit of time is nimesha. This is the amount of time it takes to blink. Fifteen nimeshas make one kashtha and thirty kashthas are one kala. Thirty kalas make one muhurta and thirty muhurtas are one day. Thirty days are one month. Each month is divided into two lunar fortnights, shukapaksha and krishnapaksha. Six months are called an ayana. There are thus two ayanas in a year. Three hundred and sixty human years are equivalent to one year for the gods. The lengths of the four yugas (eras) are defined in terms of years of the gods, not in terms of human years. There are four eras and their names are kritayuga or satyayuga, tretayuga, dvaparayuga and kaliyuga. Satyayuga lasts for four thousand divine years, tretayuga for three thousand, dvaparayuga for two thousand and kaliyuga for one thousand. This adds up to ten thousand divine years. The sandhyas and sandhyamshas are the intervening periods between the yugas and these add up to two thousand divine years. Thus, the four yugas taken together last for twelve thouand divine years. In a kalpa (cycle), each of the four yugas occurs a thousand times. A kalpa has fourteen manvantaras (eras). In a manvantara, each of the four yugas thus occurs seventy one times. One kalpa corresponds to one day for Brahma. One thousand kalpas are one of Brahma’s years and eight thousand of Brahma’s years make one of Brahma’s yugas. One thousand such yugas make up one savana and Brahma lives for three thousand savanas. This period is known as a trivrita. During each of Vishnu’s days, one Brahma is born and dies. And during each of Shiva’s days, one Vishnu is born and dies.
Daksha Yajna
The sages aid, Romaharshana, you have not told us the story of the quarrel between Daksha and Shiva which led to Sati’s death. You have only mentioned it in passing. Tell us the story now. Romaharshana related the following story. Daksha’s daughter Sati was married to Shiva. One day, the gods, the demons and the sages went to visit Shiva and Sati in the Himalyas. Daksha accompanied the other gods on this visit. When the gods arrived, Shiva was seated and did not get up. He showed no special honour to Daksha because Daksha happened to be his father-in-law. Daksha interpreted this as a sign of disrespect. He felt insulted. Subsequently, Daksha arranged for a yajna and sent invitations to all his other sons-in-law and their wives. He did not invite Shiva or Sati. But Sati heard about the sacrifice and resolved that she would attend it, invitiation or no invitation. In a beautiful vimana, Sati travelled to her father’s house. Daksha was not at all pleased to see Sati. In fact, he ignored her completely and devoted all his attention to his other daughters. When Sati wished to know the reason for this, Daksha told her that this was because of her husband, who happened to be a worthless fellow and did not deserve any respect. Hearing this, Sati gave up her life. The mountain Himalaya had prayed that Sati might be born as his daughter. Sati was born as his daughter Parvati and married Shiva again. This story you already know.
Several years later, Daksha resolved to hold an ashvamedha yajna (horse sacrifice) in the Himalayas. The gods and the sages were all invited to this sacrifices, although Shiva was not amongst the invites. The sage Dadhichi did not like this slight to Shiva and he boycotted the yajna in protest. Parvati heard about this sacrifice and she began to incite Shiva to do something. Shiva created a being named Virabhadhra. Virabhadhra shone with energy and he had thousands of mouths and eyes. His hair glistened like lighting and his hands were full of all sorts of weapons. When he spoke, it was like thunder. From his body, Virabhadra created a female demon named Bhadrakali. What are our orders?, asked Virabhadra and Bhadrakali of Shiva. Go and destroy Daksha’s yajna, was the order. To help them in their endeavour, Virabhadra created several other demons from parts of his body. All of them had a thousand arms and carried weapons. Virabhadra, Bhadrakali and these other demons headed for Daksha’s sacrifice. When they got there, they found that the sacrifice had already started and the sacred fire was burning. The sages were reciting hymns and the gods were watching. Musical instruments were being played. Virabhadra roared and the sound of the roar was so terrible that several of the gods began to run away. The earth shook with the sound of the roar. There were tidal waves in the ocean. Daksha was frightened. But he summoned up courage and asked, Who are you and why have you come here? We are Shiva’s servants and we have come to take part in the sacrifice, replied Virabhadra. Virabhadra and the other demons then proceeded to burn down the structure where the sacrifice was being held. They tied up the priests and threw all the offerings away. With their weapons, they attacked the gods. Whatever resistance the gods tried to put up was taken care of by Virabhadra’s trident and Bhadrakali’s spear. The goddess Sarasvati lost her nose and the god Agni lost his arms. The sage Bhaga had his eyes gouged out and the sage Pusha lost all his teeth. Virabhadra sliced off Daksha’s head and gave it to Bhadrakali, who proceeded to kick it around as one kicks a football. Thousand and thousands of gods died and the sacrifice became a battlefield. Vishu tried to fight it out and he and Virabhadra shot arrows at each other. But one of Virabhadra’s arrows struck Vishnu on the chest and he fell down unconscious. Spurred on by Brahma, the gods began to pray to Shiva. These prayers pacified Shiva and he asked Virbhadra and Bhadrakali to refrain from causing any further damage. Brahma asked, What about the gods who have been killed? Please bring them back to life, Since Shiva’s anger had been appeased, he restored life to the dead gods. Those who had lost parts of their anatomy got themb ack again. But what was to be done about Daksha? His head could not be found. A goat’s head was therefore stuck onto Daksha’s body. Thus restored to life. Daksha begged forgiveness of Shiva.
Parvati Becomes Gouri
There were two asuras named Shumbha and Nishumbha. They meditated a lot and pleased Brahma. Brahma thereupon gave them the boon that they could not be killed by males. Having obtained the boon, the two demons started to oppress the world. They drove the gods out of heaven and the gods went to Brahma so that a solution might be found to the problem. Brahma went to Shiva. You have to help the Gods, he told Shiva. I have given Shumbha and Nishumbha the boon that they cannot be killed by males. Find a way so that a female is born out of Parvati’s body. She will kill Shumbha and Nishumbha. I will try, replied Shiva. When Shiva next met Parvati, he addressed her as Kali. This angered Parvati, since kali means black or dark. Why did you marry me if you thought I was so dark? she asked Shiva. Why do you pretened to love me? Cursed is the woman who is not loved by her husband. I am going to perform tapasya so that I may become fair. I am going to pray to Brahma. Parvati went off to meditate. She meditated for many years. There was a tiger which saw Parvati meditating. It was not a good tiger at all, but an evil one. It thought that Parvati would provide a good meal. It sat down in the front of Parvati to appreciate for a while the treat that was in store for it. Parvati did not realize that the tiger was planning to eat her. She thought that it had sat down in front of her because it wanted to protect her from other wild beasts. She thought that the tiger was one of her devotees and she therefore entered the tiger’s soul. As soon as she did this, all thoughts vanished from the tiger’s mind. Now it was indeed one of her devotees. Meanwhile, Brahma arrived to find out who Parvati was meditating. Parvati said that she wanted to become Gouri, that is, someone who was fair. She was sick and tired of being addressed as kali. Brahma granted the boon. Parvati shed off all the dark cells (kosha) from her body became Gouri. From the cells emerged a dark-hued goddess named Koushiki. Parvali handed over Koushiki to Brahma. Endowed with weapons by Brahma, Koushiki killed Shumbha and Nishumbha. Parvati returned to her husband as Gouri. What happened to the tiger? Shiva turned him into a man and he was employed by Nandi as one of Shiva’s guards. He was named Somanandi.
Upamanyu
The sage Vyaghrapada had a son named Upamanyu. When he was small, he wanted some milk from his mother. But he was not at all happy with the milk that his mother gave him. He complained that it did not taste like milk at all. Naturally, said his mother. I did not give you milk. How can we afford milk? We are not rich. I powdered some rice and mixed it with water. That is what I gave to you as milk. Unfortunately, you have tasted milk in your uncle’s house and you could make out the difference. Upamanyu’s mother began to cry. But Upamanyu consoled his mother. Don’t cry, please, he said. I will pray to Shiva and get milk for myself. His mother taught him the mantra that was to be used for praying to Shiva. She also taught him another mantra which would summon up a terrible divine weapon named aghorastra. This was just in case there was any danger. Upamanyu went to the Himalayas and started to meditate. He lived only on air and chanted the incantation that his mother had taught him. He prayed in front of an earthen linga. Demons came to disturb his meditation, but Upamanyu paid no attention to them. Shiva himself was impressed by Upamanyu’s difficult tapasya. But he thought that he would test Upamanyu first. He arrived in front of Upamanyu in the disguise of Indra and asked, Upamanyu, what are you doing? I am blessed that the king of the gods has arrived before me, replied Upamanu. I am praying to Shiva. Shiva! Why pray to that useless fellow? asked Shiva. Upamanu could not stand this insult to Shiva. He summoned up aghorastra by means of the mantra and let it loose at the person he thought was Indra. Shiva then manifested himself in his own form and aghorastra was repelled by Nadi, who had also turned up. Shiva himself taught Upamanu all sorts of sacred knowledge, and arrangements were made so that Upamanyu need never suffer from a lack of milk. Krishna once came to meet the sage Upamanyu, many years after the milk incident. Upamanyu taught Krishna the words of wisdom that he learned from Shiva; he also taught Krishna to pray to Shiva. It was by praying to Shiva that Krishna obtained his son Samba. For sixteen months Krishna had to pray before Shiva appeared, to grant the boon regarding the son. Parvati also granted Krishna several boons.
Andhakasura
Shiva was once sitting on Mount Mandara. Paravati came up from behind, so that Shiva could not see her, and covered Shiva’s eyes with her two hands. Shiva could not see and everything seemed to be dark to him. Parvati’s hands sweated from the exertion and the sweat fell down on the ground. From this sweat, a dark and fierce creature was born and started to roar. Parvati, said Shiva, What are you up to ? First, you cover up my eyes so that I can’t see. Next, you roar so as to frighten me. Not I, replied Parvati. See for yourself. I wonder where this creature has come from. She removed her hands and Shiva saw the being in front of them. It is our son, said Shiva. It was born from your sweat when you covered my eyes. Since it was born when my eyes were in darkness, let it be called Andhaka. Andhaka was born blind, as Shiva was effectively blind when Andhaka was born. There was an asura named Hiranyanetra. (In other Puranas, this same asura is referred to as Hiranyaksha.) Hiranyanetra had no sons. He therefore began to pray to Shiva so that he might have a son. Shiva told Hiranyanetra that it was impossible for him to have a son. However, if he so desired, he could have their son Andhaka and bring him up as his own son. Hiranyanetra gladly agreed to this.
Digresssions on Hiranyanetra and Hiranyakashipu
Hiranyanetra was very strong and powerful. He conquered the three worlds and drove the gods out of heaven. He even took the earth down to the underworld. In desperation, the gods prayed to Vishnu for deliverance. Vishnu adopted the form of a boar (varaha) and went down to the underworld in search of Hiranyanetra. When he found the asura, he killed him with his sudarshana chakra. He also killed several other asuras with his boar’s tusks. Then, he lifted up the earth with his tusks and replaced it where it should be. So far as Hiranyanetra’s kingdom was concerned, Vishnu crowned Andhaka king there. Hiranyanetra had a brother named Hiranyakashipu. This brother prayed to Brahma and obtained a boon that made him virtually impossible to kill. Armed with this boon, Hiranyakashipu conquered the three worlds and drove the gods out of heaven. The gods again started to pray to Vishnu for deliverance. Vishnu adopted the form of a lion and entered Hiranyakashipu’s captial. The lion had a huge mane and sharp teeth and claws. The lion killed several asuras and this news was brought to Hiranyakashipu. He decided to kill the lion. Hiranyakashipu had several sons, one of whom was named Prahlada. Prahala alone thought that there was something fishy about the lion and about the way it had suddenly appeared. He thought that the lion might very well be Vishnu in disguise. Prahlada therefore tried to dissuade his father from fighting the lion. He first asked some of his soldiers to capture the lion, but they were all killed. Hiranyakashipu then himself attacked the lion with all sorts of weapons. But all the weapons wre exhausted and the demon could do the lion no harm. Finally, the lion grasped Hiranyakashipu and tore the asura’s heart out with its claws. This was the narasimha (half-man, half-lion) incarnation of Vishu. Having killed Hiranyakashipu, Vishnu crowned Prabhlada king.
Andhaka Again
Andhaka had been crowned king in Hiranyanetra’s kingdom. Prahlada and Andhaka’s other cousins went to him and said, You are blind. What are you going to do with a kingdom? Give it to us. Our uncle made a mistake in accepting a blind son from Shiva. Andhaka was very hurt at these nasty words. He went away to the forest and started to perform tapasya. He prayed to Brahma. For millions of years he stood on one leg, with his arms raised high, and prayed. No one since that day has been able to duplicate Andhaka’s wonderful feat of meditation. He did not eat or drink at all. He chopped off parts of his body and offered it to the sacrificial fire. It came to such a pass that there was no more meat of blood left in his body. It had all been offered to the fire. He was just a skeleton. It was then that Brahma appeared before him and offered a boon. Prahlada and my other cousins have taken over my kingdom, said Andhaka. Please grant me the boon that I may be able to see. Please also grant me the boon that I may not be killed by gods, demons, or humans, or even by the great Vishnu himself. Brahma was in a fix. Earlier, many demons had asked for similar boons, but they had generaly not mentioned Vishnu. So that , when the need arose, Vishnu had been able to kill them. But here was an asura who asking for the boon that even Vishnu would not be able to kill him. This would make him virtually immortal. Everything that you have asked for is possible, replied Brahma. But all beings have to die. Indicate the circumstances under which you will die and the boons will be granted. Since I have to die, said Andhaka, Let it be under the following conditions. If I ever wish to marry a beautiful woman who is like a mother unto me, let that be the hour appointed for my death. This condition was better than nothing at all and Brahma granted Andhaka the boons. Andhaka returned to his kingdom. When Prahala and the other cousins learnt that Andhaka had become so powerful because of the boons, they not only returned to him his kingdom, but theirs as well. Remember that Andhaka could now see. The first thing that Andhaka did was to invade heaven. He defeated Indra and the other gods and made they pay taxes to the demons. Next he defeated the snakes (nagas), the gandharvas, the rakshasas, the yakshas (companions of Kubera) and the humans. Thus he began to rule over all the three worlds. For millions of years Andhaka ruled in this fashion. The religion of the Vedas suffered during this period, since Andhaka paid no attention to it. Once Andhaka went to a visit tot he Mount Mandara. The place was so beautiful that he made up his mind to live there. Three of Andhaka’s generals were named Duryodhana, Vighasa and hasti. These three were exploring the environment of Mount Mandara when they came upon a cave. An ascetic was meditating inside the cave. He was dressed in the skin of a tiger, wore a garland of skulls, his hair was matted and he wore a crescent moon on his forehead. There was a beautiful woman near the ascetic. She was more beautiful than any other woman in the three worlds. The three generals concluded that this was the right wife for Andhaka. When the generals came back to Andhaka and reported on what they had seen, the asura king said, What are you waiting for? Go to the ascestic and ask him for the woman. Duryodhana, Vighasa and Hasti went back to the ascetic. You are only an ascetic, they said. You don’t deserve such a pretty wife. Our master is the lord of everything and he is immensely rich. He is also handsome because of a boon received from Brahma. Give us this woman so that our master Andhaka may marry her. Ask your master to come and take the woman himself, replied Shiva, for the ascetic, as you have already guessed, was none other than Shiva. And the beautiful woman was Parvati. As soon as he heard this, Andhaka grasped his sword and came to fight with Shiva. The door to the cave was guarded by Nandi, and Andhaka first had to fight with him. Nandi easily defeated the asura and also defeated the asura soldiers who had accompanied their king. But Andhaka returned and again a fight raged with Nandi for five hundred years. Brahma, Vishnu, Indra and the other gods also came to help in the fight with the demons. The general Vighasa was a very strong warrior. He opened his mouth wide and swallowed up all the gods, including Vishnu. So far, Shiva himself had not played any part in the fighting. But hearing what Vighasa had done, he ascended his bull and came out to fight. He killed Vighasa and rescued the gods from the asura’s stomach. The asuras had a preceptor named Shukracharya who knew the art of bringing back dead beings to life. So Shukracharya moved around the battlefield, brining back to life any demons that were killed. This was not helping the cause of the gods at all. Shiva’s companions (gangas) captured Shukracharya and brought him to Shiva. Shiva promptly swallowed up Shukracharya. Soon all the demons were taken care of, with the exception of Andhaka. He continued to fight. Vishnu’s mace could do him no harm and he only laughed at Indra’s arrows. Some of the arrows did pierce the asura’s body. But whenever drops of blood from his body onto the ground, asuras who were exactly like him in appearance were created from this blood. As a result, the battlefield was soon populated with thousands and thousands of Andhakas. Shiva created a goddess known as Devi from his own body. Devi was appointed the task of drinking up the blood of the asuras before it could spill onto the ground. Thus aided by Devi, Shiva started to tackle the demons and soon there was only the original Andhaka left. Shiva flung a trident at him. The trident struck Andhaka on the chest and the asura king fell down dead. When the war was over, Shukracharya prayed to Shiva and was released from Shiva’s stomach.
Ruru
There was another demon who wanted to marry Parvati as well. His name was Ruru. He happened to see Parvati and decided that this was the woman who would be his wife. He began to to perform tapasya so that his desire might be satisfied. Brahma appeared before him and asked, Ruru, why are you performing such difficult tapasya? Can I offer you a boon? That is a boon that not even I can grant you, said Brahma. Brahma departed and Ruru continued with his meditation. This meditation was going on in a mountain named Malaya. And such was the power of Ruru’s meditation that the mountain started to burn. The fires were so strong that even Shiva and Parvati had to run away from the mountain. Lord, why are we running away? asked Parvati. Why don’t you do something about the fire? I can’t, answered Shiva. This fire is on account of Ruru’s tapasya and he is performing this tapasya so as to marry you. It is up to you to do something about Ruru. Parvati decided that she would. While they were conversing, they saw a lion fighting with an elephant. Parvati slew the lion and skinned it. She wore the lion’s pelt as clothing. Her hair became smeared with the lion’s blood. Her appearance became terrible. With a thunderous roar, Parvati went to where Ruru was. Ruru, she said. I have come. I am Parvati. I am the one you have been praying for. Now stop meditating. Rubbish, replied the demon. Parvati is beautiful. Her face is like the moon, her hue is golden, and her arms are like lotus stems. Just look at yourself. Your looks are terrible. You can’t be Parvati. You are lying. Go away, I don’t want you. Saying this, Ruru struck Parvati with a mace. Parvati was angry at this and she hit Ruru with her fits. The two fought, with Ruru flinging boulders and trees at the goddess. Parvati used her nails and her teeth to get at the demon. Ruru created several other asuras from his body. In retaliation, Parvati created many goddesses known as shaktis from her body. The shaktis began to eat up the demons. Ruru fled. But Parvati pursued him to the ends of the earth. He fled to heaven. Parvati followed him there. He fled to the underworld, but Parvati pursued him there as well. Finally, Ruru could flee no more. Parvati caught hold of him and tore off his head with her nails. She then drank the demon’s blood. Parvati also skinned the demon. Thus it was that Ruru was killed. On her return to Shiva, Parvati gave him the lion’s pelt that she had so far been wearing and Shiva donned it. For her own clothing, Parvati put on Ruru’s skin.
A False Parvati
Shiva had once gone on a visit to a city named Shonitapura. He was accompanied by many gandharvas and apsaras. Parvati was left behind in Kailasa and Shiva felt lonely without her. He called Nandi and said, Go to Kailasa and ask Parvati to come here. Nandi went to kailasa and told Parvati that Shiva wanted her. Parvati said that this would take a little time, since she wanted to get ready first. Nadi went back and reported to Shiva what Parvati had said. Shiva waited for a little while, but Parvati did not come. He therefore sent Nandi again to Kailasa with the injuction that he should not come back without Parvati. The apasaras meanwhile decided that they would play a trick on Shiva. One of them would disguise herself and pretend to be Parvati. An apsara named Chitralekha agreed to do this. Another apsara named Urvashi diguised herself as Nandi. Other apsara disguised themselves as companions of Parvati. So good were their disguises that it was impossible to detect them as being false. The false Nandi then brought the false Parvati to Shiva and said, Parvati has come. Her companions, the other goddesses, have also come. Shiva was delighted. He was not able to detect that this was a false Parvati. While they were having great fun, the real Parvati, the real Nandi and the real goddesses turned up and there was utter confusion. No one could tell the real ones from the false ones. Finally the mess was sorted out when the apsaras adopted their real forms. Neither Shiva nor Parvati were angry at this practical joke.
Another False Parvati
This is an incident from the time when Parvati went away to do tapasya so as to become fair. Before going away to meditate, she called Nandi to her and said, My husband does not know the difference between real Parvatis and false ones. Keep careful guard at the gate and do not let any false Parvatis enter. There was an asura named Adi. He performed tapasya and wanted a boon from Brahma which would make him immortal. Brahma refused to grant him this, but granted him the boon that Adi would be very strong. Happy with this boon, Adi wandered around the Himalayas and discovered Nadi standing guard at the gate to Shiva’s palace. What are you doing here? the asura asked Nandi. Nandi reported the conversation that had taken place with Parvati. The demon went away. But he soon returned, this time disguised as Parvati. Lest Nandi not let him pass, he slimed through the gate disguised as a snake. And once inside the palace, he resumed his form of Parvati. He then went to meet Shiva. Shiva did not realize that this was a false Parvati and he came forward to embrace Adi. But no sooner had Shiva embraced him, than the asura adopted his own form and tried to kill Shiva. The two fought and Shiva killed Adi. But before dying, the asura played another trick. He told Shiva, I have a brother who is stronger than me. He will return here in the form of Parvati and will kill you. This was a blatant lie. Adi had no brother. The real Parvati returned after finishing her tapasya. But Shiva thought that this was demon disguised as Parvati. He created many beings from his body so as to kill Parvati. But Parvati also created many beings from her own body and these swallowed up Shiva’s beings. When this had gone on thousands of times. Shiva realized that this must be the real Paravati. Shiva and Parvati were united. There were not more false Parvatis.
Yama’s Story
The sage Sanathkumara was Brahma’s son, Sanathumara had gone to visit Yama, the god of death. While they were conversing, a shining vimana brought a man to Yama who immediately stood up to honour the guest. Yama worshipped him and said, I am honoured. I hope you had no problems on the way. The vimana will take you to Brahma’s residence in Brahmaloka. After this guest had left, another shining vimana brought another guest who was also worshipped in similar fashion by Yama. Sanatkumara was mystified at this. He asked Yama, Who are these two people? I have never heard of Yama worshipping anyone in such glowing terms. These two must be holy men indeed. They must have accumulated a lot of punya. Who are they? Tell me their stories. Yama obliged. There was a city named Vaidisha. The king who ruled there was named Dharapal. Nandi was cursed by Parvati that he would have to spend twelve years on earth as a jackal. His crime was that, when Parvati had gone to perform tapasya, Nandi had permitted a false Parvati to enter Shiva’s palace. Nandi was born as a jackal. The jackal went to the confluence of the rivers Vitasta and Vetravati. There it set up a linga and prayed before it, going without food and water. After the twelve years passed, the jackal died and adopted a shining form. In this form, Nandi returned to Shivaloka. King Dharapala had seen the jackal fasting and praying. He also witnessed its strange death. The king’s wonder knew no bounds. He erected a temple in that wonderful place. He brought several brahmanas to the temple and made them recite the Puranas there. When Dharapala died, it was decided that he would go to Brahmaloka because of all this punya. This was the first guest who had come before Yama. Such are the wonderful virtues of worshipping Shiva and the Puranas. What about the second guest? asked Sanatkumara. The second quest used to be evil. He had never donated anything in his life. But he once heard the Paranas being recited and was completely converted. He arranged many recitals of the Puranas on his own and donated gold to the reciters. This punya was going to take him to Brahmaloka. Such are the wonderful virtues of hearing and reading the Puranas. Doing this is tantamount to worshipping Brahma, Vishnu and Shiva.
Shatanika and Shasranika
In the region named Jambudvipa, there used to rule a king named Shatanika. He was the best among warriors. But he was also very religious. He donated alms and treated his guests well. Every day, the brahmanas received gold and clothes from Shatanika. When Shatanika died, his son Sahasranika became king. Sahasranika also ruled well and righteously. But he did not donate as much of alms to the brahmanas as his father used to. They took their complaint to the king and said, You do not give as much of alms to us as your father used to. Many brahmanas have already left your kingdom. So will the others, unless you increase the alms you give us. I have indeed heard that the donation of alms to brahmanas brings punya, replied Sahasranika. I have also heard that all this punya takes one to heaven after death, until the time one has to be born again. Since my father accumulated all this punya by donating alms to brahmanas, he must be in heaven. You are all learned brahmanas. Why don’t you tell me where my father is right now? The brahmanas could not reply. They had no idea where Shatanika was. But later on, they met a learned sage named Bhargava. Bhargava was so powerful that the brahmanas were sure that he would be able to tell where Shatinika was. They begged Bhargava to help them. Bharagava was not very interested in helping the brahmanas. He was busy meditating and had no desire to waste his time on idle pursuits like finding out where dead people now were. But the brahmanas kept begging him and Bhargava eventually agreed. The sun god himself led the way and, following the sun god, Bhargava went all the way to Yama’s abode. It was a long distance away. The sun god led Bhargava straight to where the twenty-eight crores of narakas (hells) were. The wailings of sinners who were being tortured could be heard. Before they could go any further, their way was barred by a brahmana. Bhargava, said the brahmana, You owe me a coin for services rendered. You have not paid this and I am dead. Pay me the coin and only then can you proceed further. I am not carrying any coins on me, replied Bhargava. When I return home, I will collect a coin and bring it back to you. Now let me move forward. Nonsense, said the brahmana. This is hell. Here payments are strictly on a cash basis. There is no question of paying up later. Pay or you shall not proceed. If you do not have any coins, why then , pay me one-sixth of all the punya that you have earned through your mediations. Bhargava paid what was asked for and edged forward. He was successively stopped by a cowherd, a washerman, a tailor, a priest and a builder. To each of them Bhargava owed some money and they would not let him go until the debts were cleared. In each case, Bhargava parted with one-sixth of his punya so that he was left with none at all. When these accounts were settled, the sun god led Bhargava to the hell where Shatanika was. Bhargava was bewildered to find such a righteous king as Shatanika in a hell. The king was hung upside down in a pot and was being boiled in oil. Bhargava asked Shatanika, What is all this? Why are you in hell? You had accumulated a lot of punya through your righteous deeds. Not really, replied the king. I did donate a lot of alms, especially to brahmanas. But all the money for the alms came from taxing my subjects severely. So it brought no punya at all. Go and tell my son that punya is best acquired by associating with righteous people. And most important of all, tell him to pray to Shiva in the month of Chaitra and on chaturdashi tithi (fourteenth day of the lunar fortnight). When Bhargava returned, he related what he had been told to Sahasranika. Sahasranika did not stop donating alms. But the money for such alms no longer came out of the royal treasury. The king worked as a labourer and used this money for the donation of alms. He also observed the vrata that his father had asked him to observe in honour of Shiva.
Parashurama
There was a king named Gadhi. His daughter was name Satyavati. Satyavati was married to the sage Richika. Richika arranged for a spectacular sacrifice. Some rice pudding was obtained from the yajna and Richika gave it to his wife Satyavati. He said, Split this rice pudding into two halves. Eat half yourself and give the remaining half to your mother. Here, let me divide it. This is your half and that is your mother’s. We are brahmanas. So we will have a son who will display the traits of a brahmana. Your father is a kshatriya and your mother will have a son who will behave like a kshatriya. Saying this, Richika went off to meditate in the forest. But mother and daughter managed to mix up their halves. In the course of his meditations, Richika realized that Satyavati was going to give birth to a brahmana son who would display kshatriya traits. Through his powers, he managed to postpone this birth by a generation. So Satyavati gave birth to Jamadagni. It was Jamadagni’s son Parashurama who exhibited all the kshatriya like characteristics. Gadhi’s son was Vishvamitra. Vishvamitra was born a kshatriya. But because of the mixing up of the rice pudding, Vishvamitra turned out to be brahmana-like. There was a king of the Haihaya dynasty named Arjuna. He had a thousand arms. He had also obtained the boon that flaming fire itself would be perpetually present on the tip of his arrow. Whenever he shot an arrow, the fire from the tip of the arrow burnt up the target. In this fashion, Arjuna used to burn up villages, cities and forests. He once burnt up the hermitages of sages. And one of the sages cursed Arjuna that he would killed by Parashurama. Parashurama learnt the art of fighting from Shiva himself. While Parashurama was away learning how to fight, Arjuna arrived in Jamadagni’s hermitage. Jamadagni had a wonderful cow (dhenu), known as a kamadhenu because it produced whatever objects one asked (Kama) from it. Using this kamadhenu, Jamadagni treated Arjuna and his entrie retinue to a royal feast. Arjuna asked Jamadangi to give him this cow, but the sage refused. Arjuna then asked his soldiers to forcibly take away the cow. But just as this was going on, Parashurama arrived. He killed Arjuna, slicing off Arjuna’s thousand arms in the process. Having disposed of Arjuna, Parashurama went off to meditate and pay another visit to Shiva. Taking advantage of Parashurama’s absence, Arjuna’s sons invaded Jamadagni’s hermitage. They killed Jamadagni. When Parashurama returned, he exacted vengeance for this evil deed. He killed Arjuna’s sons. Since Arjuna and his sons happened to be kshatriyas, Parashurama also killed all the kshatriyas in the world. He did this not once, but twenty-one times over. Why twenty-one times? The reason was that there were twenty-one weapon-marks on the dead Jamadagni’s body. But killing was a crime and Parashurama had committed a sin. As penance, Parashurama donated cows and performed a lot of tapasya. He also arranged an ashvamedha yajna. All this did not prove to be atonement enough. To complete the penance, Parashurama sought the advice of the sage Kashyapa. Kashyapa told him to perform the donation that is known as tulapurusha. A tula (or tuladanda) is a pair of scales. The person (purusha) who is performing the donation is placed on one side of the weighing scale. On the other side are placed objects like honey , clarified butter, molasses, clothing and gold. The weight of the objects being donated has to be equal to the weight of the person performing the donation. This is known as tulapurusha. Parashurama performed tulapurusha and was freed from his sin.
Hells
There are several hells. Each hell is earmarked for a specific type of sinner. A killer of brahmanas, a false witness, a liar and a drinker of wine is sent to the hell named rourava. Shukara is for thieves and killers of cattle. Killers of kshatriyas and vaishyas are also sent there. Those who commit infanticide are sent to taptalouha. A person who insults his teacher or criticizes the Vedas goes to taptakhala. Those who insult gods, brahmanas or kings are sent to krimibhaksha. Lalabhaksha is reserved for those who eat without offering food to the gods. A brahmana who eats what he should not goes to vishasana. Sellers of wine are to be found in rudhirandha and killers of bees in vaitarani. Cheats are sent to krishna and destroyers of trees to asipatravana. A hunter of deer goes to vahnijvala, Agnimaya is for arsonists and sandamsha for those who fail to complete a vrata. If you accept your son as a teacher, you are sure to go to shvabhojana. The punishment is strictly in proportion to the crime committed. But penance diminishes the severity of the sin. The best form of penance is prayer to Shiva. Even if one merely remembers Shiva, that is enough.
Geography
The earth is divided into seven regions (dvipas), The names of these regions are Jambudvipa, Plakshadvipa, Shalmalidvipa, Kushadvipa, Krounchadvipa, Pushkaradvipa and Shakadvipa. These seven regions are surrounded by seven seas. The names of the seas are Lavana, Ikshu, Sarpi, Dadhi, Dugdha, Jala, and Rasa. Mount Sumeru is right in the middle of Jambudvipa. To the north of Sumeru are the mountains Nila and Shvetabhangi and to the south of Sumeru are the mountains Himavana. Hemakuta and Nishada. These mountains are full of all sorts of jewels. Jambudvipa is divided into many parts (varshas). Right in the centre, where Mount Sumeru is located, is Ilavritavarsha. To the south of Sumeru are Bharatavarsha, Kimpurushavarsha and Harivarsha. To the north of Sumeru is Ramyakavarasha. Next to this is Hiranmayavarsha and further north is Uttarakuruvarsha. The four major mountains in Ilavritavarsha are Mandara, Gandhamadana, Vipula and Suparshva. They are respectively to the east, south, west, and north of Sumeru. Bhadrashvavarsha is to the east of Sumeru and Ketumalavarsha is to the west. On the top of Mount Sumeru is Brahma’s famous city. The holy river Ganga flows through the sky and divides into four. The names of these tributaries are Sita, Alakanada, Chakshu and Bhadra. Sita flows to the east of Sumeru, Nanda or Alakananda to the south. Chakshu to the west and Bhadra to the north. Bharatavarsha is bounded by mountain ranges on the north and the sea on the south. Bharatavarsha is divided into nine parts. The names of eight of these parts are Indradyumna, Kaseru, Tamraparna, Soumy, Gabhastimana, Nagadvipa, Gandharva and Varuna. The ninth part is an island surrounded by the ocean. On the eastern side of Bharatavarsha live the kiratas, on the western the yavanas, on the southern the andhras and ont he northern the turaskas. The seven major mountains in Bharatavarasha are named Mahendra, Malaya, Sahya, Shuktimana, Riksha, Vindhya and Pariyatra From each of these mountains several rivers flow. Bharatavarsha is a sacred place. Only those who have accumulated punya over a thousand human lives get to be born in Bharatavarsha. Shiva is always present here to offer salvation to the residents.
Astronomy
How far do the boundaries of bhuloka (earth) extend? These boundaries extend to the furthest points that can be lit up by the rays of the sun and the moon. Above the region of the sun is that of the moon. This is successively followed by the regions of Budha (Mercy), Shukra (Venus), Mangala (Mars), Brihaspati (Jupiter), Shani (Saturn) and the nakshatras (stars). Next comes saptarshiloka, the circle of the seven great sages (the constellation Ursa majoris), These regions beyond the earth are known as bhuvarloka. Beyond it is svarloka or svarga (heaven). Bhuloka, bhuvarloka and svarloka are destroyed in the destruction that comes at the end of a kalpa. Regions which are further beyond are not destroyed at the end of a kalpa. The first of these regions is dhruvaloka, the circle of the Pole Star. Next come maharloka, janaloka, tapaloka and satyaloka. Including the earth, there are thus seven regions (lokas) that have been mentioned. Under the earth is the underworld (patala). This is also divided into seven regions. Their names are patala, sutala, vitala, nitala, mahatala, agryasutala and rasatala.
Manvantaras
Each manvantara is ruled over by a Manu and there are fourteen manvantaras in any kalpa. The gods (devas), the seven great sages (saptarshis), and the Indra, change from one manvantara to another.
The first Manu was Svayambhuva. The names of the gods then were yama and the names of the seven sages were Marichi, Atri, Angira, Pulastya, Pulaha, Kratu and Vashishtha.
The second Manu was Svarochisha. The names of the gods then were tushita and the names of the seven sages were Agnidhra, Agnivaha, Medha, Medhatithi, Vasu, Jyotisvana and Dyutimana.
The third Manu was Outtama. The names of the gods then were rishabha and the names of the seven sages were the urjjas. (The individual names of the sages are not given).
The fourth Manu was Tamasa. The names of the gods then were satya and the names of the seven sages were Gargya, Prithu, Agni, Janya, Dhata, Kapinka and Kapivana.
The fifth manu was Raivata. The names of the gods then were raibhya and the names of the seven sages were Vedavahu, Jaya, Muni, Vedashira, Hiranyaroma, Parjanya and Urddhavahu.
The sixth Manu was Chakshusha. There were five types of gods in the sixth manvantara and their names were adya, prasuta, ribhu, prithugra and lekha. The names of the seven sages were Bhrigu, Naha, Vivasvana, Sudharma, Viraja, Atinama, and Asashishnu. The seventh manvantara is the manvanatara that is now going on. The seventh Manu is Vaivasvata. The names of the seven sages are Atri, Vashishtha, Bhavya, Kashyapa, Goutama, Bharadvaja and Vishvamitra.
The remaining seven manvantaras will come in the future.
The eight Manu will be Savarni. The Shiva Purana gets extemely confused here and it is not possible to make out clearly who the gods will be in the future manvantaras. But the names of the seven sages of the eighth manvantara are Viravana, Avanivana, Sumantra, Dhritimana, Vasu, Varishnu and Arya.
The nine Manu will be Rohita. The names of the seven sages will be Medhatithi, Vasu, Bhargava, Angira, Savana, Havya and Poulaha.
The tenth Manu will be Merusavarni. The names of the gods then will be dvishimanta and the names of the seven sages will be Havishmana. Pulaha, Sukriti, Ayomukti, Vashishtha, Prayati and Nabhara.
The eleventh Manu will be Brahmasavarni. The names of the seven sages will be Havishmana, Kashyapa, Vapushmana, Varuna, Atreya, Anagha and Angira.
The twelfth Manu will be Dharmasvarni. The names of the sages will be Dyuti, Atreye, Angira, Tapasvai, Kashyapa, Taposhana and Taporati.
The thirteenth Manu will be Rouchya. The names of the seven sages will be Kashyapa, Magadha, Ativahya, Angirasa, Atreya, Vashishtha and Ajita.
The fourteenth and last Manu will be Bhoutya. The names of the seven sages are not mentioned.
What about the gods of the seventh manvantara, the era that is now current? The gods now are forty-nine vayus, eleven rudras, two ashvinis, twelve adityas and eight vasus.
Vaivasvata Manu
The sages wished to know from Romaharshana the details of Vaivasvata Manu’s birth.
The sage Kashyapa’s son was Vivasvana or the sun. The sun was married to Tvashta’s (same as Vishvakarma) daughter Samjna. Vivasvana and Samjana had three children, Vaivasvata, Yama and Yamuna. Samjna could not however stand the strong energy of her husband, the sun. From her own body she created Chhaya, a woman who looked just like her. Samjna and Chhaya could not be distinguished from each other. Samjna told Chhaya, Stay here and retend to be Samjna. Look after my three children, Vaivasvata, Yama and Yamuna. I am going off to my father’s house. Don’t tell anyone that you are not Samjna. I will do your bidding, replied Chhaya, But the moment someone grasps me by the hair, I will dvulge the truth. Samjna went to Tvashta’s house. When she had spent quite some time there, her father got suspicious and wanted to know why she was not returning to her husband. Samjna therefore adopted the form of a mare and began to live in the kingdom that is known as Uttarakuru. Meanwhile, the sun and Chhaya had a son named Savarni. It was clear that Chhaya doted on Savarni. In comparison, Yama felt neglected. Yama was still very young and in a fit of rage, he kicked Chhaya. Chhaya cursed Yama. Yama was very surprised at this, since no mother curses her own son. He went and reported it to the sun. The sun deduced that Chhaya could not be Yama’s mother. He grasped Chhaya by the hair and the truth came out. The sun then went to Tvashta in search of Samjna. It was discovered that Samjna had done all this because she could not bear the energy of her husband. Tvashta chiselled off some of the sun’s energy so that his radiance become muted. Learning that Samjna had adopted the form of a mare, the sun adopted the form of a horse. He went and met his wife. As horse and mare, they had two children. These were the twin gods known as the Ashvinis. They were also called Nasatya and Dasra. Vaivasvata Manu performed a yajna so as to have a son. From the sacrifice, a daughter Ila was born. Chandra’s son Budha married Iia and they had a son named Pururava. This was the origin of the lunar dynasty which started with Pururva. Later on, Vaivasvata Manu had nine sons. Their names were Ikshvaku, Shivi, Nabhaga, Dhrishnu, Sharyati, Narishyanta, Isha, Karusha and Priyavrata. These sons were the originators of the solar dynasty.
Epilogue
The assembled sages were gratified at Romaharshana having recited for them the Shiva Purana. They worshipped Romaharshana. But, warned Romaharshana, never divulge what I have told you, to those who are disrespectful or to those who do not believe in god. Repeatly, Shiva himself appears in order to bless his devotees. A person who donates the Shiva Purana, along with gold and a bull, gets to live for ever in Shivaloka.

Gayatri Vedanta US / Synopsis of Narada Purana

2007-04-05T08:12:00.000-07:00

THE NARADA PURANA

The great sages, have revealed many Vedic literatures, such as the Puranas. The Puranas are not imaginative; they are actual histories, not only of this planet but of other planets within the creation.
Srila Vyasadeva, due to his kindness and sympathy toward the fallen souls, supplemented the Vedas with Puranas which easily explain the Vedic truths, intended for different types of people. “The Vedas and Puranas are one and the same in purpose. They ascertain the Absolute Truth, which is greater than everything else.
Because the quality of work of individuals differ, so does the instructions they are to receive. There are people conducted by the mode of goodness, others under the mode of passion and those who are in the mode of ignorance. The Puranas are so divided that any class of person can take advantage of them and gradually regain their original spiritual position and get out of the hard struggle for existence.
In the Puranas, (which are classified under the three modes) as a matter of course, Srila Vyasadeva has certainly given descriptions of the glories of Krishna, but not as many as given to religiosity economic development, sense gratification and salvation. These four items are by far very inferior to engagement in the unalloyed devotional service of the Lord. Therefore, in the pure goodness Purana, viz., Srimad Bhagavatam, Srila Vyasadeva proclaims that the prime necessity of human life is to realize one's eternal relationship with the Lord and thus surrender unto Him without further delay.

Suta and the Other ages
Narayanam namaskritya naranchaiva narottaman devim sarasvatinchaiva tato jayamudirayet.
This is always the first shloka in any Purana. Narayana is another name for Vishnu. The couplet means that, prior to reading the sacred texts, one should pray to Narayana and Nara, the best of all humans. One should also pray to Sarasvati, the goddess of learning. It is only after these prayers are over that one can start reading the sacred texts known as jaya. The word jaya was initially used to refer to the Mahabharata, but subsequently came to include the Ramayana and the eighteen Puranas as well.
There was a forest known as naimisharanya. Shounaka and several other sages performed meditation (tapasya) there. The sages were all honest and righteous. They had attained control over their senses and over hunger and thirst. They did not fall prey to pride, jealousy or pity. In that forest, they prayed to Vishnu. Some sages performed sacrifices (yajna), others meditated on the true nature of Vishnu, and still others made offerings to the great god.
The sages were trying to attain the four goals of dharma (righteousness), artha (that which gives meaning to life). Kama (that which is desired) and moksha (liberation). They called for a huge assembly at which the means for attaining these goals might be debated. Twenty-six thousand rishis (sages) came to attend this assembly. As for their disciplines, there were too many to be counted.
When the sages were busy discussing and debting, the sage Shounaka said, "I would like to submit something for the consideration of the assembly. Not very far from here is the hermitage (ashrama) known as siddhashrama. The sage Suta lives there. I do not need to remind you that Suta is Vedavyasa’s disciple and the great sage Lomaharshana’s son. Suta is learned in the Puranas. The best means for attaining the four goals is to listen to a recital of the sacred Puranas. Why don’t we go and ask Suta to recite the Puranas to us?"
The other sages were delighted at this wonderful suggestion. They all trooped off to visit Suta in siddhashrama.
Suta was engaged in performing a yajna then. That special yajna was known as agnishtoma and was dedicated to Vishnu.
The sages waited till the ceremony was over. Then they told Suta, "We are your guests and it is your duty to serve your guests. You have to give us what we desire. We are thirsting for knowledge. Please recite to us the wisdom of the Puranas."
"I will do that gladly," replied Suta. "Narada had recited to Sanatkumara the wondeful Narada Purana. A sinner who listens to a recital of this Purana is pardoned all his sins. This is the text that I am going to reveal to you. If one faithfully listens to the recital of even one couplet of this Purana, the severest of sins is forgiven. The only stipulation is that the text must never be revealed to those who are evil or to those who do not revere religion. Please focus your minds on Vishnu and concentrate. I am about to start."
Narada and Sanatkumara
Brahma had four sons named Sanaka, Sanandana, Sanatkumar and Sanatana. All four of them became sages devoted to Vishnu. They were always on the search for wisdom and knowledge.
Brahma had a city on the peak of Mount Sumeru. The four brothers once went on a visit to that city. By the side of the city flowed one of the tributaries of the holy river Ganga. This tributary was named Sita. The brothers were bathing in the river Sita, when who should arrive there but the sage Narada himself?
Sanatkumara and his brothers greeted Narada and Narada reciprocated
Sanatkumara told Narada, "You are omniscient, you know everything. You are also a famous devotee of Vishnu. Tell us about the mysteries of Vishnu. Tell us about the methods whereby meditation becomes successful."
Narada prayed to Vishnu and started the recital.
Geography
Prior to creation, there was the great godhead (mahavishnu) which was everywhere. When the time for creation drew near, the godhead expanded himself into three forms. Brahma was created from the right side of the godhead and Brahma’s appointed task was creation. Shiva was created from the centre of the godhead and his job was destruction. Vishnu was created from the left side of the godhead. Vishnu was assigned the task of preservation.
The female counterpart or principle of the godhead is referred to as Shakti. Shati divides herself into two, vidya (knowledge) and avidya (ignorance). Knowledge means an appreciation of the identity between the brahman and the universe. Ignorance is the absence of such an appreciation and it is ignorance that is responsible for the miseries of the world. Shakti herself is referred to by various names. When she is identified with Vishnu, she is known as Lakshmi; when associated with Shiva, she is called Uma or Parvati; and when in conjunction with Brahma, she is known as Sarasvati. But they are really one and the same, manifestations of the same force.
Brahma and Sarasvati are thus together responsible for creation (srishti), Vishnu and Lakshmi are responsible for preservation (sthiti), and Shiva and Parvati are responsible for destruction (laya). The unified Shakti is sometimes also called Mahamaya or Prakriti.
The universe is made of five elements (bhuta). Their names are kshiti (the earth) apa (the water). teja (the energy), marut (the wind) and vyoma (the sky).
The universe is divided into fourteen regions (bhuvanas or lokas). Seven of them form the upper regions and are known as bhuloka, bhuvarloka, svarloka, maharloka, janaloka and satyaloka. There ae seven more regions that constiute the lower regions or the underworld. Their names are atala, vitala, sutala,talatala, mahatala, rasatla and patala. The word patala is also used to signify all of the underworld as a region.
Each of the fourteen regions has its own inhabitants, mountains and rivers. The earth is bhuloka and the earth is split up into seven regions (dvipas). They are known as Jambudvipa, Plakshadvipa, Shalmaladvipa, Kushadvipa, Krounchadvipa, Shakadvipa and Pushkaradvipa. Bhuloka also has seven oceans named Lavana, Ikshu, Sura, Sarpih, Dadhi, Dughdha and Jala.
Bharatavarsha lies in Jambudvipa. It is that part of the land which is bounded by the Lavana ocean on the south and the Himalaya mountains on the north. Bharatavarsha is a wonderful place to live in, and even the gods desire to be born in this land. Bharatavarsha is known as karmabhumi. Karma means action. This land is therefore a place where actions have to be performed. Bhoga means to enjoy or savour, Bhogabhumi is a place where the fruits of one’s actions are pleasured or savoured. Bharatavarsha is not a bhogabhumi, it is merely a karmabhumi. The fruits of actions performed in Bharatavarsha are savoured elsewhere. Good deeds are rewarded in heaven (svarloka or svarga) and sins have to be paid for in hell(naraka).
To be born in Bharatavarsha means to be given the opportunity to perform good deeds. A person who does not avail of this opportunity is like a person who gives up a pot of amrita ( a heavenly life-giving drink) for a pot of poison. If one wishes to be rewarded in heaven, one should relentlessly pursue the path of good karma. But actions should not be performed with an eye to the fruits of such actions. One should disassociate oneself from the fruits, which vest only with Vishnu. This sort of detached action is known as niskama karma and it is superior to all other forms of action.
Mrikandu
But nothing can be accomplished without faith. Vishnu spurns prayers and offerings that are made by the faithless. Faith and devotion are like a mother. Just as a mother is the refuges of all living beings, faith and devotion are the refuges of those who are devoted to Vishnu. This is what Vishnu told Markandeya.
Sanathkumara interrupted Narada. "Who was Markandeya?" he asked, "And what did Vishnu tell him?"
Narada related the stories of Mrikandu and Markandeya.
There was a sage named Mrikandu. A tirtha is a sacred place of pilgrimage and the place named shalagrama was the most wonderful of all tirthas. Mrikandu prayed for many years there. He regarded all other living beings as no different from his own self.
Indra and the other gods got scared at Mrikandu’s tapasya. They themselves went and began to pray to Vishnu on the shores of the great ocean. "Lord," they prayed, "please deliver us from Mrikandu’s tapasya. He will please you with his meditation and heaven alone knows what boon he will then demand. He may dislodge us from heaven and start to oppress us."
Vishnu was moved by the prayers of the gods and appeared before them. He held a conch-shell (shankha), a bladed-discus (chakra) and a mace (gada) in his hands. His eyes were like the petals of lotus flowers and his body shone with the radiance of a millions suns. His clothes wear yellow of hue and he was bedecked with jewellery.
When the gods expressed their fears, Vishnu calmed them down. "Be at peace," he said. "I know Mrikandu. He is a righteous and good individual, I am sure that he has no intention of oppressing you. Only sinners peform meditation so as to obtain boons that can be used to oppress other people. I shall go to Mrikandu and find out what he wants."
Having blessed the gods, Vishnu went to pay Mrikandu a visit. The sage was delighted to see Vishnu. He fell at Vishnu’s feet and did obeisance.
"I am pleased at your tapasya," Vishnu told Mrikandu. "Crave the boon that you desire."
"I want no boon," replied Mrikandu. "You have appeared before me, you whom the gods themselves find it difficult to see. What more can I want? I have no more desires."
"That cannot be," retorted Vishnu. "Let it not be said that Vishnu appeared before a devotee and did not grant hima boon. I’ll tell you what we can do. I will myself be born as your son. Any line in which I am born is forever blessed. And that is what is going to happen to your line as well."
Vishnu then blessed Mrikandu and departed.
Markandeya
Mrikandu had a son named Markandeya. Since Markandeya was born form Vishnu, he shone with radiance and was also a very holy man. He became well-versed in the knowledge of all the shastras (sacred texts).
Markandeya started to pray to Vishnu. Vishnu was so pleased withhim that Markandeya was granted the boon that he would compose a Purana. This was the Markandeya Purana.
The entire world is periodically destroyed and flooded with water. At the time of one such destruction, all living beings on eath were killed. But Markandeya was spared by Vishnu. He floated on the water like a dried leaf. This went on for a long, long time. To understand how long this was, one has to have some conception of the measurement of time.
The small unit of time is a nimesha, fifteen nimeshas constitute one kashtha, thirty kashthas make a kala and thirty kalas are one kshana. There are six kshanas in one danda, two dandas in one muhurta and thirty muhurtas in one day. There are thrity days in a month and each month is divided into two pakshas of fifteen days each. Two months constitute a season (ritu) and three ritus constitute an ayana. There are thus six seasons and two ayanas in a year.
The two ayanas are known as uttarayana and dakshinayana. One year for humans is equivalent to one day for the gods. Uttarayana corresponds to day for the gods and dashinayana to night.
Twelve thousand years of the gods are known as a mahayauga. Each mahayuga is divided into four sub-periods of satya yuga, treta yuga, dvapara yuga and kali yuga.
Two thousand mahayugas are merely one day for Brahma. There are fourteen eras (manvantara) in each of Brahma’s days. Brahma’s nights are just as long and it is during Brahma’s night that the world is destroyed and flooded with water. Each of Brahma’s days is called a kalpa.
A hundred years for Brahma are equivalent to a single day for Vishnu.
This gives you some idea of how long Markandeya floated on the water, throughout one of Brahma’s nights. The sight of the water everywhere frightened Markandeya out of his wits. But he continued to pray to Vishnu. And thanks to Vishnu’s blessing, no harm came Markandeya’s way.
Vishnu even appeared before the sage and said, "I shall save you. I always protect those who pray to me devoutly. Let me also tell you the signs of my true devotees. They love all other living beigns and are free of jealousy and hatred. They never cause pain to others through their thoughts, words or deeds. They are peace-loving. My devotees serve sages, guests, and parents well. They build temples and dig wells and ponds. They read and interpret the Puranas. In fact, you display all the traits of a true devotee of Vishnu’s."
Blessed by Vishnu, Markandeya performed a lot of tapasya in the tirtha known as shalagrama.
Some other Puranas state that Markandeya became immortal due to a boon received from Vishnu. The Padma Purana however states that this boon was received from Brahma. The Markandeya Purana gives many more details about Markandeya.
The Ganga
The most holy of tirthas is the confluence of the rivers Ganga and Yamuna. Someone who bathes there attains perpetual good health, prospers, lives to a ripe old age and is pardoned all his sins. Even the gods and the sages are fond of the waters at this sacred confluence. The river Ganga emerges from the feet of Lord Vishnu himself. (The story of this is related in the Brahmanvaivarta Purana.) And the river Yamuna is the daughter of the sun god Surya. (This is related in many Puranas, such as the Markandeya Purana. Yamuna was the daughter of Surya and Samjna.) Such being the origins of these two holy rivers, it is but natural that their confluence should be so sacred.
In fact, the Ganga is so sacred that even if one just thinks of her, all pain is relieved and all sins are pardoned. Along the banks of the Ganga is a remarkable tirtha known as Prayaga. Brahma himself peformed a yajna there. You can bathe in the waters of all the tirthas if you so desire. But the punya (store of merit) that you will acquire from this is only a sixteenth of the punya you will acquire from touching a few drops of water from the Ganga. A person who anoints his head with mud taken from the banks of the Ganga becomes like Shiva himself. There are three objects that are sacred to Vishnu - the Ganga, the tulasi (basil) bush and dust from the feet of a devotee of Vishnu.
There are some other rivers also in which the Ganga is always present. Their names are Godavari, Sarasvati, Kalindi, Kaveri, Krishna, Reva, Vahuda, Tungabhadra, Bhimarathi, Vetravati, Tamraparni and Shatadru.
Vahu
In the solar dynasty there was a king named Vrika. Vrika’s son was Vahu and Vahu became king after his father’s death.
Vahu was a good king who followed the righteous path. He ruled the earth well. The four clases are brahmanas, kshatriyas, vaishyas and shudras. It is desirable that each of the classes should follow the duties that are prescribed for it, otherwise there is complete chaos. What are the duties prescribed for each of the four classes? The Narada Purana will detail them subsequently.
To come back to the point, Vahu ruled so well that during his reign, none of the classes deviated from its pre-assigned duties. As you have been told earlier, the earth is divided into seven regions or dvipas. In each of these dvipas, King Vahu performed an ashvamedha yajna (horse sacrifice). The king was not only wise, he also defeated all his enemies. His subjects were happy, rains came on time and there were good harvests. The sages performed their meditations free of all fear, and sin virtually vanished from earth. For ninety thousand years the king ruled happily.
But thereafter, trouble started. All this pomp and glory turned Vahu’s head and he began to think,"I rule over everyone. I am all powerful and I have performed many yajnas. Why should anyone else but me be worshipped? Do I not rule over the ends of the earth? Am I not learned in the shastras? I do not think that here is anyone superior to me."
This inflated ego was a calamity and brought other evil traits. The possession of four objects lead to unhappiness. These four objects are youth, wealth, power over others and lack of foresight,. Unfortunately, all four were combined in King Vahu. He started to suffer from envy and jealousy and soon made enemies. It does not take very long for an envious person to make enemies.
Among the power enemies that King Vahu had to contend with, were kings known as Haihayas and the Talajanghas. And since the king had been dislodged from the righteous path, Vishnu and Lakshmi (the goddess of weath and prosperity) also deserted him. After a fierce battle that went on for a month, the Haihayas and the Talajanghas managed to defeat the king. They annexed his kingdom and drove him off into the forest.
Vahu’s wife Yadavi was expecting then. Vahu’s enemies were not content with driving him off into the forest. They feared that Vahu’s son might try to avenge his father. They therefore fed Yadavi some poison (gara). (This does not agree with the account given in some other Puranas, such as the Padma Purana. In those accounts, Vahu had a second wife. And it was this second wife who fed Yadavi poison).
Vahu was now penitent for his past misdeeds. With his wife, he intended to seek peace and solitude in the sage Ourva’s ashrama (hermitage). But the way to the hermitage was long and the king suffered from hunger and thirst. He dIscovered a pond on the way and thought that he might drink some water from the pond. Vahu and Yadavi quenched their thirst and rested under the shade of a tree that grew by the side of the pond.
On that tree lived many birds. They began to talk amongst themselves. "Hide," they said. "The sinner Vahu has come here. It is best not to look upon him."
King Vahu overheard this conversation and was mortified. He discovered that people were also freely criticising him. Even his subjects were not at all unhappy that he had been robbed of his kingdom. This made the king so miserable that he had no further desire to live. His health deteriorated and old age took its toll. Vahu died as soon as he reached Ourva’s ashrama.
His wife wished to immolate herself on her husband’s funeral pyre.
But the sage Ourva restrained her. "You are expecting and such an act would be tantamount to murder," He said. "It is a crime that I cannot permit to happen. Please refrain from what you are about to do. I can foretell that you will give birth to a powerful king."
Yadavi listened to the sage’s advice. She performed Vahu’s funeral rites and accompanies Ourva to his hermitage.
Sagara
Yadavi lived in the hermitage and, in due course, gave birth to a son. You will recall that she had been fed some poison. The poison had done her or the baby no harm and was ejected when Yadavi gave birth. Since the word gara means poison and since sa means together with, the baby was given the name of Sagara.
Ourva took great interest in the boy’s development. He taught Sagara the shastras and the duties of a king. When the boy grew up, the sage also taught him the art of warfare. Sagara became leanred, honest and wise, apart from being brave and powerful.
One day Sagara asked his mother, "Where is my father? Who is he and where is he now? Cursed is the person who does not have a father. Please tell me where my father is."
Yadavi had not so far told her son anything about King Vahu. But now she had no choice. When Sagara got to know how his father’s enemies had driven his parents out from their kingdom, he resolved to exact vengeance. He sought his mother’s blessings and bade farewell to Ourva.
King Vahu had had the sage Vashishtha as chief priest and guru (teacher). Thus, Vashishtha should be Sagara’s priest and teacher as well. Sagara went to visit Vashistha and received the sage’s blessings. The sage also gave him several divine weapons named aindrastra, varunastra, brahmastra and agneyastra, and a wonderful bow as well. This made Sagara invincible.
Thus fortified, Sagara waged war on his father’s enemies and defeated them. Some of them were killed outright. Others fled to Vashishtha for refuge and Sagara followed them there.
"Sage," he said, "it is better to kill these sinners. Please do not grant them refuge. Only the stupid permit evil enemies to live."
"No," answered the sage. "Let them be. There is no point in senseless killing. These sinners will have to pay for their misdeeds later. Why should you commit a sin by killing them when they have sought refuge?"
Sagara spared the enemies. But he did mete out token punishments to the enemies. Amongst his foes were the Shakas and their heads were shaved off. Also amongst the foes were the Yavanas and these were instructed that , henceforth, they would have to sport long hair. As for the other enemies , their heads and beards were shaved off and they were told that would no longer be permitted to follow the sacred religion laid down in the Vedas.
Sagara was then crowned king by Vashishtha. He had two wives. The first was Keshini, the daughter of the king of Vidarbha. The second wife was named Sumati.
The sage Ourva had got to know about Sagara’s coronation and marriage. He came to bless him. "I shall grant your wives a boon," he said. "One of your wives will have a single son and the other will have sixty thousand. Tell me who wants what."
Keshini wanted a single son and Sumati desired sixty thousand. Having granted the boon, Ourva returned to his hermitage.
There is some inconsistency here with the account given in the Mahabarata. In the Mahabarata, Sagara did not have any sons and prayed to Shiva so that he might have offspring. The boon was granted by Shiva nd not by Ourva. And it was Sumati who had the single son and Keshini, sixty thousand.
To return to the account of the Narada Purana, Keshini had a son. Right from birth, this son turned out to be evil. The word asamanjasa means unbalanced or improper. Since the son was evil, he came to be known as Asamanjasa. Meanwhile, Sumati gave birth to sixty thousand sons and, following their elder brother’s lead, these sons too became evil.
At first, Sagara ignored the misdeeds of his sons. He tended to dismiss them as juvenile exuberance. In any case, Asamanjasa had a son named Amshumana who turned out to be quite unlike his father and uncles. Amshumana was good and righteous.
But Asamanjasa and his brothers continued to do as they pleased. They disrupted the performances of yajnas and oppressed religious people. They appropriated for themselves the offerings that were made to gods at sacrifices. Apsaras (dancers of heaven) were abducted by these evil princes. They also stole flower from the divine parijata tree. Drinking was their favourite pastime, together with robbery and theft. They even wagen war against his father Sagara himself. Need one say more?
Indra and the other gods began to plot so as to devise ways for bringing about the destruction of Asamanjasa and his brothers.
There was a sage named Kapila who was devoted to Vishnu. He was so powerful that he was like the great Vishnu himself.
Kapila had an ashrama in the underworld. The gods went there and started to pray to Kapila. "Great sage," they said, "Deliver the world from the depredations of Sagara’s evil sons."
"Do not despair," answered Kapila. "Those who oppress others are sinners and fate decrees that they are soon destroyed. Thee princes will soon have to pay for their misdeeds. Go back to heaven and rest in peace."
The gods returned to heaven.
Meanwhile, King Sagara organized an ashvamedha yajna. Vashishtha and other great sages satced as priests at this sacrifice. In such a sacrifice, a horse is an important part of the ceremony and is left free to wander around wherever it chooses. Indra chose an opportune moment to steal the horse. He then left the stolen horse in Kapila’s hermitage in the underworld.
Sagara’s sons were supposed to guard the horse. When the horse was found to be missing, they looked everywhere for it. But in vain. The horse was not to be found in any of the seven regions (lokas) that form the upper reaches of the universe. The princes therefore concluded that the horse must be hidden somewhere in the underworld. They went to the shores of the ocean. And there, each of them began to dig a hole in the ground so that they might be able to penetrate to the underworld.
Thus it was that all sixty thousand sons along with Asamsanjas entered the underworld. And in these lower regions they happened to come upon the sage Kapila’s hermitage. The stolen horse was tethered in the hermitage. Oblivious of everthing, Kapila was busy meditating.
The princes concluded that it was the sage who had stolen the horse. They proceeded to tie up Kapila. "Tie up the thief," they exclaimed. "Bind him and kill him. Look at the way the thief is him and kill. Look at the way the thief is meditating. This is one of the laws of the world. He who is the greatest sinner, pretends to be the most holy."
Sagara’s sons bound up the sage, although this did not disturb Kapila’s meditation. But thereafter,the princes began to kick Kapila and tug at this arms. This roused the sage from his meditation. Angered at the disturbance, he sternly gazed at the princes. Such was the fury of Kapila’s gaze that the princes were immediately burnt to ashes. So terrible were the flames that emanated from Kapila’s eyes that the snakes, who lived in the underworld, fled from there and sought refuge in the waters of ocean.
The saga Narada brought the news of this misfortune to King Sagara. But the king did not mourn the death of his sons. He was rather pleased that his evil sons had been so destroyed.
But the horse had to be brought back so that the sacrifice might be completed. There was also a stipulation that he who had no son did not have the right to perform a yajna. Sagara therefore adopted Amshumana as his own son. He also instructed Amshumana to go and fetch the horse.
Amshumana went down to the underworld to Kapila’s hermitage. He prayed to the sage. "Please forgive my uncles and my father," he said. "The holy are by nature forgiving. They are like sandalwood. Just as sandalwood continues to give off fragrance even if it is chopped, the holy forgive those who do them harm. Please pardon the sin."
"I am pleased with you," said the sage. "Ask for a boon."
"Please tell me of a way whereby my father and uncles may ascend to heaven," requested Amshumana. "There is nothing else that I desire."
"Your grandson will bring down the holy Ganga from heaven," answered Kapila. "When that happens, your father and uncles will be pardoned their sins and will ascend to heaven. Take the sacrificial horse now and go. My blessings are with you."
Amshumana returned to Sagara and related all that had happend. Amshumana had a son named Dilipa and Dilipa’s son was Bhagiratha. It was Bhagiratha who brought down the river Ganga from heaven.
One of Bhagiratha’s descendants was a king named Sudasa. Sudasa’s son was Mitrasaha, also known as Soudasa. Vashishtha cursed Soudasa that he would become a rakshasa (demon). But as soon as Soudasa touched the holy water of the Ganga, he returned to his human form.
Soudasa
The sages interrupted Suta. "You are going too fast," they complained. "Why was this Soudasa and why was he cursed by the sage Vashishtha? How can you proceed without telling us the whole story?"
Suta obliged.
Soudasa was a king. And as a king he was good and righteous. He was learned in the shastras. Blessed with good fortune, he had many sons and grandsons and was exceedingly wealthy. He ruled happily for thirty thousand years.
Once King Soudasa went to the forest for a hunt. With him were his soldiers and ministers. But while pursuing a black buck, Soudasa got separated from his companions. His pursuit led him to a place in the forest where he found two tigers sporting. With an arrow, the king killed one of the tigers. Before dying, the tiger adopted the form of a gigantic rakshasa.
"I shall have my revenge," said the other riger and vanished.
Soudasa was mystified at these happenings. He was also slightly scared. When he was reunited with his companions, he related to them all that had transpired. With slight misgivings,the retinue returned tot he capital.
After some days had passed, the king decided to organize a horse sacrifice. Vashishtha and other sages were invited to act as chief priests. After the yajna was over, Vashishtha went off to have a bath.
Meanwhile, the rakshasa who had been in the form of tiger appeared before Soudasa. But he was now in the disguise of Vashishtha and the king did not see through the deception.
"King," said the rakshasa, "get some meat cooked for my meal. I am going to have my bath>"
Soudasa instructed his cook to do the needful. The rakshasa now adopted the form of Soudasa’s cook and brought the king some cooked human meat. Soudasa did not realize this and he waited patiently for the sage to return.
When the real Vashishtha came back after completing his bath, Soudasa served him the human meat.
Vashishtha of course recognized the meat to be human meat and was furious. "Audacious king," he exclaimed, "how dare you serve me human meat? That is the food of rakshasa. For this sin, I curse you that you will become a rakshasa and will live on human meat."
The king did not understand what was going on. But through his powers, Vashishtha got to know that the entire affair what been no fault of the king’s. He had been deceived by a demon. When Soudasa realized this, his anger was aroused. He felt that his guru (teacher) Vashishtha had unjustly cursed him. Soudasa therefore prepared to curse the sage.
But the king’s wife Madayanti intervened. "Have you taken leave of your senses?" She asked. "How can you curse your own guru?" Control yur anger. What was destined to happen to you has happened. How can you blame Vashishtha for that?"
Madayantis words curbed Soudasa’s anger. But the act of cursing required some water to be taken up in one’s hands. Mantras (incantations) were then to be chanted over this water. What was going to happen to the water over which Soudasa had chanted incantations? It had become sanctified and was energized.
Soudasa flung the water onto his own feet. The holy water immediately blackened the king’s feet. Since the word kalmasha means black and pada means feet, Soudasa henceforth came to be known as Kalmashapada.
The king touched Vahishtha’s feet and begged forgiveness. "Please pardon me, " he begged.
Vashishtha was now dismayed at his own anger. He realized that he had been hasty and had punished the king for no fault of his own. "A curse once imposed cannot be revoked," he told Soudasa. "But you will not remain as a rakshasa indefintely. The duration of the curse will be for a period of twelve years. After this period is over, the holy water of the river Ganga will purify you and you will return to your human form."
The unhappy king retired to the forest as a rakshasa. He lived on deer, lizards, birds and humans. When all the living beings in the forest had been eaten, he moved on to another forest. Thus it continued and Soudasa the rakshasa moved from forest to forest.
Eventually the demon arrived on the banks of the river Narmada. A sage and his wife lived on the banks of river. Soudasa grabbed the sage and prepared to devour him.
The sage’s wife begged the demon to spare her husband. "You are not really a raksahas, " she told the king. "You were born a kshatriya (the second of the four classes) and used to be a king. Please remember that you belong to the great solar dynasty, that you are the king Mitrasaha or Soudasa. Please recollect the way of dharma. I am like a daughter unto you. Protect me and spare my husband.
Soudasa paid no heed to these words. He ate up the sage.
The sage’s wife thereupon cursed Soudasa. "You did not listen to my entreaties," she said. "Therefore, I curse you. You will die when you meet your wife. Moreover, you will continue to be a rakshasa for a long time."
"I have committed only one sin," replied Soudasa, "yet you have cursed me twice. You have cursed me that I will die when I meet my wife, that is curse number one. You have also cursed me that I will be a rakshasa for a very long time, that is curse number two. My single sin had been that of eating your husband. Two curses for one sin is most improper. I accordingly curse you. You will become a pishacha (demon)."
Now there were two demons who were wandering around, Soudasa and the sage’s wife. These two demons came to the banks of the river Narmada. In a banyan tree that stood near the river, there lived a third rakshasa (demon). "Who are you two?" asked the demon.
Soudasa and the sage’s wife told him their stories. "And who are you?" Soudasa then asked the demon.
The demon related his story.
He used to be a brahmana (the first of the four classes) named Somadatta lived in the Kingdom of Magadha. He was extemely religious and devoted to the Vedas. But unfortunately, he happened to insult his guru and was cursed that he would become a rakshasa.
Having exchanged notes on their past lives, the three demons continued to live there.
One day, a brahmana from the land of Kalinga happened to arrive at that place. The brahmana’s name was Garga. The three demons saw Garga coming and were delighted. "Food has come, food has come," they exclaimed. But Garga was busy chanting the names of Shiva and Vishnu, and the demons could not even approach the brahmana. They then addressed Garga and said, "You must be a very holy man. We have eaten several brahmans, but you are the first one whom we could not even approach. You alone can deliver us. Please sprinkle some water from the holy river Ganga on our bodies."
Garga was slightly surprised at hearing three demons praise the river Ganga, but he did as he had been bidden. He took up some of the holy water in a tulasi(basil leaf) and sprinkled it on the bodies of the demons. Immediately, the demons attained divine forms. The sage’s wife and Somadatta both ascended to heaven.
As for Soudasa, he first went on a pilgrimage to the city of Varanasi. Thereafter, he returned to his own kingdom and ruled there happily.
Need one say more about the wonderful properties of the holy river Ganga?
Aditi’s Tapasya
There was a brahmana named Kashyapa who was the father of Indra and other gods. Kashyapa married two of Daksha’s daughters. They were named Diti and Aditi. The gods (suras or adityas) were Aditi’s sons and the demons (asuras or daityas) were Diti’s sons.
The gods and the demons did not like each other and perpetually fought amongs themselves.
The demons had an extremely powerful king named Vali. He was Virochana’s son and the grandson of Prahlada.
Vali was so strong that he conquered the entire world and thereafter resolved to conquer and annex heaven. So prosperous was Vali that his riches are impossible to describe. He possessed millions of elephants, horses and chariots, and a huge army. His two chief ministers were named Kumbahanda and Kupakarna. Vali also had one hundred sons who were the equals of their father in valour and wisdom. The eldest son was named Vana.
So the terror that Vali’s invasion of heaven caused can easily be imagined. Threatened with a siege, the gods came out to fight. Terrible was the war that raged. Countless arrows darkened the sky. The wheels of chariots thundered, horses neighed, elephants trumpeted, and the sound of the twangs of bows filled the battlefield. All other living beings feared that the universe was about to be destroyed. The demons hurled mountains at Indra and the king of the gods chopped these up with his arrows. Elephants fought with elephants, horses with horses and chariots with chariots. Blood flowed freely and dead bodies littered the battlefield.
For a thousand years the fighting went on. But eventually, the demons defeated the gods. The gods were forced to flee from heaven and started to dwell on earth in human disguises.
Vali was not an evil person. He was indeed quite devoted to Vishnu. He performed yajanas and ruled over the three regions of heaven, the earth and the underworld. He ruled rather well.
But Aditi was greatly distressed to see her sons suffer thus. She desired that the demons might be vanquished and that Indra might be restored to heaven. She therefore retired to the Himalayas and there began to pray to Vishnu. She meditated sitting and she meditated standing. For part of her tapasya she stood on one leg, for some more time she stood balanced on her toes. For some time she ate only fruit, then only leaves and later still, she thrived only on water. Eventually, Aditi gave up both food and water. For a thousand years she prayed to Vishnu in this fashion.
Vali got to know about Aditi’s meditation and sent his companions to distract her. These demons appeared before Aditi in the guise of gods and said, "Mother, please give up this difficult meditation. Your body is suffering. You are trying to do all this for us. But do you think that we will survive if our mother dies? Please desist."
But Aditi did not listen to these entreaties. She continued to pray and this angered the demons. From this anger emerged fire and the flames threatened to engulf Aditi. But such was the power of Aditi’s tapasya that the fire could do her no harm. Instead, the flames burnt down the entire forest and all the demons who had gathered there to disturb Aditi.
Vali and the Dwarf Incarnation
At long last, Vishnu appeared before Aditi.
"I am pleased at your tapasya," he said. "What is the boon that you desire?"
"You are the lord of everything," answered Aditi. "Please deliver my sons from the demons."
"It shall be as you desire," said Vishnu. "I will be born as your son. And in that form I will bring deliverance for your sons."
After some days, Aditi gave birth to a boy who was known as vamana (a dwarf).
Meanwhile, Vali had begun a yajana and the chief priest at this sacrificial ceremony was Vali’s guru Shukracharya. Several sages came to attend this ceremony and so did the dwarf.
Shukracharya realized that the dwarf was none other than Vishnu and tried to warn Vali. "Be careful," he said. "This vamana is Vishnu. Don’t grant him a boon or promise him anything. I am sure that he has come here to deceive you."
"That is impossible," responded Vali. "It is my good fortune that Vishnu has come here to grace my house. How can I refuse him what he wants?" He then went up to the dwarf and said, " I am blessed that you have come. Please tell me how I can serve you."
"I need some land for my prayers," answered the dwarf. " Please grant me as much land as may be covered in three of my footsteps."
This boon Vali granted. But as soon as the boon had been granted, the vamana started to increase in size. Vishnu placed his first step on heaven and the second on the earth. Since there was no more space left, the third step was placed on Brahma’s world of Brahmaloka. But in the process, the universe was split asunder and a lot of water emerged from the centre of the universe (brahmanda). These waters washed Vishnu’s feet and poured down on Mount Sumeru. Thus they formed the holy river Ganga.
What was to be done about Vali? There was no place left for him to live in. Pleased at Vali’s generosity, Vishnu granted him the boon that he could live in the underworld with the other demons.
Bhagiratha and the Ganga
In Sagara’s line, there was born a king named Bhagiratha. He was a truthful and righteous king. He regularly performed sacrifices. He was also handsome, brave and wise. The god Yama himself came to see what sort of a person Bhagiratha was.
The king worshipped Yama with offerings and said, "I am blessed that a great god like you has come to visit a mere mortal like me. Please tell me about dharma (righteousness). What are the characteristics of those who are righteous? Tell me about sins. What happens to those who are sinners?
Yama told Bhagiratha about the deeds that bring punya (store of merit).
The greatest punya is acquired from donating wealth to brahmanas. Or from providing them with employment. Another performer of good deeds is one who gets a pond digged. Punya is also acquired by building temples dedicated to Shiva or Vishnu. The best temple is one that is made of gold. Progressively lower down the ranking are the ones that are made of copper, crystal, stone, bricks and wood. He who maintains a pond, a temple or a village is also a performer of good deeds. Donating alms like cattle or land also brings punya. Other good deeds are establishing gardens and planting trees. Any one who plants a basil bush is eternally blessed. Sins are pardoned if one wears a garland of basil leaves around one’s neck. These who bathe Vishnu’s images with milk or clarified butter are certain to be taken to heaven. The images can also be bathed with coconut-milk or sugar-cane juice . Shiva’s images should also be thus bathed. A tithi is a lunar day. The lunar fortnight during which the moon waxes is known as shuklapaksha and the lunar fortnight during which the moon wanes is known a krishnapaksha. Certain specific tithis are particularly auspicious for bathing imates of Vishnu and Shiva. Examples are panchami (the fifth day of the lunar fortnight), ashtami (the eight day), ekadashi (the eleventh day), dvadashi (the twelfth day) and chaturdashi (the fourteenth day) in shuklapaksha. Purnima (the day of the full moon) and solar and lunar eclipses are also auspicious occasions.
Punya can be acquired through donating food to the hungry and water to the thirst. A person who donates these objects never has to go to hell (naraka). Another good deed is to massage the feet of guests with oil. Anyone who helps brahmanas or donates cows to them is blessed. One who protects those who seek refuge also obtains a lot of punya.
The importance of donating alms cannot be over-emphasised. Apart from cows, buffaloes can also be donated. Other objects which may be donated are curds, milk, clarifed butter, honey, sugar-cane, fragrant objects, flowers, fruit and molasses. Knowledge (vidya) is also a worthwhile object for donation. Gold, jewellery and precious stones too qualify for donations. Images of Shiva (linga) and Vishnu (shalagrama) should also be donated.
Other traits characterise those who have acquired punya. They do not criticise others and prefer to associate with people who are righteous. They have managed to control their senses and are not too addicted to food. They serve guests, brahmanas and teachers well. Vishnu and the other gods are forever in their minds.
Yama next told Bhagiratha about sins, and the various hells (naraka) where sinners have to suffer.
Hells are terrible places and there are several such narakas. The names of some such hells are Tapana, Valukakumbha, Rourava, Maharourava, Kum-bhipaka, Nirucchvasa, Kalasutra, Pramar-dana, Bhishana, Asipatravana, Lalabhakshya, Himothkata, Mrishavastha, Vasakupa, Shvabha-kshya, Mutrapana, Purishahrada, Taptashula, Taptashila, Shalmali-druma, Shonitakupa and Shonitabhojana.
In some of these hells sinners are made to eat their own flesh. In others, they are burnt in fire. Some hells are such that stones and weapons are showered down on the sinners. Narakas may be extemely hot or extemely cold. Sinners are fed molten iron. They are hung upside down. In some hells, sinners are hurled down from mountain-tops. Worms feed on sinners and they are compelled to lie down on burning coals. Throughout, Yama’s servants beat the sinners with clubs. Their bodies are sliced with swords and bitten by snakes. Scorpions are also let loose on the sinners. Jackals and tigers feed on their meat. There are so many different types of misery in the hells that it would take a thousand years to catalogue all of them.
Sinners are those who kill brahmanas, drink wine or steal gold. It is sinful to criticise brahmanas or elders. One who promises to donate alms but goes back on his word, also commits a crime. An egotist is a sinner. It is forbidden to dabble in medicine or astrology without knowning the shastras. One who interprets the shastras without knowing them is a sinner. Slander, vanity, lying, fraudulence and murder are crimes. One who partakes of food offered by a shudra (the fourth of the four classes) is a sinner. Thieves are bound to be punished. One who associates with a sinner becomes a sinner by contamination.
Sins can be atoned for by performing penance (prayashchitta). But there are some sins for which there is no penance. Such a sin is the worshipping of an image of Shiva or Vishnu that has been worshipped by a shudra or by a woman. Shudras and women are not supposed to touch images of Shiva and Vishnu. One who murders a brahmana may perform prayashchitta for his sin. But there is no penance for someone who hates brahmanas. This is also true of someone who criticises his teacher or the sacred Vedas. A brahmana who strays into the fold of Buddhism cannot hope for deliverance through penance.
After sinners have paid for their sins in hell, they are born again. One who commits a severe sin is first born as a tree. In successive births, he is then born as a worm, a snake, an animal and as someone who does not believe in the Vedas. Eventually, he is born as a poor brahmana. Other sinners spend seven lives as donkeys, ten lives as dogs and pigs, a hundred years as worms, a hundred years as rats, and twelve lives a snakes. A thousand lives thereafter are spent as animals like deer, before the sinners are finally born as cows. Seven lives then have to be spent as chandalas (outcasts), sixteen lives as shudras, two lives as kshatriyas and two lives as vaishyas (the third of the four classes). Next, sinners are born as brahmanas, but only as poor and diseased brahmanas.
Vishnu delivers humans from all evil. The fruits of all actions should be vested with Vishnu. Devotion to Vishnu is of paramount importance, but there are different types of devotion to Vishnu. The three basic elements (guna) are sattvika, rajasika and tamasika. Sattvika guna is holy and pure, rajasika guna is passionate and tamasika guna is torpid. Thus sattvika guna is superior rajasika guna is medium and tamasika guna is inferior.
Different types of devotion ot Vishnu owe their nomenclature to these three elements. A person who prays to Vishnu for someone else’s destruction is adhama-tamas. A devotee who makes a pretense of praying to Vishnu is madhyama-tamasa. A person who picks up devotion to Vishnu by observing others praying is uttma-tamasa. An adama-rajasa devotee claims wealth from Vishnu as a reward for his devotion, a madhyama-rajasa devotee claims the fame of great deeds and an uttama-rajasa devotee desires freedom from all illusions. A devotee who prays so as to atone for his sins is adhama-sattvika. One who prays because such prayers are loved by Vishnu is madhyama-sattvika. And a devotee who prays for the sake of devotion alone is uttama-sattvika. This list thus has nine different types of devotion to Vishnu. But there is one further type of devotion to Vishnu, and this is the best form of devotion that one can think of. This is known as uttamottama devotion and occurs when the devotee feels no difference between himself and Vishnu. There is complete union and identification.
Concluding the account, Yama told Bhagiratha, "King, I have answered all your questions. Be righteous and prosperous. Rule well and be devoted to Vishnu. But do not forget that there is no difference between Vishnu and Shiva, they are one and the same. Your ancestors were evil and are now rotting in hell. They will be freed when the waters of the river Ganga touch their ashes. I bless you. Do now as you will."
Yama departed. Bhagiratha resolved that he would perform tapasya so as to bring down the Ganga from heaven. He accordingly went off to the Himalayas to meditate.
(The Narada Purana gets slightly confused here. Having stated that Bhagiratha went to the Himalayas to meditate, it states that the king went to the banks of the river Godavari. The accounts in the Ramayana and the Matysa Purana are unambiguous in stating that Bhagiratha went to the Himalayas).
To return to the account of the Narada Purana, Bhagiratha went to the banks of the river Godavari, where the sage Bhrigu had a beautfiul hermitage. In the nearby forest lived black buck, elephants and boars. Birds chirped on the trees, peacocks danced in gay abandon. The forest was full of trees and flowers.
Bhagiratha worshipped Bhrigu and said, "Great sage, you are well-versed in the ways of dharma and learned in the shastras. Please tell me how I may please the Lord Vishnu."
"King," replied Bhrigu, "you are indeed holy . Had that not been the case, you would not have thought of trying to free your ancestors. Be truthful, do not lie, and always associate with those who are good. Give up all thought of violence. And most important of all, always meditate on Vishnu. That will bring you punya."
"What is truth?" asked Bhagiratha. "What is non-violence? Who are the people who are good? What is punya? How does one go about worshipping Vishnu? Great sage, you are well-versed in the knowledge of all the shastras. Treat me like a son and tell me the answers to all these questions.
Bhrigu obliged. He told Bhagiratha that truth consisted of saying that which was in consonance with the dictates of religon and did not contradict it. Non-violent acts were those that did not cause other living beings any harm. The evil were those who treated other people as enemies were against religon and were also stupid. Those who were not evil were good. They did that which was right, followed the Vedas and performed acts that were beneficial to other living beings. All that good people did constituted punya. There were no prescribed rites for worshipping Vishnu. The best form of worship was to realize that Vishnu was everywhere in the universe, that he was the cause of everything, and that every living being was completely identified with Vishnu.
Armed with this wisdom, Bhagiratha bade adieu to Bhrigu and went to the forest to meditate. After spending some time in the forest, he went to the Himalayas. The river Ganga flowed there, at a tirtha (place of pilgrimage) named Nadeshvara.
It was there that Bhagiratha decided to meditate. The tapasya that he performed was extemely difficult. He lived on fruits and roots and made offerings of leaves, flowers, fruit and water to Vishnu. Several years passed. Bhagiratha next began to control his breath though the technqiue of pranayama. For sixty thousand years Bhagiratha prayed in this way. So difficult was the meditation that smoke started to billow out of Bhagiratha’s nostrils.
The gods got frightened at these happenings. They were worried that Bhagiratha might obtain a boon as a reward for his tapasya and try to dislodge them from heaven. The gods therefore went to the northern shores of the ocean known as Kshiroda and began to pray to Vishnu. Vishnu appeared before them and assured them that Bhagiratha had no such evil intentions. In any case, he would go and find out what it was that Bhagiratha wanted.
Vishnu accordingly appeared before Bhagiratha and the king fell down at Vishnu’s feet in obeisance.
"Bhagiratha," said Vishnu, "I know that you want to free your ancestors. Shiva is no different from me, we are really one and the same. Please pray to Shiva. He will do what you desire."
After Vishnu had left, Bhagiratha started praying to Shiva. Shiva appeared before the king. He had five heads and ten arms, and he wore the crescent moon on his forehead. Snakes hung like garlands around his neck and he wore the skin of an elephant as clothing.
"Bhagiratha," said Shiva, "I am pleased with your meditation. Crave a boon. I grant you the boon that you will prosperous and will attain eternal bliss."
"Lord," replied Bhagiratha. "If you are indeed pleased with me, grant me the boon that the heavenly river Ganga might be brought down from heaven. I wish to free amy ancestors."
Shiva granted the boon.
Bhagiratha started to return and the river Ganga followed the king wherever he went. It is for this reason that the river is also known as the Bhagirathi. Bhagiratha held the river to the place where Kapila’s hermitage was, that is the place where his ancestors had been burnt to ashes. As soon as the water from the holy river touched those ashes. Sagara’s sons were freed from hell and ascended to heaven.
(The account in the Narada Purana differes slightly from the accounts given in the Ramayana and the Matsya Purana. In those accounts, Bhagiratha first prayed to Brahma. It was Brahma who asked the king to pray to Shiva and please him.)
Vratas
A vrata is a religious rite performed on a special occasion. The Narada Purana next describes several such important vratas.
One such rite is known as ekadasi vrata, so called because it is performed ekadashi tithi (the eleventh day of the lunar fortnight). The rite is observed in the month of Agrahayana, during shuklapaksha. One has to stay up during the night and bathe a shalagrama image in the morning with milk. Sesamum seeds are to be offered to a fire and offerings of good are made to Vishnu and Lakshmi. Brahmanas have to be invited and fed and they are also given alms.
Similar rites are recommended on dvadashi tithi (the twelfth day of the lunar fortnight), during shuklapaksha and in the months of Pousha and Falguna. In fact, such rites can be oberved in all the months, on ekadashi tithi and dvadashi tithi. The observance of these vratas brings punya that is far in excess of any punya that can be obtained from the performance of famous yajnas.
There is another vrata which brahmanas, kshatriyas, vaishyas, shudras and even women can observe. This is known a pournamasi vrata as it is performed on the day of the full moon (purnima). It can be observed in any month. Observance means praying to Vishnu and Lakshmi with a pure heart. Mantras should be chanted and the Puranas should be recited. Rice, sesamum seeds and clarified butter have to be offered to the fire. After these are over brahmanas have to be invited and fed. It is best if the rite is observed in all the months and the vrata comes to a close in the month of Kartika. That is an auspicious occasion for building a temple dedicated to Vishnu. Narayana is another name for Vishnu. Since one prays to Vishnu and Laksmi, this vrata is also known as lakshminarayana vrata.
A vrata named dhvajarohana is recommended for everyone, irrespective of whether he is man or woman and irrespective of what class he belongs to. A dhvaja is a flag and a flag is erected atop Vishnu’s temple in the course of this vrata. This begun on ekadashi tithi, during shuklapaksha and in the month of Kartika. Vishnu has to be worshipped first and four brahmanas have to be invited to act as priests. The sun, the moon and Garuda also have to be worshipped. Amongst the prescribed offerings are turmeric, long-rained rice and fragrant flowers. Besides this, one hundred and eight bowls of rice pudding and clarifed butter have to be offered to the fire. The flag can be erected either on the top of the temple or on the main gate. As long as the flag waves in the wind, the sins of the person who has erected the flag are forgiven.
Sumati
Many years ago, in satya yuga, there used to be a king named Sumati. He was born in the lunar dynasty. The king was handsome and righteous and he ruled over the seven regions of the worlds. Sumati never lied and he was so hspitable that he never refused even a dog as a guest.
Sumati was devoted to Vishnu and so was his wife Satyamati. The king and his wife were also jatismaras, that is, they could remember the incidents of their earlier lives. Sumati and Satyamati fed the poor, they dug poinds and faithfully observed the dhvajarohana vrata. On such occasions, satyamati used to dance in Vishnu’s temple.
There was a sage named Vibhandaka. He and his disciples once came to visit this holy couple. The king and the queen were delighted and welcomed the sage with offerings. "We are gratified that you have come to visit us," they said. "Please tell us what can we do for you?"
Vibhandaka blessed them and replied, "Truly well spoken. Not only are you holy, but you are modest as well. Modestly is the root of all virtues. I am very happy to have met you. There is nothing that you can do for me, except provide the answers to two questions. Why do you faithfully observe the dhvajarohana vrata and why does Satyamati dance in Vishnu’s temple?" Sumati recounted their past histories for the sage’s benefit.
In an ealier life, Sumati used to be a shudra named Matuli who was evil. Matuli would harm other people and steal offerings that were meant for the gods. Since he was a sinner, he was poor and lost all his sons. His friends also deserted him. Matuli thereupon retire dto the forest and survived on deer meat.
On one particular occasion, Matuli was very hungry and thirsty and came upon a pond that stood in the middle of the forest. There was a temple of Vishnu by the side of the pond and swans and geese sported ont he water. Mantuli satisfied his hunger with lotus stalks and also quenched his thrist. He began to live in that dilapidated temple and repaired parts of it. He built a house for himself near the temple and adopted the profession of a hunter.
Twenty years passed.
There was a woman named Kokilini who had been born as the daughter of a hunter. Kokilini was forsaken by her friends and relatives and arrived at the forest, suffering from hunger and thirst. Matuli offered her fruit and meat and water. He discovered that Kokilini hailed from the region known as the Vindhyas. She was the daughter of a hunter named Damhbika and had done all sorts of evil things in her life. But once her husband had died, her friends and relatives had forsaken her and she had nowhere to go to.
Matuli married Kokilini. They lived there and often got drunk on wine. In these drunken sprees, they were in the habit of dancing in the temple. During one of these bouts, they happened to die and Yama’s servants arrived to take Matuli and Kokilini to hell.
But Vishnu had been pleased by the dancing. Vishnu’s servants also arrived and would not permit Matuli and Kokilini to be taken to naraka. They maintained that these two were the beloved of Vishnu, and hence, all their sins had been forgiven.
Kokilini had pleased Vishnu with her dances. As for Matuli, he had erected a flag on the temple in the course of the reapir work that he had done. This amounted to an observance of dhvajarohana vrata. The two groups of servants took matuli and Kokilini to Vishnuloka, the abode of Vishnu. After enjoying themselves there for thousands of years, Matuli and Kokilini had been born as Sumati and Satyamati.
They were born as jatismaras and remembered all that had earlier transpired. Sumati therefore continued to observe the dhvajarohana’vrata and Satyamati continued to dance in Vishnu’s temple.
Other Vratas
There is a vrata named haripanchaka. This is observed on dvadashi tithi during shuklapaksha and in the month of Margashirasha. Vishnu’s image has to be bathed and offerings of incense, flowers and betel leaves have to be made. For four successive days one prays to Vishnu, starting from the twelfth day of the lunar fortnight to the day of the full moon. Thereafter, brahmanas have to be invited and fed. The rite is observed every month starting from Pousha and ending with Kartika. The punya acquired from observing this vrata is equivalent to the punya obtained from donating millions of cows.
There is another vrata that is observed on dashami tithi (the tenth day of the lunar fortnight), during shuklapaksha and in the months of Ashada, Shravana, Bhadra and Ashvina. This vrata is superior to performing many yajnas.
Bhadrashila
There was a sage named Galava who lived on the banks of the Narmada river. Galava’s son was named Bhadrashila and he happened to be a jatismara. Bhadrashila was devoted to Vishnu. Even as a child, he had been in the habit of making temples to Vishnu out of clay and worshiping Vishnu. He would tell everyone about the virtues of observing a vrata on ekadashi tithi (the eleventh day of the lunar fortnight).
Galava was indeed very happy that his son was so devout. But he was also slightly mystified. He told Bhadrashila, "I am fortunate that I have such a devout son. Your character is beyond reproach and you are devoted to Vishnu You faithfully observe all the vratas. How did you come to acquired these traits?"
"That is because I remember the experiences of my earlier lives," replied Bhadrashila. "I am a jatismara. I remember what Yama had told me."
"Who were you in your earlier life?" asked Galava. "And what did Yama tell you?’
Bhadrashila recounted the story.
Bhadrashila used to be a king named Dharmakirti, born in the lunar dynasty. His guru was the sage Dattatreya. For nine thousand years Dharmakirti ruled the earth, performing good deeds as well as evil ones. But towards the end, he was drawn to evil and committed only sins. He associated with evil persons and his store of accumulatd punya was gradually depleted. Dharmakirti gave up the performance of yajnas; he deviated from the path prescribed by the Vedas. Taking a cue from their king, his subjects also became evil. A king is entitiled to one-sixth of his subjects’ earnings. Thus, Dharmakirti was also credited with one-sixth of the sins that his subjects committed.
One day, the king went on a hunt to the forest, he killed many deer and became hungry and thirsty. The river Reva flowed through the forest and Dharmakirti bathed in the river. But there was no food to be had. Meanwhile, some pilgrims also arrived there and these pilgrims were observing a vrata on ekadashi tithi. The rites involved fasting and staying awake at night. Together with the pilgrims, Dharmakirti also fasted and stayed awake at night. But the king was virtually starving from lack of food. When morning dawned, he died of starvation.
Yama’s servants arrived to take Dharmakirti to Yama. Their visages were terrible. The trip to Yama’s abode took many days, but eventually Dharmakriti arrived there and was taken before Yama.
Chirtragupta keeps account of all good deeds and sins. Yama called Chitragupta to him and said, "Dharmakirti has been brought here. Tell me about the punya that he has accumulated and the sins (papa) that he has committed."
"This man has been really evil," replied Chitragupta, "However, he has happened to fast on ekadashi tithi. His sins have, therefore, all been forgiven."
Yama summoned his servants and started to soundly berate them. "What have you done?" he demanded "How dare you bring such a holy person to me? You have been told that you should not bring for punishment people who observe ekadashi vrata. Nor should you bring those who pray to Vishnu. Such people go straight to heaven. Bring only sinners here."
Yama repeated to Dharmakirti what he had told this servants and the king became penitent for his past misdeeds. He had however accumulated a lot of punya because of observing ekadashi vrata. He therefore spent a lot of time in heaven, before being born again as a brahmana. It is because he remembered all these incidents that Bhadrashila was so devout. He ralized that if there was so much of punya to be obtained from unconsciously observing ekadashi vrata, great indeed must be the punya that could be attained from observing the rite consciously.
Galava regarded himself as exceedingly fortunate to have fathered such a wonderful son.
Varnashrama Dharma
There are four classes (varna) and these are brahmanas, kshatriyas, vaishyas and shudras. The brahmanas class is superior to the other three. Brahmanas, kshatriyas and vaishyas are sometimes also referred to as dviya or trija. The word dvija signifies a person who is born twice and the word trija is used for a person who is born thrice. When the word dvija is used, one refers to two births that these three classes go through. The first is the act of physical birth and the second is the sacred-thread ceremony (upanayana). When the word trija is used, a third birth is included. This the act of initiation (diksha). Shudras do not have upanayana or diksha.
Dharma means that each class must perform the duties that are prescribed for it. Any deviation from this principle leads to adharma (sin). The primary duties of a brahmana are donating alms, performing yajnas, worshipping the gods and reciting the Vedas. He should also be devoted to Vishnu and should never use harsh words. And he should regard other people’s property as being as worthless as stones. The primary duties of a kshatriya are donating alms to brahmanas, reciting the Vedas and performing yajnas. A kshatriya also has to take up arms and protect the world. He is entrusted with the responsibility of punishing the evil and protecting the good. A vaishya must study the Vedas. That apart, the duties of a vaishya are animal husbandry, agriculture and trade. The shudras are permitted to donate alms, but their primary duty is to serve the other three classes. All four classes should be pleasant of speech and should try to do good to others. No individual should be overly addicted to sloth or to sensual pleasures.
In times of danger or calamity, it is permitted that a brahmana take up the occupation of a kshatriya or a vaishya. Similarly, it is permitted that a kshatriya take up the occupation of a vaishya. But under no circumstances should an individual belonging to one of the first three classes take up the occupation of a shudra. A person who does this is to be regarded as a chandala (outcast).
When a son is born, a father has to perform a ceremony named nandimukha. It is only after this that the boy can be named. A brahmana should have his upanayana ceremony when he is eight years of age, a kshatriya when he is eleven and a vaishya when he is twelve. A brahmana ties his sacred thread around his waist, a kshatriya uses the string of his bow for the same purpose, and a vaishya uses sheepskin. Brahmanas can wear the skins of black buck, kshatriyas are meant to wear the skin of a deer named ruru, and goatskin is indicated for vaishyas. If a brahmana carries a stick, it can be so long that it extends upto his hair. But a kshatriya’s stick should not extend beyond is forehead and a vaishya’s beyond his nose.
There are four ashramas (stages of life). The first is called brahmacharya (stage of celibate studenthood). During this period, an individual studies the Vedas in his guru’s house and serves his guru well. He lives only on food that he has obtained through begging. There are some objects that are forbidden for such an individual. He is not permitted to eat honey, meat, salt and betel leaf. Nor is he allowed to sleep during the day, wear garlands or slippers or use an umbrella. He has to stay away from gambling, singing and dancing. When he has studied the Vedas well, the student is ready to step into the next stage of life. But prior to that, he has to pay a fee (dakshina) to his teacher.
The second ashrama is garhasthya (householder stage). The individual has to get married before he can enter the second stage of life. The bride and the groom should not be related to one another, upto seven generations on the father’s side and upto five generations on the mother’s side. Cleaniness brings great punya to a householder. He also has to serve his guests well. A guest who goes away dissatisfied leaves his papa with the householder and takes the householder’s punya away.
The third ashrama is vanaprastha (forest-dwelling stage). A householder embarks on this when he discovers that his hair is turning grey and his skin is getting wrinkled. He leaves his wife with his grown-up sons or takes her with him and retires to the forest. He is no longer permitted to clip his nails or shave his hair and he has to sleep on the ground. For food, he is allowed fruit and roots. Under no circumstances should he eat at night. His entire time is taken up with meditating on Vishnu.
The fourth and final ashrama is sannyasa (hermit stage). This should only be embarked upon when one’s mind is completely detached from the world. It is pointless to become a hermit if one is still addicted to material pursuits. A hermit should completely shave off his head. He has no friends and no enemies. Insults or praise mean nothing to him. He obtains his food by begging for alms. A hermit should not spend more than one night at a stretch in a village or more than three nights at a stretch in a city.
The Narada Purana next describes funeral (shraddha) ceremonies.
Tithis
Any religious rite that involves fasting should be done on one of the following tithis (lunar day) - dvitiya (second), shashthi (sixth), ashtami (eighth), ekadashi (eleventh), chaturdashi (fourteenth), amavasya (night of the new moon) and purnima (night of the full moon). Vratas are recommended in shuklapaksha, not in krishnapaksha. If there is a solar or a lunar eclipse, one should not eat until the sun or the moon has been seen again. Nor should one eat for four hours before a solar eclipse and for three hours before a lunar eclipse.
Prayashchitta
"But," said the sages, "What happenes if one commits a sin? What form does the penance (prayashcitta) take?"
The severest sin is that of killing a brahmana. This may happen inadvertently. In such cases, the murderer must place his hand on the dead man’s forehead and beg forgiveness. He then retires to the forest. He keeps matted hair and eat only once a day, that too, only fruit and roots. He meditates only on Vishnu. The sinner also visits various famous places of pilgrimage. But he makes it a point to tell whomsover he meets that he has committed the sin of killing a brahmana. The period of penance continues for twelve years, after which the sin is pardoned.
There might occur situations where the sinner dies before the twelve years are over. If the sinner is killed by a deer or if he dies of disease, the sin is automatically forgiven. It is also pardoned if the person concerned dies while saving a cow or brahmana.
The penance for killing a kshatriya is the same as that for killing a brahmana. Alternatively, the murderer may immolate himself in a fire or kill himself by jumping off a high place.
But generally speaking, the sin of killing a kshatriya is only half as severe as that of killing a brahmana. And the sin of killing a vaishya is only one-third as severe as that of killing a brahmana.
A shudra who kills a brahmana is to be beaten to death with a club.
There are three types of wine, known as goudi, madhvi and paishti. The drinking of wine is forbidden. If one drinks wine, the prescribed penance is the drinking of clairfied butter and the urine of cows. Drinking wine, in fact, is as great a sin as the killing of a brahmana.
There are various units for measuring gold (kanchana). When sunlight filters through a window, small particles can be seen. These are known as trasarenu. Eight trasarenus make a nishka, three nishkas are one rajasarshapa, three rajasarshapas are one gosarshapa, six gosarshapas are one yava, three yavas one krishnala, five krishnalas one masha and sixteen mashas one suvarna. A person who steals gold amounting to one suvarna from a brahmana commits a sin tha tis equivalent to the killing of a brahmana. The same sort of atonement is thus indicated. In addition, the sinner has to apply clarified butter and cowdung on his body. If a kshatriya steals gold from a brahmana, he has to perform a horse sacrifice. The alternative is to donate to brahmanas three hundred cows or gold equivalent to the weight of one’s own body. But if the thief shows penitence and returnes the gold to the brahmana immediately after he has stolen it, twelve days of fasting is enough.
The penance is halved if the object that has been stolen is not gold, but is gem, land or cattle.
Naturally, the penance is less if the amount of gold that has been stolen is not a suvarna, but is less. For example, if a trasarenu of gold has been stolen, two rounds of pranayama (a breathing exercise) is sufficient atonement. If a nishka of gold has been stolen, three rounds of pranayama are needed and if a rajasarshapa of gold has been stolen, four rounds pranayama are indicated. A person who steals a gosarshapa of gold has to chant the gayatri mantra (an incantation) one thousand and eight times. If the amount of stolen gold increases to one yava, the mantra has to be chanted throughout an entire day. For stealing gold amounting to one krishnala, a special vrata named santapana has to be observed. What about situations where one masha of gold has been stolen? Then the sinner has to eat for three months foodgrains soaked in the urine of cows and worship the gods for a corresponding period. The period is increased to one year if the amount of stolen gold is more than one masha, but less than one suvama.
Separate vratas are prescribed for the stealing of silver, bronze, brass, copper and jewels. The severity of the vrata depends on the object that has been stolen and on the amount of the theft.
A person who associates with a sinner has to undergo penance. The penance is the same as would have been the case had he committed the sin himself.
There is a special vrata known as prajapatya. A person who kills a mongoose, crow, boar, rat, cat, goat, sheep, dog or a hen, has to observe half a prajapatya vrata. A person who kills a horse has to observe three such rites. Other rites are prescribed for those who kill elephants or kill cows inadvertently. If a cow is consciously killed, no penance other than death will suffice.
A person who steals wood, grass, trees, molasses, meat or skins will fast for three days. A person who kills birds, turtles or porpoises will fast for twelve days.
Yajnas and religious rites are sacred ceremonies. If the voice of a chandala is heard while such rites are going on, it is recommended that one fasts for a day and purifies oneself by partaking of clarifed butter on the second day. One thousand and eight gayatri mantras also have to be chanted.
No penance is prescribed for those who criticize the gods or the brahmanas. Such sinners are beyond redemption.
No penance is successful unless it is accompanied by faith in Vishnu. The sins are forgiven even if one prays to Vishnu inadvertently. Praying to Vishnu is far superior to visiting places of pilgrimage or performing religious rites.
Yama’s Abode
Yama’s abode is very far away. Those who have accumulated punya have nothing to fear there. But the sinners have every reason to be scared. The righteous enjoy the trip to Yama’s abode, but the sinners suffer a lot. The sinners suffer from hunger and thrist and weep throughout the journey. Yama’s servants continually beat them with whips and weapons. The road is lined with mud, fire and hot sands. Hail, burning ? , stones and weapons shower down. In some places there are blistering winds. Parts of the road are dark and bristle with sharp thorns.
One has to climb mountains and creep through caves. The sinners accordingly suffer throughout the journey. Yama’s servants goad and prod them along, pulling them with nooses tied around their necks. Weights are attached to the bodies of the sinners so a sto make the journey even more difficult. Blinders are sometimes put on the eyes so that the sinners can’t see. They fall into pits and holes. It is during this journey that sinners become penitent for their past misdeeds. But by then it is too late.
The righteous have no cause to fear the journey. They travel in great comfort. Those who have donated food get delicious meals along the way. Those who have donated water slake their thirst with condensed milk. Thse who have donated clothes get wonderful clothes to wear. Those who have donated land or houses do not have to walk at all. They travel in vimanas (space vehicles) and are served by apsaras (dancers of heaven). This is also true of those who have donated horses, chariots or foodgrains.
Upon reaching Yama’s abode, people are taken before Yama. Yama has four hands and in three of these hands he holds a shankha (conch shell), a chakra (bladed discus) and a gada (mace). The righteous are welcomed by Yama and sent off to enjoy the fruits of their punya.
But the sinners tremble before yama’s stern visage. He treatens them with his sceptre (kaladanda). His voice thunders. The righteous get to see Yama’s pleasant appearance, while his terrible appearance is reserved for the sinners. This terrible manifestation has twenty-two arms, bloodshot eyes and fearsome teeth.
Chitragupta is Yama’s companion and keeps account of all good deeds and sins. He tells the sinners, "You are evil, you have many sins to your credit. Suffer in hell, repentance now will serve no purpose."
The sinners are then taken to hell (naraka). After they have served their sentences in hell, they are born again.
They are first born as trees, herbs, grass and creepers. They are thereafter born as worms. When these lives are over, they are born as animals. It is only after several lives that they get to be born as humans again. But ther are different gradations in the human lives as well. The sinners progressively graduate from being born as tanners to being born as outcasts, hunters, washermen, potters, blacksmiths, goldsmiths, weavers and traders. Some are born rich, others are born poor. Some are born hale, others are born diseased and malformed. Each birth is determined by the actions of one’s earlier lives.
Bliss
The world is full of miseries. How does one rise above the illusions of the world, how does one free oneself from these miseries? How does one attain bliss(moksha)?
It is Vishnu who provides bliss, Brahma creates the world on Vishnu’s orders and Shiva destroys it also on Vishnu’s instructions. The entire universe is completely identified with Vishnu. Vishnu has no form, nor is he without form. He is the source of all dharma. It is from him that all the elements originate. Humans who worship him become like gods.
True knowledge consists of the realization that Vishnu is everything. In this sense, bliss can be achieved through knowledge (jnana). Knowledge needs the bedrock of faith (bhakti) to support it. Good actions (karma) give rise to faith in Vishnu. In fact, actions are the first step towards attaining knowledge. There are very few people who can embark on the path of knowledge straight away. In the final stage of knowledge, one realizes that Vishnu is everywhere in the universe and that there is therefore no difference between oneself and other living beings. This sense of union with Vishnu is referred to as yoga.
A person who is for this sort of supreme knowledge is known as a mumukshu. There are certain traits that enable one to identify a mumukshu. He has no sense of anger or hate, he is not addicted to the senses and he evinces pity towards all living beings. His mind is perpetually preoccupied with thoughts of Vishnu.
There is another way of expressing the idea behind yoga. The divine soul is known as the paramatman and it has no form. As opposed to this, there are human souls known as jivatmans. These are attached to individual bodies and egos. Yoga tries to overcome this illusion and establishes the union between the jivatman and the paramatman. It is true that the human soul is confined by the shackles of the body, but it is the overcoming of this illusion that is important. This sense, the sense of the union between human souls and the divine soul, is true or supreme knowledge, referred to as brahma jnana. (The word brahman is used synonymously with paramatman, although the latter is loosely translated as the divine soul and the former as the divine essence.)
The path of yoga is aided by eight techniques. The first of these is known as yama (self-control). This requires non-violence, truthfulness, love, pity and control over the senses. Jealousy and envy also have to be given up. The second technique is niyama (practice). This requires meditation, chanting incantations, reading sacred texts and cleanliness. Yama and niyama purify the mind and the body and thus enable one to meditate on the true nature of Vishnu. But meditation requires a proper posture and this the third technique of asana (posture). There are thirty major postures that are recommended for someone who is practising yoga. The fourth technique is pranayama (controlling one’s breath). The control over one’s breath aids the process of meditation.
The fifth technique is known as pratyahara (withdrawal). This means the withdrawal of the mind from all sorts of sensual pleasures. The sixth technique is known as dharana (retention). One visualises the identity of the paramatman and the jivatman, and retains the image of the identity in one’s mind. It helps to concentrate one’s mind on an image of Vishnu seated on a lotus flower. When one meditates continuosly on this image, that constitutes the seventh technique of dhyana (contemplation). There are three objects that are involved in the process of meditation¾ the person who is doing the meditating, the object of meditation and the act of meditation. When all sense of distinction between these three objects is lost, the contemplation can be regarded as complete. When the final point of contemplation is reached, one attains the eighth and final technique of samadhi (intense bliss). The brahman is fixed in the mind of such a person and he loses all other senses.
Devamali
A person who is devoted to Vishnu is eternally blessed.
Many years ago, a brahmana named Devamali lived in the land of Raivata. He was learned in the Vedas, pitiful towards other living beings, and devoted to Vishnu. But unfortunately, he had many sons, friends and a wife to take care of. Making a living was difficult and Devamali was constrained to trade in objects that no brahmana should touch. He also interacted with outcasts. He thus committed many sins.
After some years, two sons named Yajnamali and Sumali were born to Devamali. With great care and perseverance, the father taught the sons how to make money.
By then, Devamali himself had made a lot of money and had accumulated a lot wealth. One day, he sat down to count his wealth and discovered that he had millions and millions of coins. He thought to himself, "I had made a lot of money; look at the number of coins I have accumulatd. Unfortunately, I have had to do this through evil means, by means of trading in objects that I should not even have touched. But is it not strange that, despite all my riches, my thirst for more wealth remains unsatiated? This conclusively proves that it is the craving for riches that is the root of all evil. One continues to want more wealth even if one’s teeth decay and one’s skin gets wrinkled. A person who wants peace should give up all hankering after riches. I think tha tI have had enough. I should now start to think about the life that comes hereafter."
Thinking this, Devamali resolved that he would devote himself to the path of dharma. He divided his riches into four parts. He retained two parts for himself and distributed the remaining two parts to his sons Yajnamali and Sumali.
With a view to acquiring punya, Devamali constructed temples and gardens and had ponds constructed. He went to the banks of the Ganga and donated alms. In this fashion, he exhauted all his wealth. Eventually, he went off to perform tapasya in the forest known as vadrikashrama. In the hermitage there lived many sages. Devamali joined them in their meditations. He contemplated on the true nature of the brahman.
The sages gave Devamali plenty of good advice. One particular sage named Jananti taught Devamali the techniques of yoga. It was through the practice of yoga that Devamali was freed of all his illusions.
Yajnamali and Sumali
You will remember that Devamali had two sons named Yajnamali and Sumali. Yajnamali was the elder of the two.
Yajnamali divided whatever riches he had received from his father into two parts and gave one part to Sumali. But Sumali spent all his wealth on idle and evil pursuits. When his money was exhausted, he resorted to theft and robbery.
Yajnamali tried to restrain his brother. "Please mend your ways," he told Sumali. "What you are doing is evil. Do not bring ill repute to our family."
These words of advice only served to anger Sumali and he took up a sword to kill his borther. But the city-guards came and arrested Sumali before he could cause his brother any harm. Yajnamali used his good offices to free Sumali. He divided whatever riches he then possessed into two parts and gave one part to Sumali. As had happened earlier, Sumali again spent this money on evil and idle pursuits.
Sumali’s friends and associates were evil and outcasts. He was punished by the king and banished to the forest. When this happened, all his co-called friends deserted him.
Yajnamali was righteous. He associated with holy people, donated alms and dug ponds. Soon his wealth was also exhausted, being spent on all these good pursuits. Yajnamali retired to a temple of Vishnu and there spent his time in worshipping Vishnu.
By a curious quirk of fate, Yajnamali and Sumali died at the same time. A vimana arrived to take Yajnamali to heaven. While travelling in this wonderful vehicle, Yajnamali noticed that his brother was being taken to hell. Yama’s servants were beating Sumali and the poor fellow was suffering from hunger and thirst.
Yajnamali asked Vishnu’s companions, who had come to take him up to heaven, "How can my brother be freed of his sins?"
"Let us tell you your story," replied the Companions. "In your earlier life you were born as a vaishya named Vishvambhara. You were evil and committed many sins. You were so evil that you deserted your parents and all your firends, in turn, deserted you. Once you were hungry and thirsty and sought refuge in a temple of Vishnu. Your feet were dirty and when you tried to clean them, part of the temple also got cleaned. This was a punya that was credited to your account. Since you had no food, you fasted throughout the night. And in the morning you died of snake-bite. But the little bit of punya was enough to ensure that you became devoted to Vishnu in your next life, when you were born as Yajnamali. So far as your brother is concerned, there is indeed a way to free him. Give him the punya that you had acquired as a result of cleaning part of the temple and your brother shall go free."
Yajnamali did as he had been bidden. Yama’s servants immediately left Sumali and fled. A wonderful vimana came down to take Sumali as well to heaven. The two brothers were delighted to see each other. So great was Yajnamali’s punya that he did not have to be born again. But after spending some time in heaven. Sumali had to be born again. In his next life, he was devoted to Vishnu and performed only good deeds. Eventually, he too was freed.
Such is the wonderful punya that can be acquired from something so trivial as cleaning a tiny part of Vishnu’s temple.
Kanika
A house where Vishnu is not worshipped is like a cremation ground and a person who does not pray to Vishnu is like a dead body. Humans who do not worship Vishnu and do not revere the Vedas, brahmanas and cows are like rakshasa (demons). But devotion to Vishnu does not come automatically. It itself is earned through the punya of many lives. Even a little bit of devotion to Vishnu destroys the accumulated sins of many lives. This is irrespective of whether this devotion is conscious or not. Inadvertent prayers to Vishnu also confer on one the right to live in heaven.
In satya yuga there lived a hunter named Kanika. He was a robber and stole other people’s property. He oppressed others and killed hundreds of cows and brahmanas. He even stole objects from temples. So myriad were his sins that it would take millions of years to catalogue them all.
One day, the hunter went to the city of Soubira. There was a temple to Vishnu there and a number of golden pots adorned the top of the temple. Kanika was delighted to see these golden pots. He thought that he would be able to steal a lot of gold. Accordingly, he entered the premises of the temple at night.
A sage named Utanaka was sleeping in the courtyard of the temple. Kanika decided that the sage was an obstacle to his stealing the golden pots. He therefore placed his feet on the sage’s chest and prepared to behead him with a sword.
Utanka woke up. "Why are you trying to kill me?" he asked. "I have done you no harm. People only kill those who have done them some harm. It is a sin to punish those who have not committed any transgression. One might commit sins to feed one’s near and dear relatives. But the sins do not accrue to the accounts of the relatives; they are one’s own. Relatives are meaningless; they do not last beyond the earthly life. It is only the papa and the punya that are carried over beyond death."
These words struck terror in Kanika’s heart. He begged forgiveness from the sage and became penitent.
"It is my great good fortune that I have met you," he told the sage. "I am a sinner. What can I do to free myself? Where shall I seek refuge? To whom shall I pray? I must have committed many sins in my ealier life to have been born as a hunter in this life. But woe and alas, I have committed sins in this life as well. What is to become of me? For how many lives more must I suffer?"
So great was Kanika’s shame and mortification that he died on the spot. Taking pity on the poor hunter, the sage sprinkled some holy water on the dead body. The water was holy because it had been used to wash the feet of one of Vishnu’s images.
Wonder of wonders - as soon as the sanctified water was sprinkled on the dead body, all of Kanika’s sins were forgiven. A vimana descended to take him up to heaven.
Utanka ws thunderstuck to see this wonderful happening. He started to pray to Vishnu. And Vishnu appeared before the sage and granted him the boon that he would be rendered free of all wordly bonds.
Yajnadhvaja
Many years ago, there used to be a king named Yajnadhvaja. He was born in the lunar dynasty.
The king was devoted to Vishnu. He got all of Vishnu’s temples cleaned regularly. He made sure that lamps were lit in the temples at night.
Yajnadhvaja also had a temple to Vishu built on the banks of the river Reva. There too, he made arrangements for the temple to be swept regularly. And he also made sure that lamps wre lit in the temple at night.
The king had a priest named Vitahotra.
Vitahotra once asked the king. "Please tell me what is so special about cleaning temples and lighting lamps in them at night. There are many other tasks that are regarded as being sacred to Vishu. Why do you devotee special attention to these two tasks?"
"Let me tell you my story," replied Yajnadhvaja.
The king remembered the story because he was a jatismara.
Many years ago, in satya yuga, there was a brahmana named Raivata. The brahmana had studied the shastras well. Nevertheless, he acted as priest for people whom no brahmana should serve as priest. Raivata was also cruel and he traded in goods that no brahmana should touch. Because of these evil ways, the brahmana’s friends and relatives deserted him. Raivata had no opiton but to wander around from country to country. In a poor and diseased state, he finally died on the banks of the river Narmada.
Raivata’s wife was named Bandhumati. She too was evil and gave birth to a son named Dandaketu. This turned out to be a sinner. He oppressed brahmanas, stole other people’s property, drank wine and killed many living beings.
One night, Dandaketu happened to turn up at a temple of Vishu. He decided to spend the night there. To clean a place for him to sleep at night, Dandaketu swept part of the temple with his clothing. Although he did not realize it then, this act of piety pardoned many of his sins and gave hima lot of punya. The sinner then lit a lamp so that he could see better. And this additional act of piety pardoned all his ealier sins.
Meanwhile, the city-guards arrived at the temple. They took Dandaketu to be a thief and killed him. But since Dandaketu had now acquired such a lot of punya, a vimana descended and took him straight up to heaven. After spending some time there, he was born again as the king Yajnadhvaja.
Yajnadhvaja told Vitahotra, "Now yu realize the increditble amount of punya that I accumulated by sweepinga temple and lighting a lamp, there inadvertently. Can you imagine what the punya would be like if I did these things consciously? Thankfully, I am a jatismara and I remember the events tha ttranspired in my earlier life. No wonder then that I devote so much of attention to the cleaning of temples and to the lighting of lamps there. I am sure that your question is now answered.
Vitahotra marvelled at the story and became even more devoted to Vishnu.
If one wants to overcome the miseries of life, one has to pray to Vishnu. There is no other way. Great punya is also acquired by serving those who are devoted to Vishnu. If a person serves Vishnu’s devotees, twenty-one of his ancestral generations ascend to heaven. All the gods and Lakshmi, the goddess of wealth, are ever-present in a house where Vishnu is worshipped. A house where the basil tree, sacred to Vishnu, is planted, is eternally blessed. Also blessed is a house where there is a shalagrama, Vishnu’s image.
Sudharma and the Manvantaras
Once, Indra went to Brishaspati, the teacher of the gods, and asked, "I have heard that the gods change from manvantara (era) to manvantara. Can you please tell me the names of the gods who have ruled earlier?"
"I am not that old," replied Brihaspati. "I do not know the answer to your question. But there is a holy man named Sudharma. He knows everything and is bound to know the answer to your question. Let us go up to him and ask."
Accompanied by the other gods, Indra and Brihaspati went to visit Sudharma. After they had worshipped the learned man, Indra asked, "Tell me, what is the secret of your knowledge? Have you donated a lot of alms or performing many yajnas? Or does the secret lie in visiting tirthas and peforming tapasya? Please also tell us about the various manvantaras."
"I will first tell you about the manvantaras," replied Sudharma.
There are fourteen such eras in one of Brahma’s days. Each such era is ruled over by a Manu. And the gods also change from one manvantara to another. In addition, the title of Indra changes hands.
The first Manu was Svayambhuva. The gods were then the yamas and the Indra was Shachipati.,
The second Manu was Svarochisha. The gods were the paravatas and tushitas and the Indra was Vipashchita.
The third Manu was Uttama. The gods were the sudhamas, satyas, shivas and pratardanas and the Indra was Sushanti.
The fourth Manu was Tamasa. The gods were the surupas, haris, suptas and sudhis and the Indra was Shibi.
The fifth Manu was Raivata. The gods were the amitabhas and the Indra was Ribhu
The sixth Manu was Chakshusha. The gods were the adyas and the Indra was Manojava.
The seventh manu was Vaivasvata. This is the manvantara that is now current. The gods are the adityas, vasus and rudras and the Indra is Purandara.
There will be seven more manvantaras before the destruction.
The eighth Manu will Suryasavarni. The gods will be the sutapas and the Indra will be Vali.
The ninth manu will be Dakshasavarni. The gods will be the paravatas and the Indra will be Adbhuta.
The tenth manu will be Brahmasavarni. The gods will be the vamanas and the Indra will be Shanti.
The eleventh Manu will be Dharmasavarni. The gods will be the vihangamas and the Indra will be Vrisha.
The twelfth manu will be Rudrasavarni. The gods will be the haritas and the Indra will be Ritadhama.
The thirteenth Manu will be Rouchya. The gods will be the sutramas and the Indra will be Divaspati.
The fourteenth Manu will be Bhoutya. The gods will be the chakshushas and the Indra will be Shuchi.
(All the Puranas agree that there are fourteen manvantaras. They also agree that the gods and the name of the person who holds the title of Indra change from one manvantara to another. But the names of the fourteen manvantaras often vary from one Purana to another. So do the names of the gods and the name of Indra. Thus the list from the Narada Purana given above will not necessarily tally with the list given in another Purana.)
"You also asked about the source of my punya," continued Sudharma. "I used to be a vulture and lived on carrion. Once I was sitting on a wall that surrounded a temple of Vishnu. Suddenly a hunter arrived and shot me dead with his arrow. My dead body fell down on the ground and a dog picked it up in the mouth. Pursued by other dogs, the dog circled the temple. This act of piety freed me and the dog of all illusions and gave us a lot of punya. It is my secret."
Indra wondered at this story and himself became a devotee of Vishnu.
The Yugas
"You have answered all our questions," the sages told Suta. "We are much obliged. There remains one final question. Please tell us about the four yugas and their characteristics."
Suta obliged.
There are four yugas (eras). They are known as satya yuga or krita yuga, treta yuga, dvapara yuga and kali yuga. Four such yugas constitute a mahayuga and a mahayuga lasts for twelve thousand years of the gods.
In satya yuga dharma reigns supreme and everyone is as righteous as the gods. Each varna pursues the duties that are prescribed for it and people are devoted to Vishnu and to tapasya. The law of the four ashramas is meticulously followed and the Vedas are studied. In treta yuga the miseries of people increase, although the dictates of dharma continue to be followed. In dvapara yuga the power of dharma diminishes and the Vedas have to be divided to disseminate the knowledge among humans. People start to lie and anger and hate start to become common. If yajnas are performed, they are always with some end in view, not because of selfless and altruistic reasons. Life expectancies start to diminsh.
Kali yuga is the worst of the four eras. It is extemely rare to find a righteous person. Yajnas also become rare. Jealousy, vanity and hatred are however very common. People do not live for very long. Even the brahmanas stop studying the Vedas. The kings who rule then are bad kings; they are obsessed with the idea of accumulating wealth. In fact, the word king conveys no meaning at all. Anyone who has many chariots, horses or elephants comes to be called a king. The brahmanas become the slaves of the shudras. The brahmans strive after evil pursuits and forever try to acquire the possessions of others. Sons hate their fathers, students their teachers, and wives their husbands.
People eat fish and meat. They even plough the banks of rivers to grow foodgrains. If cows are taken care of, that is only because they provide milk. No one likes a person who is devoted to Vishnu. Towards the end of kali yuga, no one even remembers the name of Vishnu.
But because evil reigns supreme in kali yuga, a minor good act in kali yuga gives a lot of punya. The punya that takes ten years to be acquire din satya yuga can be acquired in one year in treta yuga, one month in dvapara yuga and one day in kali yuga. The punya that required meditation and sacrifices in the other three eras can be acquired through just chanting the name of Vishnu in kali yuga. Vishnu is the salvation for everyone in kali yuga.
Epilogue
Suta told the sages, "I have now finished reciting to you the whole of the Narada Purana. This a sacred text. Someone who reads a single couplet from this Purana is forgiven all his sins. Someone who reads an entire chapter acquires the punya that can be otained from wonderful yajnas. If this text is kept inside a house, ghosts and demons avoid the house. Arson or theft are never heard of in the household. It is recommended that twenty shlokas from this Purana be read every morning."
The Narada Purna ends rather abruptly. In the other Puranas, the sages generally thank Suta for his pains. There are no such couplets in this Puranan. The glories of the Purana are also described much more perfunctorily.

Gayatri Vedanta US / Synopsis of Matsya Purana

2007-04-05T08:09:00.000-07:00

THE MATSYA PURANA
The great sages, have revealed many Vedic literatures, such as the Puranas. The Puranas are not imaginative; they are actual histories, not only of this planet but of other planets within the creation.
Srila Vyasadeva, due to his kindness and sympathy toward the fallen souls, supplemented the Vedas with Puranas which easily explain the Vedic truths, intended for different types of people. “The Vedas and Puranas are one and the same in purpose. They ascertain the Absolute Truth, which is greater than everything else.
Because the quality of work of individuals differ, so does the instructions they are to receive. There are people conducted by the mode of goodness, others under the mode of passion and those who are in the mode of ignorance. The Puranas are so divided that any class of person can take advantage of them and gradually regain their original spiritual position and get out of the hard struggle for existence.
In the Puranas, (which are classified under the three modes) as a matter of course, Srila Vyasadeva has certainly given descriptions of the glories of Krishna, but not as many as given to religiosity economic development, sense gratification and salvation. These four items are by far very inferior to engagement in the unalloyed devotional service of the Lord. Therefore, in the pure goodness Purana, viz., Srimad Bhagavatam, Srila Vyasadeva proclaims that the prime necessity of human life is to realize one's eternal relationship with the Lord and thus surrender unto Him without further delay.

Introduction
The Puranas are sacred texts which were composed many hundreds of years ago. There are many stories and rituals which form an integral part of Hinduism. Most of these are to be found in the Puranas. Together with the two epics, the Ramayana and the Mahabharata, the Puranas are read, revered and believed in.
Thre are eighteen major Puranas or mahapuranas, the word maha, meaning great. There are also several other minor Puranas or upapuranas, the word upa signifying minor. It is sometimes believed that the upapuranas are also eighteen in number.
Amongst the eighteen mahapuranas, the Matsya Purana is number sixteen. This does not mean that it is sixteenth in order of important. It just happens to be sixteenth in the list.
The Puranas themselves describes the five characteristics (pancha lakshana) that a text must satisfy before being classified as a mahapurana. That is, any such text must dscribe five different subjects. These are the original creation of the universe (sarga), the periodical process of destruction and re-creation (pratisaryga), the various eras (manvantara), the histories of the solar dynasty (surya vamsha), and lunar dynasty (chandra vamsha) and royal genealogies (vamshanucharita). As you will see, the Matysa Purana does describe these five different subjects.
Traditionally, the Ramayana is believed to have been composed by the sage Valmiki and the Mahabharata is believed to have been composed by the sage Vedavyasa. Vedavyasa was the son of Satyavati and the sage Parashara. His real name was Krishna Dvaipayana. The word krishna means dark and he came to acquire the name because he was dark in complexion. The word dvipa means island and the sage acquired the name of Dvaipayana as he was born on an island.
The Mahabharata has one lakh shlokas or couplets. It is believed that , after composing the Mahabharata. Vedavyasa composed the eighteen mahapuranas. These texts have four lakh shlokas between them, although they are not equal in length. The Matsya Purana is a medium-length Purana, is comprises of fifteen thousand couplets. The longest Purana, the Skanda Purana, has eighty-one thousand. And the shortest Purana, the Markandeya Purana, has only nine thousand. The fourteen thousand shlokas of the Maysya Purana are divided into two hundred and ninety-one chapters (adhyaya).
The eighteen mahapuranas are sometimes divided into three groups, with six Puranas in each group. There are many gods in the Hindu pantheon. But the primary gods are Brahma, Vishnu and Shiva. Brahma is regarded as the creator, Vishnu as the preserver, and Shiva as the destroyer. Since all three are important gods, any sacred text will glorify each of them. But the relative emphasis often varies from text to text. For example, a text which spends many chapters on the act of creation tends to glorify Brahma relatively more and is known as a rajasika Purana. A text which describes the incarnations (avatara) of Vishnu in great detail tends to glorify Vishnu more and is known as a sattvika Purana. A text reoccupies with rituals and norms tends to attach more importance to Shiva and is known as a tamasika Purana. The Matsya Purana is regarded as a tamasika Purana. The five others in this group are the Kurma Purana, the Linga Purana, the Shiva Purana, the Skanda Purana and the Agni Purana. Although we have mentioned this classification, it is also fair to point out that the classification is slightly artifical.
You now ought to be told why the Matsya Purana has such a name. The word matsya means fish. Usually Vishnu is regarded as having had nine incarnations, with a tenth one, Kalki, due to come in the future. The names of these incarnations are as follows.
(i) Matsya or fish. This is sometimes also referred to as the mina (fish) avatara.
(ii) Kurma or turtle.
(iii) Varaha or boar.
(iv) Nrisimha or narasimha, the half-man and half-lion.
(v) Vamana or dwarf.
(vi) Parashurama.
(vii) Rama
(viii) Krishna
(ix) Buddha
(x) Kalki. This is sometimes also referred to as Kali.
The Matsya Purana is so named because it was first recited by Vishnu himself, in his incarnation of a fish.
We have referred to the belief that Vedavyasa composed all the mahapuranas. (There is no such general belief regarding the upapauranas.) No scholar however believes that a single individual could have composed all these texts. What Vedavyasa might have done is to have composed an original text known as the Purana samhita. This he taught to this chief disciple, Lomaharshana or Romaharshana. In general, Lomaharshana is the raconteur of the Puranas. The word roma or loma means body-hair and harshana means to thrill. Some of the Puranas state that Lomaharshana’s recitals thrilled the body-hair of his listeners and the thus came to acquire his name. He belonged to the suta class, a class of coss-breeds who specialised in story-telling.
From Lomaharshana, the Puranas passed on the others. There was no writng, so the compositions passed by word of mouth. In the process, each raconteur added his own compositions to what he himself had heard and thus the Puranas grew in volume and number. These subsequent additons are known as interpolations, and today, itis impossible to distinguish an original composition from a subsequent interpolation. In this sense, it is difficult to date the composition of the Puranas. They were not composed at any one specific point of time. There will be earlier sections and later sections in the same Purana. Scholars agree that, in their final form, the Puranas came into being between the years 300 A.D. and 1000 A.D. Itis impossible to be more precise than that. It is of course perfectly possible that some of the earlier sections may hae been composed hundreds of years earlier.
We have said that Lomaharshana was Vedavyasa’s chief disciple. This is partially correct; it is only correct in so far as the Puranas are concerned.
Vedavyasa did much more than compose the Mahabharata and the Puranas. The Vedas are sacred texts that are revered by Hindu. But they are very abstract and esoteric and the knowledge that is in them is not very easy to disseminate or understand. Comprehension becomes simpler if the wisdom of the Vedas is conveniently divided (vyasa) into separate parts. A person who does this has the title of Vedavyasa or Vyasadeva conferred on him. Thus it was that Krishna Dvaipaynana came to acquire the name of Vedavyasa. There have been other Vedavyases prior to him. In fact, he is believed to have been the twenty-eight Vedavyasa of the present era.
So far as the Vedas are concerned. Krishna Dvaipayana had four other disciples. But the Puranas were taught only to Lomaharshana.
With no further preambles, let us now see what Lomaharshana has to say.

Lomaharshana and the Other Sages
There was a forest known as naimisharanya. Many years ago, several sages organized a yajna (sacrifice) in the forest. After the sacrifice was over, the assembled sages told Lomaharshana. "You have recited to us many Puranas. These accounts are so sacred that we would like to hear them once more. Please satisfy our thirst for knowledge."
"I will recount for you the most holy of all the Puranas," replied Lomaharshana. "This is the great Matsya Purana, told by Vishnu to Manu. Prepare your minds, for I am about begin."
Vishnu and Manu
There used to be a king named Manu. He was the son of the sun-god.
(This is slightly sloppy. There has been more than one Manu. In fact, in every era, there are fourteen. The Manu in question was the seventh in the present era and his name was Vaivasvata Manu. He was the son of the sun-god Vivasvana.)
When it was time for Manu to retire to the forest, he handed over the kingdom to his son. (The son’s name is not given, but must have been Ikshvaku.) Manu then went to the foothills of Mount Malaya and started to perform tapasya (meditation). Thousands and thousands of years passed. Such were the powers of Manu’s meditation that Brahma appeared before him.
"I am pleased with your prayers," said Brahma. "Ask for a boon."
"I have only one boon to ask for," replied Manu. "Sooner or later there will be a destruction (pralaya) and the world will no longer exist. Please grant me the boon that it will be I who will save the world and its begins at the time of the destruction."
Brahma readily granted this boon.
Days passed. On one particular occasion, Manu was performing ablutions in a pond near his hermitage. He immersed his hands in the water so that he might offer some water to his ancestors. When he raised his cupped hands, he found that there was a minnow (shafari) swimming around in the water. Manu had no desire to kill the minnow. He placed it carefully in his water-pot (kamandalu).
But the minnow started to grow and within a day, it was sixteen fingers in length. "Save me, king." said the fish. "This water-pot is too small for me."
Manu then placed the fish in a vat. But the fish continued to grow and, within a day, it was three hands in length. "Save me, king." said the fish. "This vat is too small for me."
Manu put the fish in a well, but the well soon became too small for the fish. Manu transferred the fish to a pond, but the pond was also too small for the fish. Manu now removed the fish to the holy river Ganga, but even this was too small for the fish. Finally, Manu transferred the fish to the ocean. There the fish grew so much that it soon occupied the entire ocean.
"Who are you?" asked Manu. "I have never seen or heard of such wonders. Are you a demon that is deluding me with its illusions? No, I do not think that you are a demon. You must be the great Vishnu himself. Please tell me the truth and satisfy my curiosity."
Vishnu then revealed that it was indeed he who had adopted the form of a fish. He told Manu that the earth would soon be flooded with water. Vishnu had got a boat built by the gods. (In other accounts, Manu was himself asked to construct the boat). When the earth was flooded, Manu was to place all living beings in the boat and thus save them. Vishnu would himself arrive in his form of the fish and Manu was to tie the boat to the fish’s horn. Thus the living beings would be saved. And when the waters of the flood receded, Manu could populate the world afresh and rule over it. (This is the more customary account. But in the Mahabharata, it was Brahma who appeared before Manu in the form of a fish.)
Vishnu disappeared, and for a hundred years there was a terrible drought on earth. The drough led to famine and people died of starvation. Meanwhile, the sun blazed in fury and burnt up the entire world. When everything had burnt to ashes, dark clouds loomed in the sky. These are the clouds that appear at the time of destruction and there are seven classes of cush clouds, known as samvarta, bhimananda, drona, chanda, valahaka, vidyutapataka and kona. From the clouds, rain began to pour and soon, water engulfed the entire earth. The land mass was flooded. As instructed by Vishnu, Manu gathered together living beings inside the boat. And when the fish appeared, he tied the boat to the fish’s horn. What do you think Manu used a rope? He used a gigantic snake.
While the boat was thus thethered and dragged around by the fish, Manu asked Vishnu several questions. The answered that Vishnu provided form the text of the Matsya Purana.
Let us start with the account of the creation.
Creation
In the beginning, there was nothing in the universe. There was only darkness and the divine essence (brahman). It is impossible to describe the brahman, it has no traits that can be described.
When the time came for creation to start, the brahman removed the darkness and divided itself into three. These three parts came to be known as Brahma, Vishnu and Shiva. The first object that was created was water and Vishnu slept on this water. Since nara means water and ayana means resting-place, Vishnu is accordingly also known as Narayana.
In this water next appeared a golden (hiranya) egg (anda). The egg shone with the radiance of a thousand suns. Inside the egg, Brahma created himself. Since he effectively created (bhuva) himself (svayam), Brahma is also known as Svayambhuva. The egg, you will remember, was golden. Garbha means womb, and since Brahma was born inside a golden egg, he is also known as Hiranyagarbha.
For a thousand years Brahma stayed inside the egg. He then split the shell into two and emerged out. Heaven (svarga) was made from one half of the shell and the earth from the remaining half. All the land masses, the oceans, the rivers and the mountains, had been inside the egg in embryonic form. Brahma made them manifest.
The sun was also born. Since he was the first (adi) being to be born, he is known as Aditya. (The name Aditya is more commonly explained as characterising the offspring of Aditi, from whom all the gods were descended. The Matsya Purana refers to this later.) The word mrita means dead. Since the sun was born when the egg (anda) died, the sun was also known as Martanda. (There is an alternative explanation of the name Martanda, as given, for example, in the Markandeya Purana. This again relates to the sun being born as the son of Aditi and the sage Kashyapa.)
Brahma’s first act was to meditate. It was while he was meditating that the Vedas, the Puranas and the other shastras (sacred texts) emerged from Brahma’s mouth.
Ten sons were also born to Brahma. Created from Brahma’s mental powers, they all became sages. Their names were Marichi, Atri, Angira, Pulastya, Pulaha, Kratu, Pracheta, Vashishtha, Bhrigu and Narada. There were others too who were born. Daksha was born from Brahma’s right toe. And the god Dharma was born from his chest.
But for further creation to continue, it was essential that created beings should have proper mothers and fathers. Brahma accordingly created two beings from his body, one was male and the other was female. The male half was named Svayambhuva Manu and the female half was named Shatarupa. (This is the customary account in the other Puranas as well. But the Matsya Purana contradicts itself immediately and states that Svyambhuva Manu was the son of Shatarupa and Brahma.)
Shatarupa is also referred to as Savitri, Gayatri, Sarasvati or Brahmani. Since she had been born from Brahma’s body, she was like Brahma’s daughter. In fact, Vashishtha and the other sages who were Brahma’s sons welcomed her as their sister. But Shatarupa was so beautiful that Brahma fell in love with her and wished to marry her.
Shatarupa circled Brahma and showed her respects to him. When she stood in front of him. Brahma gazed upon her with the face that he had. But when she went and stood behind him, Brahma could see her no longer. (Brahma, obviously, did not want to turn his head.) Another head with another face therefore sprouted behind Brahma’s first head so that he might be able to see Shatarupa. In similar fashion, a head sprouted to Brahma’s first head so that he might be able to see Shatarpa. In similar fashion, a head sprouted to Brahma’s right an another one to his left. And when Shatarupa rose above him, a head sprouted towards the top as well. Thus it was that Brahma came to have five heads and five faces.
Brahma married Shatarupa and they lived together as man and wife for a hundred years. Their son was named Svayambhuva Manu.
Remember that this story was being told by Vishnu to Vaivasvata Manu.
Hearing the account, Vaivasvata Manu exclaimed. "But what you have just said is truly amazing. How could Brahma have married his own daughter? Surely that is a sin."
"Perhaps," replied Vishnu, "but it is not for humans to judge the actions of the gods. How could creation proceed if Brahma did not marry Shatarupa?’
To continue with the account of the creation, Brahma created a sage named Sanatakumara and Shiva. (It is usually stated that, in addition to the sages who were created earlier, Brahma created four more sons through his mental powers. Their names were Sananda, Sanaka, Sanatana and Sanatakumara, and they became sages.)
Brahma asked Shiva to help him in the act of creation. "Why don’t you create some beings as well?’ asked Brahma.
Shiva complied and started to create. But all the beings that he created were just like him in appearance. That is , they were all immortal.
"What are you doing?" asked Brahma. "Don’t create immortal beings. Create mortal ones instead."
"That I refuse to do," retorted Shiva. "If I am to create, I shall create only immortals."
"Please do not create then," requested Brahma. "I will take care of creation myself."
Svayambhuva Manu performed very difficult tapsaya and obtained a wife named Anati. (In other Puranas, Svayambhuva Manu is stated to have married Shatarupa.) Svayambhuva Manu and Ananti had two sons named Priyavrata and Uttanapada.
From Uttanapada was descended Prachinavarhi. Prachinavarahi married Savarna, the daugther of the ocean, and they had ten sons. These sons were known as the Prachetas. The ten Prachetas married a woman named Marisha. That is, all of them had the same wife.
Daksha was the son of the Prachetas and Marisha.
Daksha’s Descendants
Daksha married Panchanjani. (The more usual name, as given in the other Puranas, is Asikli or Prasuti. Prasuti is said to have been the daughter of Svayhambhuva Manu and Shatarupa. Asikli was the daughter of Virana and is also referred to as Vairini.)
Daksha and Panchajani had one thousand sons. These were known as the Haryakshas (alternatively, Haryashvas). Daksha asked his sons to create more living beings.
But the sage Narada came and told the Haryakshas, "You can’t possibly create living beings unless you know where they are going to live. Have you explored the universe that your creations are going to populate? Why don’t you start out on a voyage of discovery?"
The Haryakshas did this and have never been heard of since. They did not return.
Daksha and Panchajani now had another thousand sons. These were name the Shavalas. (The more usual name is the Shavalshvas.) Narada asked the Shavalas also to explore the universe and they too disappeared.
Sixty daughters were next born to Daksha and Panchajani. (The accounts of the Puranas are not consistent about the number of Daksha’s daughters. Sometimes the number is given as sixty, sometimes as fifty and sometimes as twenty-four.) Ten of these daughers were married to the god Dharma, twenty-seven were married to the moon-god Chandra, and thirteen were married to the sage Kashyapa. The remaining daughters were married to various other sages.
The thirteen daughters who were married to Kashyapa were named Aditi, Diti, Danu, Arishta, Surasa, Surabhi, Vinata, Tamra, Krodhavasha, Ira, Kadru, Vishva and Muni, (The names of Kashyapa’s wives, particularly the minor ones, sometimes vary from Purana to Purana.)
Aditi’s sons were known as the adityas. There were twelve of them and they were named Indra, Dhata, Bhaga, Tvashta, Mitra, Varuna, Yama, Vivasvana, Savita, Pusha, Amshumana and Vishnu. These were the gods. (Yama is more commonly regarded as having been the son of the sun-god and his wife Samjna.)
Diti’s sons were the daityas (demons). There were two of them, named Hiranyakshipu and Hiranyaksha. Their sons also came to be known as the daityas. Hiranyaksha’s sons were Uluka. Shakuni, Bhutasantapana and Mahanabha. (More commonly, Hiranyaksha’s son is said to have been Andhaka. In some accounts, Hiranyaksha did not have a son and Andhaka was adopted as a son.) Hiranyakshipu’s sons were Prahlada, Anuhlada, Samhlada and Hlada. Prahlada’s son was Virochana, Virochana’s son was Vali, and Vali’s son was Vanasura.
Danu had a hundred sons. These and their descendants were known as the danavas (demons). Chief among the hundred sons was Viprachitti. Maya, the archietect of the demons, was descended from this line.
Tamra had six daughters. These were the mothers of the birds and of goats, horse, sheep, camels and donkeys.
Vinata had two sons, Aruna and Garuda. Aruna’s sons were Sampati and Jatayu. (You may be familiar with these names fromt he Ramayana.)
Both Surasa and Kadru gave birth to snakes (nagas or sarpas).
Krodhavasha was the mother of rakshasas (demons); Surabhi of cows and buffaloes; Muni of apsaras (dancers of heaven); Arishta aof gandharvas (singers of heaven); Ira of trees and herbs; and Vishva of yakashas (demi-gods).
The Maruts
Although the gods and the demons were cousins, they did not like each other and fought amongst themselves all the time. Many daityas were killed by Vishnu and the other gods.
Diti was disconsolate to see her children suffer thus. She resolved that she would meditate so as to obtain a son who would be so powerful that he would kill Indra, the king of the gods. There was a tirtha (place of pigrimage) named Syamantapanchaka on the banks of the sacred river Sarasvati. Diti went there and started to pray to the sage Kashyapa. She lived on roots and fruits and meditated for a hundred years.
These prayers pleased Kashyapa. "Ask for a boon," he said.
"Please grant me a son who will kill indra," replied Diti.
"It shall be as you wish," said Kashyapa. "But there are some conditions. You will have to live in this hermitage for a hundred years more. Throughout these hundred years you will bear the baby in your womb. But there are certain conditions of cleanliness that you must obeserved. You must not eat in the evening, nor must you sleep under a tree at night. Excercise is not permitted in any form. Do not sleep with your hair unbraided, or without having had a bath. If you can observed these rules for a hundred years, you will have the son you wish for."
Kashyapa went away and Diti began to observe the rites that the sage had prescribed. But Indra had got to know what was afoot and he was naturally in no mood to permit the birth of a son who would be the cause of his own destruction. He hung around Diti’s hermitage, pretending to serve his aunt. He brought her firewood and fruit and served her in other ways. But in reality, he was merely waiting for an opportunity. He was waiting for the moment when Diti would fail to observed the norms of cleaniness that had been laid down for her.
Ninety-nine years and three hundred and sixty-two days passed. That is, only three days were left for the period of one hundred years to be over. (In some other Puranas,it is stated that ninety years had passed uneventfully.)
Diti was tired on one particular occasion. Since the period of her ordeal was soon to end, she had also become somewhat careless. She fell asleep without washing her hair. What was worse, she went to sleep without having braided her hair. This was an act of gross uncleanliness.
Indra seized his chance. Since Diti had committed an unclean act, her defences had been lowered. Indra entered Diti’s womb in a trice. Indra has a wonderful weapon named vajra. (This is sometimes with a club.) With the vajra, Indra sliced the baby in Diti’s womb into seven parts. These parts started to cry.
"Ma ruda," said Indra. "Don’t cry."
But the parts continued to cry. Indra therefore chopped up each of the parts into seven more sections, so that there were forty-nine parts in all.
Since Diti had failed to observe the prescribed rites, these forty-nine sections were no longer a threat to Indra. When they were born, they came to be known as the maruts from the words Indra had used in addressing them. They were elevated to the status of gods and became Indra’s friends and constant companions.
The Manvantaras
Each manvantara is an era and is ruled over by a Manu. One of Brahma’s days is known as a kalpa and there are fourteen manvantaras in every kalpa. At the end of every kalpa, the universe is destroyed and has to be created afresh.
In the present kalpa, six manvantaras have already passed and the seventh manvantara is now current. There will be seven more manvantaras in the future before the universe and its inmates are destroyed. The gods, the seven great sages (saptarshis) and the individual who holds the title of Indra, change from one manvantara to another. The fourteen eras of the present kalpa are as follows.
(1) The first Manu was Svayambhuva. The gods then were the yamas.
(2) Svarochisha was the second Manu. The gods were the tushitas and the names of the seven great sages were Dattoli, Chyavana, Stambha, Prana, Kashyapa, Ourva and Brihaspati.
(3) The third Manu was Outtama. The gods were named the bhavanas and Koukurundi, Dalbhya, Shankha, Pravahana, Shiva, Sita and Sasmita were the saptarshis.
(4) Tamas was the fourth Manu. The seven great sages were Kavi, Prithu, Agni, Akapi, Kapi, Jalpa and Dhimana and the gods were known as the sadhyas.
(5) The fifth manvantara was ruled over by a Manu named Raivata. The gods were the abhutarajas and the seven great sages were
Devavahu, Suvahu, Parjanya, Somapa, Munti, Hiranyaroma and Saptashva.
(6) Chakshusha was the sixth Manu. The gods were known as the lekhas and the seven great sages were Bhrigu, Sudhama, Viraja, Sahishnu, Nada, Vivasvana, and Atinama.
(7) The seventh manvantara is the one that is now current and the name of the Manu is Vaivasvata. The saptarshis are Atri, Vashishtha, Kashyapa, Goutama, Bharadvaja, Vishvamitra and Jamadagni. The gods are the sadhyas, the vishvadevas, the maruts, the vasus, the two ashvinis and the adityas.
(8) The eighth Manu will be Savarni and the seven great sages of this era will be Ashvatthama, Sharadvana, Koushika, Galava, Shatananda, Kashyapa and Rama.
(9) The ninth Manu wil be Rouchya.
(10) Bhoutya will be the tenth Manu.
(11) The eleventh Manu will be named Merusavarni.
(12) Rita will be the twelfth Manu.
(13) Ritadhama will be the thirteenth Manu.
(14) The fourteenth and final Manu will be named Vishvakasena.
(The account is incomplete in the sense that the names of gods and the seven great sages of each era are not given. And the name of Indra is not given for even a single manvantara. These names are given in the other Puranas, but the names given generally differ from one text to another. In some cases, the names of the manvantaras, particularly the future ones, also differ.)
Prithu
A king named Anga was descended from Svayuambhuva Manu. Anga married Sunitha, the daughter of Mrityu, and they had a son named Vena. Mrityu was an evil person. From his childhood, Vena associated with this maternal grandfather of his and thus came to acquire evil ways.
When Vena became king after Anga, he started to oppress the world. He stopped all yajnas and the prayers to the gods. He insisted that people should pray only to Vena. The sages did their level best to persuade Vena to return to the righteous path, but Vena would not listen.
The sages then killed Vena. (The Matsya Purana merely states that Vena died as a result of the curse imposed on him by the sages. The other Puranas say that the sages actually killed him with some straw over which incantations had been chanted.)
Vena had no sons and a kingdom does not flourish in the absence of a king. Therefore, when Vena was dead, the sages started to knead the dead body so that a son might be born. The first being that emerged as a result of this kneading was a dark and dwarfish son. All the evil that was in Vena’s body entered the body of this son so that there was no more evil left in the dead body. (Other Puranas state that this son came to be known as nishada and this name was also passed on to his descendants. The nishadas became a class of hunters and fishermen.)
When the kneading continued, a handsome son was born from Vena’s right hand. He was born fully grown and held bows, arrows and clubs in his hands when he emerged. His entire body was clad in shining armour. The word prithu means great. Since the son was born after a great deal of effort, he was given the name Prithu.
(Some other Puranas have an alternative derivation. Vena’s right palm was very plump and the word prithu also means plump. Since the son was born as a result of the kneading of this plump right palm, he was called Prithu.)
The sages made arrangements for Prithu’s coronation. Prithu was a good king who ruled well.
But Prithu’s subjects still did not have the wherewithal to make a living. They asked their king to do something about this. Prithu decided that since the earth was not providing any foodgrains, he would kill the earth. The earth adopted the form of a cow and started to flee.
Wherever the earth went, the king followed in hot pursuit.
The earth finally realized that she could not escape by running away. She told Prithu, "Please do not kill me. Then your subjects will not even have a place to live in. Your object is to find a means of living for your subjects. How will that be accomplished if you kill me? Milk me instead of killing me. The foodgrains that the milking will yield will provide the sustenance for your subjects."
Prithu accordingly milked the earth. It is because of this that the earth is known as prithivi. Prithu also levelled out the earth with his bow so that his subjects could live in the plains thus created.
The earth prospered during Prithu’s rule. Poverty, disease and sins were unknown. Everyone was righteous.

The Solar Line
The sages requested Lomaharshana. "Please tell us the history of the solar line."
Lomaharshana complied.
Aditi and the sage Kashyapa had borne the sun-god, Vivasvana or Surya, as a son.
Surya had three wives, Samjna, Rajni and Prabha. Rajna had a son named Revata and Prabha had a son named Prabhata (morning). (Usually, only Samjna is mentioned in the other Puranas.)
Surya and Samjna had two sons and a daughter. The eldest son was Vaivasvata Manu. And the remaining two offspring were twins named Yama and Yamuna.
The sun’s radiance was however too much for Samjna to bear. After a while, she could not bear it any longer. She therefore created a woman out of her own body. The woman looked exactly like Samjna and was named Chhaya (shadow). There was no way of telling the two apart.
"Stay here and pretend to be me," said Samjna. "Look after my husband and my children. No one will know the truth unless you tell them. As for me, I am going away."
Surya did not realize that Samjna had left. He took Chhaya to be his wife, and Surya and Chhaya had two sons and two daughters. The sons were Savarni Manu and Shani (Saturn) and the daughters were Tapati and Vishti. (The second daughter named Vishti does not usually occur in the other Puranas.)
Chhaya was clearly fonder of her own children and neglected Samjna’s. This did not bother Vaivasvata Manu too much. He was the eldest and more collected and balanced. But Yama resented this favouritism of Chhaya’s. In a fit of petulance, he raised his foot to kick Chhaya.
Chhaya cursed Yama. "I curse you that your foot may be devoured by worms," she said. "May it be infected with pus and blood."
This alarmed Yama and he rushed to his father. "My mother has cursed me," he told Surya. "I am only a child. Even if I did commit a sin, does a mother ever curse her children? I have serious misgivings that she is not our mother at all."
When Surya taxed Chhaya with this, she came out with the truth and Surya learnt that Samjna had left. Samjna’s father was Vishvakarma, the architect of the gods. Surya went to his father-in-law to find out if he knew anything of Chhaya’s whereabouts.
"Indeed, I do," replied Vishvakarma. "When Samjna left your house, she came to me in the form of a mare. But I refused to let her live in my house, since she had left her husband’s house without seeking his permission. She is living at the moment in the desert. But Samjna did what she did because she could not bear to stand your energy and radiance. If you permit, I shall shave off some of the excess energy, so that people can look at you."
(There are some minor divergences with the more usual accounts, such as that in the Markandeya Purana. According to these accounts, Samjna did not tell Vishvakarma that Surya did not know of her departure and stayed with her father for some time, though not in the form of a mare. But after a while Vishvakarma got suspicious, as Samjna adopted the form of a mare and started to live in the kingdom known as Uttarakuru, not the desert (Maru) as stated in the Matsya Purana. Vishvakarma got to know all this through his mental power.)
To return to the Matsya Purana, Vishvakarma shaved off some of the sun’s energy. With the excess energy were constructed many of the weapons of the gods such as Vishnu’s chakra (a bladed-discus), Shiva’s trident (trishula) and Indra’s vajra. This made the sun’s visage much more pleasant and bearable. The only parts of Surya’s body that were not thus modified were the feet. No one can bear to look at Surya’s feet and it is forbidden to visualise the sun-god’s feet when one is praying to him. A person who does not follow this injuction is a sinner and is made to suffer from leprosy.
Surya now went to look for Samjna and found her in the form of a mare. He too adopted the form of a horse and joined her. As horses, they had two sons. Since ashva means horse, the sons were known as the Ashvinis. They became the physicians of the gods and were also known as Nasatya and Dasra. After the Ashvinis were born, Surya and Samjna gave up their forms of horses and returned to their usual forms.
What do you think happened to Savarni Manu? He went away to perform tapasya (meditation) on Mount Sumeru. He is destined to be one of the future Manus. Shani became a planet and Yamuna a river. As for Tapati, she too became a river (Tapai), (The Mahabharata states that Tapati married King Samvarana and gave birth a son named Kuru. From Kuru the line came to be known as that of the Kauravas.)
You will remember that Yama had been cursed by Chhaya that his feet would rot and be infected with worms. To mitigate the effects of the curse, Surya gave Yama a bird which ate up all the worms. Thereafter, Yama went to a tirtha named Gokarna and started to pray to Shiva. For thousands of years he prayed and eventually managed to please Shiva. Shiva granted Yama the boon that he would be the god of death. He would mete out punishments to sinners in accordance with the sins (papa) that they had committed. He would also keep account of the store of merit (punya) that righteous people accumulated.
Vaivasvata Manu ruled as Manu. He had ten sons. The eldest was named Ila. (In many other Puranas, Ila is said to have been a daughter.) The other sons were named Ikshvaku, Kushanabha, Arishta, Dhrishta, Narishyanata, Karusha, Sharyati, Prishadhra and Nabhaga.
The solar line owes its origin to Ikshavaku. In this line was born king Bhagiratha, who brought the sacred river Ganga down from heaven. (The story is related in the Mahabharata, apart from several Puranas.) Further down the line was Dasharatha and Dasharatha’s son was Rama. You know about Rama from the Ramayana.
Ila and the Lunar Line
Vaisvasvata Manu’s eldest son was Ila. (As mentioned earlier, many Puranas state that Ila was a daughter. Vaivasvata Manu did not have a son and performed a yajna so that a son might be born. But a daughter was born instead, and Manu brought her up as a son. This daughter was Ila. Ikshvaku and her other brothers were born only subsequently.)
When Vaivasvata Manu became old, he retired to the forest. Ila was appointed the ruler in his place. Ila set out on a voyage of conquest and travelled throughout the world.
There was a forest named sharavana, frequented by Shiva and Parvati. Shiva had decreed that any man who entered the forest would become a woman. King Ila did not know about this rule and set foot in the forest inadvertently he immediaely got transformed into a woman.
"What is going to happen to me now?" thought Ila. "Where will I live?" He even forgot all about his earlier life.
The moon-god, Chandra, had a son named Budha. While Ila was wandering around. Budha came upon her and fell in love with her. The two had a son named Pururava and Pururava was the ancestor of the lunar line.
Meanwhile, Ikshvaku and the other brothers had started to look for Ila. When they could find no trace of their brother, they asked the sage Vashishtha if he knew of Ila’s whereabouts. Vashishtha used his mental powers to find out what had happened. He asked the princes to pray to Shiva and Parvati. That was the only way to make Ila a man once more.
The prayers pleased Shiva nd Parvatiand they found out what the princes wants. "But what you desire is quite impossible," they told Ikshvakuand his brother. "Ila can never be made a man once again. At best, we will grant you the following boon. Ila will alternate between being a man for one month and a woman for one month."
The princes had to be content with this. As a woman, Ila continued to be known as Ila. But as a man, he came to known as Sudyumna and had three sons named Utkala, Gaya and Haritashva.
Daksha and Sati
"I will now tell you about Daksha and Sati," Lomaharshana told the sages.
Daksha had a daughter named Sati who was married to Shiva. Daksha did not like his son-in-law at all. When he organized a yajna, he did not invite Shiva to attend the ceremony. (The story of the destruction of Daksha’s yajna crops up in almost every Purana. The actual destruction is not described in the Matsya Purana. It can be found, for example, in the Bhagavata Purana.)
But Sati went to the ceremony, although Shiva had not been invited. "Why did you not invite Shiva?" Sati asked her father.
"Because your husband is undeserving of such honour," replied Daksha. "He is not fit to be treated on par with the other gods."
These words angered Sati. "I am ashamed that I am your daughter." She said. "Cursed am I that I have had to hear such abuses of the great Shiva. I no longer wish to be your daughter. I will therefore give up this physical body that I owe to you, by immolating myself. As for you, I curse you that you will be born on earth as the son of the ten Prachetas. You will then try to perform an ashvamdha yajna (horse sacrifice). But Shiva will destroy the ceremony."
Daksha tried to pacify Sati. "Please have mercy on me," he said. "You are the mother of the entire universe. How will the universe survive if you die? It is only through your good grace that you condescended to be born as my daughter. Please do not forsake me."
"What I have said cannot be negated," replied Sati. "But I will grant you this much. When you are born on earth, you will continue to be devoted to me."
"Where will I pray to you?" asked Daksha. "At what tirthas? And what are the names by which I will address you in the course of my prayers?"
Sati then told Daksha one hundred and eight of her names. She also told him the names of one hundred and eight tirthas at which she was known by these respective names. These names and tirthas are as follows, witht he names being given first and the tirthas second.
(1) Vishalakshi at Varanasi
(2) Lingadharini at Naimisha.
(3) Lalitadevi at Prayaga.
(4) Kamakshi at Gandhamadana.
(5) Kumuda at Manasa.
(6) Vishvakaya at Ambara.
(7) Gomati at Gomanta.
(8) Kamacharini at Mandara.
(9) Madotkata at Chaitraratha.
(10) Jayanti at Hastinapura.
(11) Gouri at Kanyakuvja.
(12) Rambha at Malayachala.
(13) Kirtimati at Ekamra.
(14) Vishva at Vishveshvara.
(15) Puruhuta at Pushkara.
(16) Margadayini at Kedara.
(17) Nanda at Himalaya.
(18) Bhadrakarnika at Gokarna.
(19) Bhavani at Sthaneshvara.
(20) Vilvapatrikat at Vilva.
(21) Madhavi at Shrishaila.
(22) Bhadra at Bhadreshvara.
(23) Jaya at Varahashaila.
(24) Kamala at Kamalalalya.
(25) Rudrani at Rudrakoti.
(26) Kali at Kalanjara.
(27) Kapila at Mahalinga.
(28) Mukuteshvari at Markata.
(29) Mahadevi at Shalagrama.
(30) Janapriya at Shivalinga.
(31) Kumari at Mayapuri.
(32) Lalita at Santana.
(33) Utpalakshi at Sahasraksha
(34) Mahotpala at Kamalaksha.
(35) Mangala at Gangatira.
(36) Vimala at Purushottama.
(37) Amoghakshi at Vipasha.
(38) Patala at Pundravarddhana.
(39) Narayani at Suparshva.
(40) Bhadrasundari at Vikuta.
(41) Vipula at Vipula.
(42) Kalyani at Malalyachala.
(43) Kotavi at Kotitirtha.
(44) Sugandha at Madhavana.
(45) Trisandhya at Godasharma.
(46) Ratipriya at Gangadvara.
(47) Shivananda at Shivakunda
(48) Nandini at Devikatata.
(49) Rukmini at Dvaravati.
(50) Radha at Vrindavana.
(51) Devaki at Mathura.
(52) Parameshvari at Patala.
(53) Sita at Chitrakuta.
(54) Vindyavasini at Vindhya.
(55) Ekavira at Sahyadri.
(56) Chandrika at Harichandra.
(57) Aroga at Vaidyanatha.
(58) Maheshvari at Mahakala.
(59) Abhaya at Ushnatirtha.
(60) Amrita at Vindhyakandara.
(61) Mandavi at Mandavya.
(62) Svaha at Maheshvarapura.
(63) Prachanda at Chhagalanda.
(64) Chandrika at Makaranda.
(65) Vararoha at Someshvara.
(66) Pushkaravati at Prabhasa.
(67) Devamata at Sarasvati.
(68) Mata at Sagara.
(69) Mahabhaga at Mahalaya.
(70) Pingaleshvari at Payoshni.
(71) Simhika at Kritashoucha.
(72) Yashaskari at Kartikeya.
(73) Lola at Utapalvarta.
(74) Subhadra at Shonasangama.
(75) Lakshimata at Siddhapura.
(76) Angana at Bharatashrama.
(77) Vishvamukhi at Jalandhara.
(78) Tara at Kishkindhyachala.
(79) Pushti at Devadaruvana.
(80) Medha at Kashmiramandala.
(81) Bhimadevi at Himachala.
(82) Pushti at Vishveshvara.
(83) Shuddhi at Kapalamochana.
(84) Sita at Mayavarohana.
(85) Dhvani at Shankhoddhara.
(86) Dhriti at Pendara.
(87) Kala at Chandrabhaga.
(88) Shivakarini at Achchhodatira.
(89) Amrita at Vena.
(90) Urvashi at Vadrivina
(91) Oushadhi at Uttarakur.
(92) Kushodaka at Kushavdvipa
(93) Manmatha at Hemakuta.
(94) Satyavadini at Mukuta.
(95) Vandaniy at Ashvattha.
(96) Nidhi at Kuberalaya.
(97) Gayatri at Vedavadana.
(98) Parvati at Shivasannidhana.
(99) Indrani at Devaloka.
(100) Sarasvati at Brahmamukha.
(101) Prabha at Suryabimba.
(102) Vaishnavi at Matrigana.
(103) Arundhati at Satismukha.
(104) Tilottama.
(105) Brahmakala.
(106) Shakti.
(The list is not really complete, since two names are missing. Moreover, the names of the tirthas in the final few names are not geographical places at all. Prabha is the name not in a place named Suryabhima, but in the reflection of the sun. Sarasvati is the name in Brahma’s mouth. There is no place named Matrigana. What is meant is that, amongst the goddesses known as the matris, Sati is known by the name Vaishnavi. A sati is a woman who is devoted to her husband. Amongst all such satis, the goddess is known as Arundhati. She is known as Tilottama amongst all women, as Brahmakala in the mind and as Shakti in the body.)
Having recited these names, Sati immolated herself. She was later reborn as Parvati or Uma, the daughter of Menaka and Himalaya. She was remarried to Shiva.
As for Daksha, he was born on earth as the son of the ten Prachetas.
The Matsya Pruana now devotes several sections to shradha (funeral) ceremonies.
Brahmadatta
There used to be a sage named Koushika. Koushika had seven sons named Svasripa, Krodhana, Himsra, Pishuna, Kavi, Vagadushta and Pitrivarti. These sons all became disciples of the sage Garga.
After Koushika died, there was a terrible drought on earth. Famine raged and people went hungry. Garga had asked his disciples to tend to his cattle and the seven brothers had taken the cattle to the forest so that they might browse on the grass that grew there.
The brothers suffered so much from hunger that they decided to slay one of the cows and eat it.
"Killing a cow would be a sin," remarked the youngest. "If we have to kill the cow, let us at least perform its funeral ceremony. Perhaps that will reduce the severity of the sin that we are committing."
The other brothers agreed to this. The funeral rites of the cow were observed. It was then killed and eaten. The brothers returned to Garga and told him. "A cow has been killed and eaten by a tiger."
Garga saw no reason to disbelieve them. But the sin remained a sin. And as a consequence of having committed a crime, the brothers were born as hunters in their next lies. But they were born as jatismaras. That is, they remembered the incidents of their earlier lives.
Since the brothers remembed what they had been in their earlier lives, they saw no reason to live as hunters. They therefore fasted until they died. They were next reborn as deer. But the deer continued to be jatismaras and fasted to death. The brothers were reborn as birds. Four of the brothers continued to be detached from material pursuits and spent their time in meditation. But the three remaining brothers were not so lucky.
The king of Panchala had once come to the forest with his retinue. The king’s name was Vibhraja. One of the birds was struck by the king’s pomp and glory and wished to be born as a king in his next life. King Vibhraja and two ministers with him and all the soldiers seemed to be following the instructions of the ministers. Accordingly, two of the birds desired to be born as ministers in their next lives.
The one who wished to be a king was born as Brahmadatta, King Vibhraja’s son. The two who desired to be born as ministers became Pundarika and Suvalaka, the sons of the two ministers whom they had seen. The remaining three brothers were not attached to material pursuits and were born as brahmanas (the first of the four classes).
Brahmadatta married Kalyani. You will never guess who Kayanti had been in her earlier life. She had been the cow whom the brothers had killed.
What was most remarkable was the fact that Brahmadatta could understand the languages of all living beings.
Brahmadatta and Kalyani were once taking a walk in their garden. Brahmadata heard two ants conversing. Since he could understand the languages of all living beings, he could follow what the ants were saying.
"Why are you angry with me?’ asked the male ant. "Why are you refusing to speak to me?"
"Go away and do not pester me," replied the female ant. "You say you love me very much. And yet, when you got some grains of sugar yesterday, you gave them to another ant and not to me. I refuse to speak to you."
"That was my mistake," said the male ant. "I thought that it was you to whom I was giving the grains of sugar. I will never make such a mistake in the future. Please pardon me and smile. I cannot bear to see you so angry."
The ants made up.
The conversation made Brahmadatta laugh. Kalyani naturally wanted to know why Brahmadatta was laughing and the king reported the entire conversation to his wife.
But Kalyani refused to believe her husband. "How can any man understand the language of ants?" she wanted to know. "You are lying. You must have been laughing at me."
Brahmadatta tried to convince his wife, but Kalyani would not listen. The king did not know what to do. But while he was sleeping, he dreamt that Vishnu appeared before him and told him to wait till the next morning. Brahmadatta’s mind would be set at rest then.
I hope you have not forgotten that four of the brothers had been born as brahmanas. They had been born as brahmanas. They had been born as the sons of a brahmana named Sudaridra and were named Dhritimana, Tattvadarshi, Vidyachanda and Tapotsuka. Since they were born as jatismaras, they remembered their earlier lives and had no desire to tied down by material pursuits. They wanted to retire to the forest and meditate.
But Sudaridra tried to restrain his sons. "How can you do that?" he asked "How can you retire to the forest to meditate? Your duty is to look after me in my old age. If you do not look after, I shall starve to death. Please do not commit that sin."
"You will not starve to death," replied his sons. "Go to King Brahmadatta and ask him for wealth. He will give you gold and villages. Tell him to remember the sage Garga, the hunters, the deer and the birds. The four sons went away to the foest. Sudarida came to meet the king. He met the king on the day following Brahmadatta’s dream. Sudaridra’s words reminded Brahmadatta of what he had been in his earlier lives. He was ashamed that he had forgotten those incidents and had become addicted to material pursuits. He decided to join his brothers in the forest. He gave Sudaridra as much wealth as the brahmana wanted and handed over the kingdom to the prince, Vishvaksena. The brothers Pundarika and Suvalaka also accompanied Brahmadatta to the forest. It was thus that Koushika’s seven sons eventually attained salvation. "There is one thing we do not understnad," said the sages. "How came Brahmadatta to understand the languages of all living beings?" "That is easily explained." Replied Lomaharshana. "King Vibraja had prayed to Vishnu that he might obtain such a son and the boon was granted." (The Brahmadatta story is interposed in such a fashion that it breaks the continutity of the recital. The tone of the story is also such that it seems to have been a later interpolation in the Matsya Purana.) The Matysa Purana now continues with a cataloguing of the major tirthas.Chandra and Budha "You forgot to tell us how Budha was born," remarked the sages. "Nor did you tell us anything about Chandra’s birth." Lomaharshana filled in the blanks. The sage Atri was Brahma’s son. Atri once performed very difficult tapasya. A tremendous amount of energy was released as a result of this meditation and the moon-god, Chandra or Soma, was born from this energy. Brahma appointed Chandra ruler over all stars, planets and herbs (oshadhi). Twenty-seven of Daksha’ daughter were married to Chandra. These were the nakshatras (stars). Chandra performed a rajasuya yajna (royal sacrifice) and the ceremony was an outstanding success. Bt all this sucess. But all this success and glory went to Chandra’s head. The preceptor of the gods was the sage Brihaspati and Brihaspati’s wife was Tara. Chandra’s eyes fell upon Tara and he forcibly abducted her. On several occasions Brihaspati asked Chandra to return Tara, but the moon-god would not listen. A terrible war then raged between the gods and demons over Tara. The gods fought on Brihaspati’s side and the demons aided Chandra. Shiva also fought on the side of the gods. As the war raged, Shiva let fly a terrible divine weapon named brahmashirsha at Chandra. Chandra countered this with another terrible divine weapon named somastra. These two weapons of destruction threatened to burn up the entire universe. Brahma decided that it was time for him to intervene. "Stop this nonsense at once," he told Chandra. "What you have done is most improper. Return Tara at once." These words ashamed Chandra and he returned Tara. But Chandra and Tara had already had a handsome son named Budha. Budha became very skilled in the handling of elephants. In fact, the knowledge of tackling and handling elephants goes back to Budha. You already know that Budha married Ila and that they had a son named Pururava. Pururava and Urvashi Pururava was a very strong king who ruled the earth well. He performed one hundred ashvamedha yajnas. The three goals of human life are dharma (righteousness), artha (wealth) and kama (that which is desired). (Usually, a fourth goal of moksha salvation) is added.) These three goals wished to see which of them Pururava revered the most. They therefore adopted human forms and came to visit Pururava. Pururava treated them with utmost respect and gave them golden seats to sit on. He offered them all sorts of offerings. But in the process, Dharma received more of the offerings than Artha and Kama. This angered Artha and Kama. "You will be destroyed," Artha cursed Pururava. "You will go mad over Urvashi," Kama cursed Pururava But Dharma blessed Pururava. "You will live for long and you will never deviate from the righteous path," he said. "Your descendants will rule for ever." Having thus cursed and blessed Pururava, Dharma, Artha and Kama disappeared. On one particular occasion, Pururava was driving his chariot through a forest. He suddenly found that a demon named Keshi was abducting an apsara (dancer of heaven). This apsara was none other than Urvashi. Pururava defeated the demon and rescued Urvashi. He restored her to Indra, the king of the gods. Indra was deligthed at this act and Indra and Pururava became friends. The sage Bharata taught mankind how to sing and dance. To celebrate Urvashi’s return, Indra asked Bharata to stage a performance. As artistes, Bharata chose three apsaras. They were Menaka, Urvashi and Rambha. Menaka and Rambha danced as they should. But Urvashiw as attracted by King Pururava and kept looking at him. The result was that Urvashi fell out of step. This angered Bharata and he cursed Urvashi that she would have to spend fifty-five years on earth. On earth, Urvashi married Pururava and they had eight sons named Ayu, Dridayau, Ashvayu, Dhanayu, Dhritamana, Vasu, Shuchividya and Shatayu. (The story of how Pururava lost Urvashi is not given in the Matsya Purana. Apart from the Mahabharata, it can be found in several Puranas.)Yayati In the lunar line there was a king named Nahusha and Nahusha’s son was Yayati. Yayati had two wives , Sharmishtha and Devayani. Sharmishtha was the daughter of Vrishaparva, the king of the danavas (demons). And Devayani’s father was Shukracharya, the preceptor of the demons. Devayani gave birth to Yadu and Turvasu and Sharmishtha gave birth to Druhya, Anu and Puru. Yayati ruled the world extremely well for many years. He performed many yajnas. But eventually he grew old. The problem was that although Yayati grew old, he was not yet tired of sensual pleasures. He still desired to savour the joys that the world had to offer. Yayati told his five sons. "Because of Shukracharya’s curse, an untimely old age has come upon me and I am not content with what I have savoured of life. I request one of you to give me his youth and accept my old age in return. When I have sated myself with worldly pleasures, I will take back my old age and return the youth." Except for Puru, the other four sons flatly refused such an exchange. They had no desire to part with their valued youth. They were thereupon cursed by their father. (Although not mentioned in the Matsya Purana., the curse was that they or their descendants would never be kings.) As for Puru, he said, "Please accept my youth and be happy. It is my duty to serve and I will gladly take upon me your old age." For a thousand years Yayati savoured the pleasures of the world with Puru’s youth. A thousand years were not than enough to satisfy Yayati. He accepted his old age and returned Puru’s youth. He blessed Puru for his obedience and announced to the word that Puru was his only true son. Puru inherited the kingdom after Yayati. His descendants were known as the Pauravas. It was in this line that King Bharata was born. It is after Bharata that the land we live in is known as Bharatavarsha. The sages interrupted Lomaharshana. "You are going too fast." They said. "What is this curse of Shukracharya’s that Yayati referred to? You have forgotten to tell us about that." "I will," replied Lomaharshana. "But first, let me tell you about Kacha and Devayani." Kacha and Devayani The gods and the demons fought with each other all the time. As you know, Brihaspati was the preceptor of the gods and Shukracharya was the preceptor of the demons. Shukracharya knew a wonderful art known as mritasanjivani. This was the knowledge of bringing back dead people to life. (The Harivamsha tells us that Shukracharya learnt this art by praying to Shiva and pleasing him. The Matsya Purana refers to this story later.) Since Shukracharya knew this art, the gods were in a terrible fix. Any demons whom the gods killed were promptly brought back to life by Shukracharya. But Brihaspati knew no such art. So any gods that the demons killed, stayed dead. The gods pondered about this problem and finally arrived at a solution. Brihaspati had a son named Kacha. The gods told Kacha. "Go and become Shukracharya’s disciple. Try to learn the art of mritasanjivani from him. Shukracharya has a beautiful daughter named Devayani. Try to curry her favour so that your task may become easier." Kacha went to Shukracharya. "Please accept me as your disciple," he said. "I am the great Brihaspati’s son. I will serve you faithfully for a thousand years." Since no mention was made of mritasanjivani. Shukracharya gladly agreed to ths proposition. Kacha lived with Shukracharya and served his guru (teacher). He became friendly with Devayani and Devayani started to fall in love with Kacha. Five hundred years passed. The demons got to know that Kacha was Brihaspati’s son. Since they hated Brihaspati, they hated Kacha as well. Kacha was in the habit of taking Shukracharya’s cattle to the forest to graze. When Kacha was alone in the forest, the demons seized their chance. They slew Kacha and fed his body to the tigers. In the evening, the cattle returned home alone. Kacha was not with them. Seeing this, Devayani told her father, "The cattle have returned home without Kacha. I am certain that someone has killed him. I am in love with Kacha and cannot survive without him. Please do something." "Do not worry," Shukracharya told Devayani. "I will bring Kacha back to life with the art of mritasanijivani." As soon as Shukracharya recited the magical mantra (incantation), Kacha appeared before them, hale and hearty. Days passed. Kacha went to the forest once more, this time to pluckflowers. The demons killed him again. But this time they burnt the dead body and mixed the ashes in a goblet of wine. They then served the wine to Shukracharya to drink. When Kacha did not return, Devayani again told her father. "I am certain that someone has killed Kacha. I cannot survive without him. Please do something. Through this powers, Shukracharya discovered what had happened. He told his daughter, "We have a real problem on our hands. Kacha is inside my stomach. I can revive Kacha by summoning him through mritasanjivani. But in the process, he will have to tear asunder my body and I shall die. Tell me, beloved daughter, which do you want ? Either Kacha or your fatehr will live." "I refuse the choice." replied Devayani. "Both you and Kacha must live. I cannot survive without either." Shukracharya then decided that there was only one way out. He addressed Kacha, who was inside his stomach, and taught him the words of the mrtasanjivani mantra. He then recited the words himself and out came Kacha. Shukracharya’s body was torn apart and the sage died. But Kacha had learnt the words of the mantra. He now recited them to bring Shukracharya back to life. Kacha thus learnt what he had set out to achieve. After spending a thousand years with Shukracharya, he prepared to return to heaven. "Where are you going?" asked Devayani. "Do you not know that I am in love with you? Please marry me." I am afraid that I cannot do that," replied Kacha. "You are my guru’s daughter. Therefore, you are my superior just as my guru is my superior. I cannot marry you. Moreover, I have spent some time inside his body. And when I came out, it was as if a son had been born from him. You are therefore my sister. How can I possibly marry you?" Thus spurned. Devayani became very angry. "You are playing with words," she said. "I curse you that although you have learnt the art of mritasanjivani, it will prove to be of no use to you." "You have needlessly cursed me," retorted Kacha. "I too curse you that no brahmana will ever marry you and that you will never get whatever it is that you wish for."Sharmishtha and Devayani As you already know, Sharmishtha was the daughter of Vrishaparva, the king of the danavas. Sharmishtha and Devayani were great friends, until Indra played some mischief. The two friends had gone to bathe in a pond and had left their clothes on the bank. Indra adopted the form of a breeze and mixed up the clothes. When Sharmishtha donned her clothes after having had her bath, she put on Devayani’s clothes by mistake. Devayani said, "How dare you wear my clothes ? My father is your father’s teacher and you are my inferior in every respect. You have no business to put on my clothes." "I am not your inferior." replied Sharmishatha. "It is you who are my inferior. My father is the king and your father thrives on my father’s generoisty." The two friends started to quarrel. Sharmishtha flung Devayani into a well and left her there, taking her to be dead. At that time, King Yayati came to the forest on a hunt. He was thirsty and looked for some water. When he found the well, he discovered Devayani inside it. He rescued Devayani. Yayati also fell in love with her, so that the two got married. Shukracharya got to know about all this and was furious at the treatment that Sharmishtha had meted out to his daughter. He threatened to leave the demons. Vrishaparva did his best to persuade Shukracharya not to leave them, but Shukracharya insisted that he would stay only if Devayani was pacified. Vrishaparva promised to give Devayani whatever it was that she wished for. "Sharmishtha has insulted me," said Devayani. "She has called me her inferior. My mind will be set at rest only if Sharmishtha serves as a servant. Vrishaparva agree to this conditon and Sharistha became Devayani’s servant, together with one thousand other demon women. After Yayati and Devayani got married. Shukracharya told Yayati, "Sharmish is Devayani’s servant and you are married to Devayani. Under no circumstances marry Sharmishtha, otherwise I am going to curse. In due course, Devayani gave birth to Yadu and Turvasu. Sharmishtha had secretly married Yayati and she too gave birth to Druhya, Anu and Puru. "How came you to have sons? Asked Devayani. "Who is your husband? "My husband is a brahmana," replied Sharmishtha. "I do not know his name." But when Devayani asked Druhya, Anu and Puru about their father, the truth came out. They told her that they were King Yayati’s sons. "You have insulted me," Devayani told Yayati. "Will remain your wife no longer. You have married my servant." Shukracharya was also furious. Yayati had gone against his wishes and had married Sharmishtha. Shukracharya cursed Yayati that old age would set upon the king, although he was still in the prime of youth. "Please do not curse me," said Yayati. "I am married to your daughter. I wish to live with her as her husband. Do you wish your son-in-law to be an old servant?" "My curse cannot be lifted," replied Shukracharya. "But I will try and mitigate the effects. I grant you the power that you can pass on this old age to whomsoever you wish." It was this old age that Puru accepted. The Matsya Purana now describes the descendants of Yadu, Turvasu, Druhya, Anu and Puru.Mritasanjivani "But what about mritasanyjivani?" asked the sages. "You haven’t told us how Shukracharya came to acquire this wonderful knowledge." Lomaharshana told them the following story. The gods and the demons fought all the time and the demons were sometimes worsted in these encounters. Shukracharya consoled the demons. "Do not worry," he said. "I will try and acquire powers that will make the demons invincible. I am going off to pray. While I am gone, do not fight with the gods. Give up arms and lead the lives of hermits. Wait till my return." Shukracharya’s father was the sage Brhrigu. The demons were instructed to wait in Bhrigu’s hermitage for Shukracharya’s return. The preceptor of the demons began to pray to Shiva. When Shiva appeared, Shukracharya told him that he wished to be taught a mantra that would make the demons invincible. "I will grant your request," said Shiva. "But you will have to observed a difficult vrata (religious rite). For a thousand years you will have to meditate. And you will have to live only on smoke." Shukracharya agreed to observe the vrata. Meanwhile, the gods got to know what Shukracharya was up to. They realized that, once Shukracharya returned, they would be in no position to tackle the demons. The best thing to do was to attack the demons immediately, when they had given up arms and were living as hermits. The demons tried to tell the gods that this was not fair. They should not be attacked when they had forsaken arms. But the gods would not listen. They started to kill the demons. The demons fled to Shukracharya’s mother, Bhrigu’s wife, for protecion. "Do not despair," she assured the demons. "I will protect you." When the gods attacked, the lady used her powers to make Indra completely immobile. Indra could not move at all. He stood there like a statue. This strange sight unverved the gods so much that they started to run away. Vishnu came to help Indra. He told Indra to enter his body, so that Vishnu might be able to save him. "I will burn both of you up through my powers," said Shukracharya’s mother. "What are you waiting for?" Indra asked Vishnu. "Can"t you see that this woman will destroy us both? Kill her at once." Vishnu summoned up his sudarshana chakra and with this, he neatly severed the lady’s head. The sage Bhrigu was not present at that time. When he returned and found out what had happened, he was greatly angered. Vishnu had committed the crime of killing a woman. Bhrigu therefore cursed Vishnu that he would have to be born several times on earth. These are Vishnu’s avataras (incarnations). As for his own wife, Bhrigu resurrected her through his powers. Indra had a daughter named Jayanti. Having failed in his attempt to kill the demons, Indra reasoned that he ought to try and disturb Shukracharya’s meditation. He therefore sent Jayanti to the place where Shukracharya was praying. Her instructions were to try and distract the sage. Jayanti served Shukracharya faithfully throughout the appointed period of a thousand years. When the vrata was over, Shiva appeared before Shukracharva and taught him the art of mritasanjivani. It was then that Shukracharya noticed Jayanti. "Who are you?" he asked. "And why have you been serving me thus? I am exceedingly pleased with what you have done. Tell me what I can do for you." "If you wish to grant me a boon, marry me and live as my husband for ten years," replied Jayanti. Shukracharya was lured away by Jayanti. Indra was bent upon ensuring the destruction of the demons and he now hit upon a plan. He asked Brihaspati to adopt Shukracharya’s form and go to the demons. The demons were expecting their guru backafter the thousand years were over and took Brihaspati to be Shukracharya. They honoured him and served him faithfully. When the ten years with Jayanti were over, Shukracharya returned and discovered Brihaspati among the demons. "Who is this upstart?’ he demanded to know. "Give him up and seek refuge with me. I am the real Shukracharya." "Not at all," replied Brihaspati. "I am the real Shukracharya." The demons were bemused. Brihaspati and Shukracharya were as alike as two peas in a pod; there was no way of telling the apart. They finally reasoned that the person who had been living with them for the last ten years must be their real guru. They therefore accepted Brihaspati and shooed Shukracharya away. Shukracharya cursed the demons that they were bound to be destroyed. As soon as Shukracharya cursed the demons, Brihaspati adopted his own form. The demons realized that they had been tricked, but the harm had been done.The Puranas Lomaharshana now gave the sages a list of the eighteen mahapuranas. In the beginning, there was only one Purana. The sage Vedavyasa divided this original Purana into eighteen mahapuranas. The mahapuranas have four lakh shlokas all together and their names are as follows. (i) The Brahma Purana: This was originally recited by Brahma to the sage Marichi and has thirteen thousand shlokas. This text should be donated on a full moon night (purnima) in the month of Vaishakha. Such a donation brings undying punya. (ii) The Padma Purana: This has fifty-five thousand shlokas and should be donated in the month of Jyaishtha. (iii) The Vishnu Purana: This was first recited by the sage Parashara and has twenty-three thousand shlokas. It is auspicious to donate this text in the month of Ashada. (iv) The Vayu Purana: This has twenty-four thousand shlokas and was first recited by the wind-god Vayu. It should be donated in the month of Shravana. (v) The Bhagavata Purana: This has eighteen thousand shlokas and should be donated in the month of Bhadra, on the night of the full moon. (vi) The Narada Purana: this was first recited by the sage Narada and has twenty-five thousand shokas. It should be donated on the night of the new moon (amavasya) in the month of Ashvina. (vii) The Markandeya Purana: This has nine thousand shlokas. A person desirous of obtaining punya should donate this text in month of Margashirsa. (viii) The Agni Purana: This was first recited by the fire-god Agni to the sage Vashishtha. It has sixteen thousand shlokas and should be donated in the month of Margashirsha. (ix) The Bhavishya Purana: Brahma himself was the first reciter of this Purana and it has fourteen thousand and five hundred shlokas. It is primarily concerned with what is due to happen in the future. The text should be donated on the occasion of purnima, in the month of Pousha. (x) The Brahmavaivarta Purana: This was first recited by Savarni Manu to the sage Narada. It has eighteen thousand shlokas and should be donated on purnima in the month of Magha. (xi) The Linga Purana: Brahma recited this first and it has eleven thousand sholkas. Punya is acquired if this text is donated in the month of Falguna. (xii) The Varaha Purana: The great Vishnu first recited this to the earth. It has twenty-four thousand shlokas and is to be donated in the month of Chaitra. (xiii) The Skanda Purana: This was composed by the god Skanda or Kartikeya. It has eighty-one thousand shlokas and one desirous of punya donates the text in the month of Chaitra. (xiv) The Vamana Purana: Brahma was the first person to recite this. It has ten thousand shlokas and the text should be donated in early autumn (sharat). (xv) The Kurma Purana: Vishnu recited this in his form of a turtle. It has eighteen thousand shlokas and should be donated at the time of the equinoxes. (xvi) The Matsya Purana: Vishnu recited this in his form of a fish to Manu. It has fourteen thousand shlokas and should be donated at the time of the equinoxes. (xvii) The Garuda Purana: Krishna was the first person to recite this and it has eighteen thousand shlokas. (When this text is to be donated is not stated.) (xviii) The Brahmanda Purana: Brahma recited this and it has twelve thousand and two hundred shlokas. (The time of donation is again not indicated.) But these Puranas, as stated, are merely for human consumption. Much longer versions are read by the gods. The total number of shlokas in the Puranas that the gods read is one hundred crores. The Matsya Purana now enumerates the details of various vratas. It continues with a description of the glories of the sacred city of Prayaga (Allahabad), located at the confluence of the holy rivers Ganga and Yamuna. Geographical and astronomical details are also given. But these we will skip, as they are given better in the other Puranas.Tipura There was a danava named Maya. Just as Vishvakarma was the architect of the gods, Maya was the architect of the demons. When the demons were defeated by the gods, Maya started to perfrom very difficult tapasya so that the gods might be defeated. Maya’s meditation inspired two other demons to also meditate. Their names were Vidyunmali and Taraka. The meditation was so difficult that the world marvelled at the sight of what the demons were doing. Finally, Brahma was pleased at all this effort and appeared before the demons. " I am pleased with what you have done," said Brahma. "What boon do you want?" "We have been defeated by the gods," replied Maya. "We wish to build a fort that the gods will not be able to destroy. The fort will be named Tripura and we will live in it and become immortal." "Immortality is a boon that cannot be granted." Said Brahma. "If you want, set fairly difficult conditions for your deaths." "Very well then," replied Maya. "We will be killed only if Shiva himself destroys Tripura with a single arrow. Let that be the appoined method of our deaths." This boon Brahma granted and Maya began the task of constructing the fort. In fact, he built three (tri) fortresses (pura). One was made of iron, the second of silver and the third of gold. Normally, the fortresses were distinct. But once every thousand years, when the nakshatra Pushya was in the sky, the three cities came together in the sky and were called Tripura. Each of the fortresses was stocked with diverse weapons as protections against raids by the gods. Taraka lived in the fort made of iron, Vidyunmali in the one make o f silver, and Maya himself lived in the one that was made of gold. The other demons got to know that three invincible forts had been built. They came and populated the three cities. But the demons were not evil at all. They observed all sorts of religious rites. In particular, they were devoted to Shiva and prayed to him all the time. They did not want Shiva to be angry witht them. It was, after all, Shiva alone who could be the instrument for their destruction. But eventually, the demons became intoxicated with their own power and came upon evil ways. They warred upon other living beings and started to oppress the universe. Maya did try to persuade them to mend their ways, but the demons would not listen to Maya’s good advice. All the living beings in the universe went to Brahma to complain. "Please save us from this oppression," They said, "It is because of your boon that the demons have become so powerful. "I cannot help you," replied Brahma. "The boon is such that Shiva alone can destroy Tripura. Let us all pray to Shiva." The gods, the sages and the humans started to pray to Shiva. Pleased with these prayers, Shiva promised to destroy Tripura. A special chariot was built for Shiva to ride in. Brahma himself agreed to be the charioteer. The army of the gods got ready to help Shiva in his war against Tripura. A terrible war raged between the gods and the demons. Nandi is one of Shiva’s companions. Nandi fought with Vidyunmali and slew the demon after a fierce battle. But Maya knew all sorts of magical tricks. He was particularly well-versed in the use of herbs. Maya gave Vidyunmali a bath in the juice of magical herbs and Vidyunmali immediately revived. This act greatly boosted the demons’ morale and they began to fight with renewed vigour. Any demons,who were killed, were instantly revived by Maya. But when Shiva himself entered the fray, the demons were put to flight. Even the herbs that resurrected dead demons proved to be of no avail. Nandi killed Tarakasura after a fierce duel. The demons were disheartened, but Maya reassured them. "Don’t forget the boon," he said, "There are only some special conditions under which Tripura can be destroyed. Otherwise it is indestructible. Pushya nakshatra is in the sky now and soon the three cities will come together as one. The only person who can destroy it then is Shiva. And he must do it with a single arrow. All we have to do is ensure that Shiva cannot shoot the arrow and we are safe." But this was easier said than done. It was no mean task to repel Shiva and his cohorts. Nandi killed Vidyunmali a second time. As soon as the three cities came together, Shiva shot a flaming arrow which completely burnt up Tripura and all the demons who were within. The only one who was saved was Maya. He did not die because he was extremely devoted to Shiva. Ever since that day, Maya has lived under the water. (This account contradicts the usual account of Tripura, as given in the Mahaharata, or in the other Puranas. As per the usual account, there was a demon named Tarkasura who was killed by Skanda. Tarakasura had three sons named Tarakaksha, Kamalaksha and Vidyunmali. It was these three sons who pleased Brahma through their meditation and obtained the boon of Tripura. Maya, the architect of the demons, merely constructed the three cities. He had no further role to play.)The Measurement of Time The smallest unit of time is a nimesha; this is the amount of time it takes to blink. Fifteen nimeshas make one kashtha and thirty kashthas are one kala. Thirty kalas one muhurta and there are thirty muhurtas in one divaratra (one day). Fifteen muhurtas constitute the day and fifteen muhurtas make up the night. One month for humans is one day for the ancestors (pitri). Shuklapaksha is the lunar fortnight during which the moon waxes and krishnapaksha is the lunar fortnight during which the moon wanes. Shuklapaksha corresponds to night for the ancestors and krishnapaksha corresponds to day. Thus, thirty human months are merely one month for the ancestors. Three hundred and sixty human months are one year for the ancesotrs. One human year is one divaratara for the gods. The human year is divided into two ayanas, each consisting of six months. These are known as uttarayana and dakshinayana. Uttarayana is day for the gods and dakshinayana is night. Thirty human years are one month for the gods and three hundred and sixty human years are one year for the gods. Time is divided into four yugas (eras). These are known as satya yuga or krita yuga, treta yuga, dvapara yuga and kali yuga. The lengths of these yugas are defined in terms of years of the gods. Satya yuga has four thousand years of the gods, treta yuga three thousand, dvapara yuga two thousand and kali yuga one thousand. A cycle of satya yuga, treta yuga, dvapara yuga and kali yuga is known as a mahayuga. Thus, a mahayuga would seem to consist of ten thousand years of the gods. But this is not quite correct. In between any two yugas are intervening periods, known as sandhyamshas. For example, the sandhyamsha for satya yuga is four hundred years, for teta yuga three hundred years, for dvapara yuga two hundred years and for kali yuga one hundred years. Once one adds the sandhyamshas, a mahayuga adds up to twelve thousand years of the gods. A little over seventy-one yugas constitute one manvantara. Fourteen such manvantaras are one kalpa. A kalpa is merely one day for Brahma. At the end of Brahma’s day, the universe is destroyed. It is then created afresh when a new day dawns for Brahma.The Characteristics of the Yugas As one progressively moves down the scale from satya yuga to kali yuga, the power of righteous diminishes and evil starts to triumph. In treta yuga people were righteous. The system of varnashrama dharma goes back to teta yuga. This is typified in the principle of four varnas (classes) and four ashramas (stages of life). The four varnas are brhamanas, kshatriyas, vaishyas and shudreas. Each class has its proper place, each its assigned occupations as determined by the principles of division of labour. The four ashramas are brhamacharya (celibate studenthood). Garhasthya (householder stage), vanaprastha (forest-dwelling stage and sannyasa (hermithood). Everyone followed the tenets of varnashrama aharma in treta yuga. Individuals were equally handsome and equally wealthy. Poverty and disease were unknown. The weather was clement and, initialy, there was no need to build houses. Cities and villages were not known. People lived freely in the mountains and on the shores of the oceans. But as people became evil, the weather turned inclement. Houses had to built so the people might be protected from the heat and the cold. Cities and villages were planned and constructed. Evil became even more prevalent in dvapara yuga. In some cases, individuals began to practise that which was against the dictates of varnashrama dharma. To bring men back to the righteous path, the knowledge of the sacred Vedas had to be disseminated amongst humans. To this end, the great Vedavyasa divided the Vedas into four. Various other shastras (sacred texts) were also composed in dvapara yuga. These include ayurveda (medicine), jyotisha (astronomy) and arthashastra (economics). Hatred, jealousy, warfare and other evils first originated in dvapara yuga. Individuals did not stick to their own classes while marrying, and cross-breeds started to be born. But some remnants of righteousness could still be found, so that average life expectancies amounted to two thousand years. Kali yuga is the worst of the four eras. Theft, hatred, falsehood, fraudulence and egotism become the norm. As a natural corollary to such evils, drought and famine recur again and again. Event the brahmans are led astray. They do not study the Vedas, nor do they perform yajnas. The brahmanas degenerate so much that they mix with shudras. As for the shudras, they become kings. Can anything more ridiculous be imagined? Shudras even start to study the Vedas. Evil always has its effect. Disease becomes rampant and life expectancies go down.Vajranaga No doubt you remember the Maruts. Indra had killed many of Diti’s children, the daityas. Diti had wished to obtain a son who would kill Indra. But because she had not been able to adhere to the stipulated religious rites, the sons who had been born had become friends and companions of Indra. But Indra continued to attack and kill the demons. Diti therefore prayed to her husband Kashyapa yet again that she might have a son who would defeat Indra. "Your wish will be granted," said Kashyapa. "But you will have to meditate hard for ten thousand years. Indra’s weapon is the vajra and the son who will be born will have a body (anga) that is as tough as the vajra will be able to do him no harm. Diti meditated for ten thousand years and in due course, gave birth to this powerful son. Vajranga was invincible. When Vajranga grew up, Didti told her son, "Indra has killed many of my sons. I am thirsting for revenge. Go and kill Indra." Vajranga set for heaven. He defeated Indra very easily and tied him up. He then brought Indra home to his mother and prepared to kill the king of the gods. Indra’s death would have been a great calamity and Brahma and Kashyapa rushed there. "Vajranga," they said. "Please do not kill Indra. Let him go. If someone who deserves respect is insulted, that is like death for him. Indra has been defeated by you. He has therefore been insulted and is as good as dead. There is no need to physically kill him. Moreover, the very fact that you are letting Indra go at our request will be known to all. Even if he lives, everyone is going to regard him as dead. Listen to our request and let him go." "I am not averse to that suggestion at all," replied Vajranga. "I have no intention of killing Indra. I was merely obeying my mother’s instructions. How can I refuse two such revered individuals like you? One of you is the creator of the whole universe and the other one is my own father. I will let Indra go. But please grant me a boon. Grant me the boon that I may be able to perform a lot of tapasya." This boon was readily granted. In addition, Brahma created a beautiful woman named Varangi and married her off to Vajranga. Vajranga went to the forest to meditate. For a thousand years, he stood with his arms raised up towards the sky. And in this posture, he meditated. He then stood on his head for a thousand years more and meditated. As a final part of the tapasya, he wished to meditate under the water for a thousand years more. When Vajranga entered the water, his wife Varangi patiently waited for her husband to return. And all the while, she too meditated. But Indra was not going to let sleeping dogs lie. He adopted the form of a monkey and uprooted all the trees in Varangi’s hermitage. He next adopted the form of a sheep and ate up all the grass that was there. As a snake, he tried to bite the lady. Finally, he adopted the form of a cloud and drenched the hermitage in torrents of rain. Since Varangi was meditating, she was in no position to retaliate or protect herself. She had to bear all these depredations. When the thousand years were over, Vajranga returned. He was shocked to learn of the tortures that his wife had been subjected to by Indra. He began to meditae again. This time, he wished for a son who would kill Indra. Brahma appeared and granted Vajranga the desired boon. "You will have a son who will be the scourge of the gods," said Brahma. "He will be called Taraka." For a thousand years Varangi bore the baby in her womb. When Taraka was born, the earth trembled and tidal waves were created in the ocean. Fierce storms started to rage. Wild animals rejoiced and the sages shuddered. In due course, Taraka was crowned the king of the demons.Taraka’s Tapasya Tarka was hell bent upon defeating the gods. But he realize that, prior to waging war on the gods, he would have to become powerful. Such powers could not be attained through tapasya. Taraka went to the Pariparta mountains and selected a cave there for his meditation. For some days Taraka ate nothing, for some more days he survived only on water, and on other days he ate only leaves, Every day he sliced off some flesh from his body and offered it to the fire as a token of his devotion. All this hardship pleased Brahma and he appeared before Taraka. "Enough is enough," said Brahma. "I am pleased at your devotion. What boon can I grant you?" "I want to fight with the gods," replied Taraka. "The gods have been giving the demons a hard time and I intended to reverse the tide. Please grant me the boon that I may be invincible and immortal." "Immortality is not a boon that can be granted to any living being." Said Brahma. "All living beings must die. But if you want, set fairly difficult conditions for your death." "In that case, please grant me the boon that I can only be killed by a seven year old child," requested Taraka. Brahma gladly granted this boon.The War Between the Gods and the Demons Fortified with Brahma’s boon, Taraka started to rule the demons. After some years had passed and after Taraka had raised a strong army, he decided to attack heaven. A huge army of demons was accordingly raised. There were thousands of elephants, horses and chariots in the army. Apart from Taraka, the major generals in the army were Jambha, Kujambha, Mahisha, Kunjara, Megha, Kalanemi, Nimi, Mathana, Jambhaka and Shumbha, Diverse were the weapons that the demons armed themselves with. The gods also prepared themselves for the war, having first appointed Yama as their general. Yama rode into battle on a bufflao. Indra had his chariot, driven by his charioteer Matali. The fire-god Agni rode on a goat and Varuna, the lord of the oceans, rode a snake. Amongst the other gods who were in the army were Chandra, Surya and Kubera, the god of prosperity and wealth. The war was terrible to behold. The trumpeting of elephants, the neighing of horses and the beating of drums made a terrible racket Above all this there was the noise of weapons clanging and bows twanging. Chariots fought with Chariots, elephants with elephants, horses with horses and foot-soldiers with foot-soldiers. The sky was thick with spears, maces, axes, swords, tridents, clubs and arrows flying around. Dead bodies littered the battlefield and rivers of blood began to flow. Yama fought a fierce duel with a demon named Grasana and Kubera fought with Jambha. Kujambha also fought with Kubera and put Kubera to flight. Kalanemi fought with both Chandra and Surya. The two Ashvinis received a sound thrashing at Kalanemi’s hands. The news that the gods were being slaughtered reached Vishnu and Vishnu joined the fight. The demons immediately attacked Vishnu, but were no match for him. One of Vishnu’s maces knocked Kalanemi unconscious. Vishnu’s cakra sliced off Grasana’s head. Jambha did manage to knock Vishnu unconscious with a club. But Indra slew Jambha with a divine weapon. The trouble however was with Taraka. When he came to fight, the gods had no option but to flee. Those who did not, were captured and imprisoned. The demon won a resounding victory. Brahma’s Advice Those of the gods who had survived the battle and were still free started to pray to Brahma. "What can I do for you?" asked Brahma. Why are all of you looking so despondent?" "You are the one who is responsible for our misfortune," replied the gods. "You have granted Taraka a boon that has made him virtally invincible. Armed with this boon, he is oppressing the universe and has soundly thrashed us. What are we to do now?" "There is no cause for such despondency," said Brahma. "Taraka is not immortal. He will be slain by a seven year old child. Unfortunately that child has not yet been born. He will be the son of Shiva. The problem is that Shiva is unmarried. He was earlier married to Sati, but Sati immolated herself at the time of a yajna. She has now been reborn as Parvati. The task at hand is to get Shiva and Parvati married. Their son will kill Taraka." It was necessary to make Shiva fall in love with Parvati. Madana, the god of love, was sent by Indra to Shiva’s hermitage so that this might be achieved. But because this disturbed Shiva’s meditation, Shiva burnt Madana up. Meanwhile, Parvati had begun to perform tapasya so that she might have Shiva for a husband. For one hundred years more, she ate only one leaf a day. And for the final hundred years, she meditated fasting. The seven great sages went and told Shiva about Parvati’s tapasya and Shiva agreed to marry Parvati. The marriage took place amidst a great deal of fanfare. All the rivers and the mountains came to attend the ceremony. So did the sages, the gods, the gandharvas, the apsaras and the yakshas. Brahma himself acted as the priest for the marriage ceremony.Kali Becomes Gouri On one particular occasion, Shiva addressed Parvati as "Kali." The word kali means dark and Parvati thought that Shiva referring to her dark complexion. She did not realize that Shiva was merely trying to tease her a bit. Greatly incensed at the imagined slight, Parvarti decided that she would meditate so that she might become fair. She wore clothing made of barks of trees and performed tapasya. In the summer she prayed inside a raging fire and in the winter she prayed under the water. Sometimes, she ate only roots and fruits. At other times, she fasted. Prior to leaving for her tapasaya, Parvati had instructed Nandi that he was to stand guard at Shiva’s door and permit no other woman to enter. There was a demon named Adi. This fellow had performed a lot of tapasya and had manage to please Brahma. When Brahma agreed to grant him a boon. Adi asked for the boon of immortality. Brahma naturally refused this boon. He however granted Adi the boon that the demon would die only when he changd his form twice, not otherwise. Adi happened to come to Shiva and Parvati’s house and discovered Nandi standing guard at the door. Wondering what there was to be guarded, he adopted the form of a snake and slithered in. Nandi did not notice the snake, but this was Adi’s first transformation. Inside the house, Adi encountered Shiva and thought that he would play a trick on Shiva. He adopted Parvati’s form. This was his second transformation. In the form of Parvati, Adi went up to Shiva and greeted him. Initially, Shiva did not realize that this was not Parvati. He greeted the demon and said, "Darling, I am delighted tht you have returned. I can see that your rage has cooled down." But in a little while Shiva realized that this was not Parvati. He slew the demon. Meanwhile, Parvati was continuing with her tapsaya and pleased Brahma with her prayers. Brahma granted her the boon that she would become fair. Since the word gouri means fair, Parvati was thereafter known as Gouri. A goddess named Koushiki emerged out of Parvati’s cells, thus named because the word kosha means cell. The darkness of Parvti’s complexion entered Koushiki’s body. Brahma requested the goddess Koushiki to go and live in the Vindhya mountains. She is therefore also known as Vindhyavasini. (According to the Markandeya Purana, Koushiki emerged from Parvati’s cells when Parvati was engaged in fighting the demons Shumbha and Nishumbha.)Kartikeya and Taraka Kartikeya or Skanda was born after some days. The boys shone with the radiance of a thousand suns and had six (shada) faces (anana). He was therefore also known as Shadanana. (Some other Puranas like the Brahmavaivarata Purana state that Skanda got lost when he was small and was brought up by the Krittikas. That is how he acquired the name of Kartikeya. The Krittikas were goddesses, also identified as stars (the Pleiades).) The gods armed Kartikeya with diverse weapons and appointed him their general. They requested him to kill the demon Taraka and arrangements were made for the battle. When Taraka saw Kartikeya he said, "What is a boy like you doing in a battlefield? Go and play with a ball instead." A battlefield is not the place for idle talk," replied Kartikeya. "Show me your prowess instead." At these words, Taraka flung a club at Kartikeya. But Kartikeya easily repelled the club with a vajra. The demon next hurled an axe, but Kartikeya effortless caught the axe in his hand. He then struck the demon with a club of his own. This angered Taraka so much that the demon showered all sorts of weapons on Kartikeya. But the boy repelled all of these and started to kill demons with his own weapons. Many demons fled in dismay. As for Taraka himself, Kartikeya’s spear pierced him in the chest and killed him. Thus it was that Brahma’s boon became ture.Hiranyakashipu Diti had a son named Hiranyakashipu. This demon meditated for eleven thousand years under the water. Throught this period, he did not eat or talk at all. These meditations pleased Brahma and Brahma offered to grant Hiranyakasipu a boon. "What boon do you wish for?" he asked. "If you are pleased, grant me the following boon," replied the demon. "I will not be killed by gods, demons, gandharvas, yakshas, rakshasas or snakes. I will not be killed by humans or ghosts. The sages will not be able to curse me. I will not killed by a weapon, a mountain or a tree. I will not be killed during the day or at night. I will not be killed by something that is dry or by something that is wet." This rather strange boon Brahma granted. But the sages, the gods, the gandarvas and the snakes went and complained to Brahma. "What have you done?" they asked. "This demon is now going to oppress the entire universe." "Don’t worry," replied Brahma. "When the time comes, Vishnu himself will kill Hiranyakashipu." But true to expectations, the demon started to oppress the world. He destroyed the hermitages of the sages and drove the gods out of heaven. All yajnas were stopped. The gods and the sages started praying to Vishnu. Stirred by these prayers, Vishnu adopted the form of a strange being who was half-man and half-lion. Since nara means man and simha means lion, this being was called Narasimha. Narasimha went on a visit to Hiranyakashipu’s court. Hiranyakashipu had a son named Prahlada and at the sight of Narasimha. Prahlada exclaimed. "I have a strong suspicion that this being is none other than Vishnu and that we demons will suffer at his hands." Hiranyakashipu asked his soldiers to capture the creature. Or, if that proved to be impossible, to kill it. But the soldiers could do no such thing; Narasimha killed them all. Hiranyakasipu then himself hurled all sorts of weapons at Narasimha. But great was his bewilderment at finding that all these weapons could do the strange creature no harm. Any weapons could do the strange creature no harm. Any weapon that was hurled was simply swallowed up by Narasimha. The rocks that were flung at him could not even reach him. Narasimha grasped Hiranyakashipu and placed him across his thighs. He then tore apart the demon’s chest with his claws. Thus, Hiranyakashipu was not killed by a weapon, a mountain or a tree, or by something that was either wet or dry. Vishnu in his Narasimha form was not a god, a demon, a gandharva, a yaksha, a rakshasa, a snake, a human or a ghost. Since the slaying took place in the evening, it was neither night nor day. All the conditions of Brahma’s boon were met. The entire world rejoiced at the demon-king’s death. (A story about Prahlada recurs in several Puranas such as the Vishnu Purana, but is missing in the Matysa Purana. According to this story, Prahlada was devoted to Vishnu and Hiranyakashipu tried several times to kill Prahlada. Narasimha appeared in the course of one of these attempts. After killing Hiranyakashipu, Vishnu crowned Prahalda the king of the demons.) The Matysa Purana now describes the glories of several tirthas, including the sacred city of Varanasi or Kashi. It also lists the lineages of various famous sages like Bhrigu, Angira, Atri, Vishvamitra, Kashyapa, Vashishtha, Parashara and Agastya.Savitri There used to be a king named Ashvapati who ruled in the kingdom of Madra. Ashvapati had no sons. He therefore began to pray to the goddess Savitri so that he might have a son. He performed thousands and thousands of yajnas. Eventually the goddess appeared before the king and said, "You will not have a son. But I am going to grant you a daughter.’ The daughter was named Malati. But since she was born as a result of a boon received from the goddess Savitri, she was more popularly known as Savitri. When Savitri grew up, she was married to Satyavana, the son of King Dyumatsena. The sage Narada once came to visit them and told them. "Satyavana is going to die within a year." Hearing this, Savitri and Satyavana went off to the forest to prepare themselves for the impending death. When only four days of the appointed life span were left, Savitri observed a religious rite that has now become famous savitri rata. Amongst other things, this involved fasting for a period of three days On the fourth and final day, Satyavana went to collect fodder, roots and fruits in the dense part of the forest and Savitri also accompanied her husband. When they were tired, Savitri sat down beside a pond to rest. Satyavana continued to collect fodder and firewood near the pond. While he was thus engaged, he started to suffer from a splitting headache. "Savitri," he said, "I cannot bear this pain any longer. Let me rest for a while with my head in your lap." While Satyavana was resting with his head on Savitri’s lap, Yama arrived to claim Satyavana. Yama’s complexion was dark and he was dressed entirely in yellow. His crown was golden. Armlets graced his arms and necklaces hung around his neck. In each human body there is an entity that is only the size of a finger in length. This is the part of the body that is claimed by Yama and taken to his abode. When this is done, only the dead body is left. Yama tied up Satyavana’s minute body in a noose and prepared to take it to his abode. But when Yama left, Savitri followd him. "Where do you think you are going?" asked yama. "I am following my husband," replied Savitri. "There is no greater duty for a wife than serving her husband. Since my husband is leaving, I have to leave with him." "I am pleased at your devotion," said Yama. "Ask for a boon and I shall grant it to you. The only thing that you cannot ask for is that Satyavana be brought back to life." "My father-in-law has become blind," replied Saviti. "He can therefore no longer be the king. Please grant me the boon that his eyesight is restored so that he can become the king again." "I grant you that." Said Yama. "Now please return. You will unnecessarily get tired if you follow me." "How I can get tired if I follow you?" asked Savitri. "You are the chief of all the gods. Is it possible to get tired if one follows you?" "That pleases me even more," said Yama. "Ask for another boon. But under no circumstances are you allowed to ask that Satyavana be brought back to life." "My father has no sons," replied Savitri. "Please grant me the boon that he may have a hundred sons." "I grant you that," said Yama. "Now return. Go and perform your husband’s funeral rites. Serve your parents and parents-in-law well. You are unnecessarily tiring yourself by following me around." "I thank you for your advice." Replied Savitri. "But I have already told you that I cannot possibly get tired . You are the lord of dharma, the lord of righteousness. Can one possibly tire oneself by following such a person?" "Your devotion is truly amazing," "Ask for another boon. But do not ask for Satyavana’s life." "Please grant me the boon that Satyavana and I may have a hundred sons," requested Savitri. Yama granted the boon without thinking and Savitri then pointed out that what Yama had agreed to would be impossible if Satyavana died. Yama had no option but to restore Satyavana to life. Yama blessed Savitri and went away. In due course, Satyavana and Savitri had a hundred sons named that Malvas. Savitri is a model for all devoted wives to follow. (This account of the Savitri story is basically a rehash of the story given in the Mahabharata.) The Matsya Purana follows this up with a recital of the duties of kings and a cataloguing of various omens. There is also a section on the interpretation of dreams.Vali There was a demon named Vali who was descended from Hiranyakashipu. Extemely strong, he defeated the gods and drove them out of heaven. The mother of all the gods was Aditi and Aditi was despondent that her sons should suffer so at the hands of demons. She therefore began to pray to Vishnu so that she might have a powerful son who would provide a fitting reply tot he demons, particularily to Vali. For a thousand years, Aditi meditated. Vishnu was pleased at these prayers and appeared before Aditi. "What boon do you wish for?" he asked. "The demons are oppressing my children," replied Aditi. "Please grant me a son who will defeat the demons." "Do not despair," said Vishnu. "I myself will be born as your son. I will take care of the demons." You will remember that Aditi’s husband was the sage Kashyapa. Kashyapa and Aditi accordingly had a son. This son was a dwarf (vamana). Vali happened to organize a yajna and the dwarf came to attend the ceremony. On the occasion of the yajna. Vali had decided that he would not refuse anyone what he asked for. Shukracharya was the preceptor of the demons and naturally, he was Vali’ guru as well. Shukracharya saw through the trickery that was involved and realized that the dwarf was none other than Vishnu. He tried to put Vali on his guard and warned Vali that he should not grant what the dwarf asked for. But Vali would not listen. "Vishnu is the lord of everything." He said. "I am indeed fortunate if Vishnu has come to grace my ceremony in the disguise of a dwarf. How can I refuse what he asks for?" Vali welcomed the dwarf with offerings. "What is your desire?" he asked. "I am duty bound to give you what you ask for." "I desire nothing much," replied the dwarf. "I do not want gold or riches or elephants or horses. All that I ask for is as much of land as can be covered in three of my footsteps." "Granted," said Vail. No sooner were the words uttered that he dwarf assumed a gigantic form. His head rose way up into the sky. With each one of his footsteps, Vishnu covered one of the three worlds. Thus Vali ended up by donating all of the three worlds to Vishnu and there was nowhere for the demons to live in. But Vishnu was pleased at Vali’s generosity. He therefore decreed that, henceforth, the demons would live in the underworld. As for heaven, it was returned to Indra. This was the story of Vishnu’s dwarf incarnation.The Boar Incarnation At the end of the last kalpa, there was a general destruction and the universe was flooded with water. Vishnu alone slept on this water in his form of Narayana. When it was time for creation to begin, Brahma appeared inside an egg. All the worlds that would be there in the universe and all the beings who would populate these worlds were inside the egg. But before creation could start, the earth had to be created so that living beings might have a place to live in. When the earth was first created, it was full of mountain ranges and these mountains were exceedingly heavy. The upshot of this was that the earth could not bear the weight of these mountains and started to get immersed in the water. She went all the way down to the underworld. The earth started to pray to Vishnu so that she might be saved. Vishnu adopted the form of a gigantic boar (varaha). He entered the water and raised the earth up on his tusks. He laid her to rest on the water, having first levelled out the mountains. This was the story of Vishnu’s boar incarnation. (This is an extemely unsatisfactory rendering. Usually, the story of the boar incarnation is linked to the story of the demon Hiranyaksha. Hiranyaksha was Hiranyakashipu’s brother. He abducted the earth to the underworld and also stole the Vedas. Vishnu killed Hiranyaksha in his form of a boar and rescued the earth and the Vedas. The Hiranyaksha story is found in several Puranas, such as the Vishnu Purana.) The Churning of the Ocean The gods and the demons always fought with one another. In the process, many demons and gods were killed. This was no problem for the demons. Their teacher, Shukracharya, knew the art of mritasanjivani and immediately brought the dead demons back to life. But the gods who were killed stayed dead. The gods went to Brahma for his advice. "Having a temporaty truce with the demons," said Brahma. "Unite with them and churn the ocean. This churning will make you immortal and you will have no reason to fear the demons." The gods went to meet Vali, the king of the demons, with the proposal and Vali agreed to the temporary truce. Preparations were made for the churning of the ocean. Mount Mandara was used as the rod for churning and the great snake Vasuki agreed to be the churning-rope . The problem however was the Mount Mandara had no base to rest on. And without a base, the peak would move and the churning could not proceed. The great Vishnu adopted the form of a huge turtle (kurma). The back of the turtle provided the base on which Mount Mandara could rest. The churning started. The gods held Vasuki’s tail and the demons the head. The churning went on for a thousand years of the gods. The first object to emerge as a result of the churning was the moon. Chandra. (There is an apparent contradiction with Chandra earlier being described as the sage Arti’s son. But there is a story, not recounted in the Matsya Purana, that Chandra was cursed that he would be immersed in the ocean. His emergence as a result of the churning was thus akin to are birth.) Shiva accepted Chandra as an adornment for his forehead. Lakshmi, the goddess of wealth and prosperity, merged next and was united with Vishnu, Sura, the goddess of wine and drinking, came out next. She was followed by the divine horse. Uchchaishrava. This was appropriated by Indra. (Other accounts of the churning, such as in the Mahabharata, mention an elephant named Airavata, also appropriated by Indra.) A beautiful jewel named koustubha came out next and was accepted by Vishnu as his adornment. After these wonderous objects had come out, smoke started to billow out and clouded the atmosphere. The cloud was followed by tongues of fire which threatened to burn up the gods and the demons. From the fire there came out all sorts of poisonous snakes and venomous insects. This was followed by a terrible poison known as kalakuta. No one knew what to do with the poison, it would have killed them all. The gods and the demons began to pray to Shiva for deliverance. Shiva appeared and swallowed up the poison. It suck in his throat and made his throat blue in colour. Since nila means blue and kantha means throat, Shiva came to be known as Nilakantha. With the danger removed, the churning continued and Dhanvantari came out of the ocean. He was the physician of the gods and the originator of medicine (ayurveda). Dhanvantari held the pot of amrita in his hands. The demons immediately started to fight over the possession of the amrita. But Vishnu adopted the form of a beautiful woman (known as mohini). This woman was so pretty that all the demons fell in love with her and gladly handed over the pot of amrita to her. But they continued to fight with the gods. While the fighting went on, Vishnu secretly fed the gods the amrita. The gods became immortal. The demons received no amrita, not a single drop. Did I say that the demons received no share of the amrita? That was not quite true. There was a demon named Rahu. He adopted the form of a god and managed to get a little bit of the amrita. But Surya and Chandra spotted the deception and pointed it out to Vishnu. Vishnu promptly severed Rahu’s head with his chakra. The amrita never percolated down beyond Rahu’s throat. But the demon’s head had had its share of the amrita and became immortal. Rahu never forgave Surya and Chandra for telling on him. Rahu’s head tries to swallow up the sun and the moon, given a chance. You can see this happening at the time of the solar and lunar eclipses. This was the story of Vishnu’s turtle incarnation. Architecture The science of architecture owes its origin to eighteen great sages. Their names are Bhrigu, Atri, Vashishtha, Vishvakarma, Maya, Narada, Nagnajita, Vishalaksha, Puranadara, Brahma, Kartikeya, Nandishvara, Shounaka, Garga, Vasudeva, Aniruddha, Shukra and Brihaspati (A few of the names mentioned are actually those of gods. The building of a house should never be begun in the month of Chaitra. A person who does this is sure to contract a disease. The month of Vaishakha is a good time to begin. One who does this is bound to own many cows. The months of Agrahayana, Magha and Falguna are also auspicious. An individual who begins the task in Agrahayana has full granaires, one who begins it in Magha attains all sorts of riches and one who begins it in Falguna obtains gold and sons. Ashada is also a good month to start. Servants and animals are owed by a person who starts the building in Ashada. But the months of Jyaishtha, Shravana, Bhadra, Ashvina and Pousha are inauspicious. If you start in Jyaishta, you will die soon; you will also die if you begin in Shravana; begin in Bhadra and you will suffer from all manner of lesses; your wife will die if you start the task in the month of Ashvina; and all your goods will be stolen if you start in the month of Pousha. It is best to begin the building of a house when the nakshatras Ashvini, Rohini, Mula, Uttarabhadrapada, Uttarashada, Uttarafalguni or Mrigashira are in the sky. Any day is permissible with the exception of Sunday and Tuesday. The ground on which the house is to be build has to be tested. A pit should be dug and a sapling planted. If the sapling thrives and growns into a big tree, the ground has been well-chosen. But if the tree withers away or does not grow into a strong tree, one ought to move somewhere else. A diagram is then drawn on the ground, in the form of a square with eighty-one smaller squares inside it. That is the larger square will be subdivided into nine squares along very side. Nine multiplied by nine gives the eighty- one smaller squares. In each of these eight-one smaller squares, a specific god has to be worshipped. There are different types of houses. A house that has doors on all four sides is known as a sarvatobhadra. Such a configuration is recommended for palaces or temples. A house that does not have a door to the west is known as a nandyavarta; a house that does not have a door to the south is known as a varddhamana; a house that does not have a door to the east is known as a svastika; and a house that does not have a door to the north is known as ruchaka. A palace should be one hundred and eight cubits (hand-lenghts) in length. If a prince, and not a king, is to live in the palace, sixty-six cubits are the recommmended length. Other recommended lengths are sixty-four cubits for generals, forty-eight cubits for ministers, twenty-eight cubits for artisans and twelve cubits for messengers and guards. Priests and physicians are entitled to twenty-four cubits. An ordinary householder should build a house that is thirty-two cubits in length. The sole exception is an outcast, he is entitled to only sixteen cubits. There should not be any trees in the front of the house. But trees have to be planted towards the back. The wood with which the house has to be built must be carefully chosen. One must not cut down a tree that birds have built nests on. Certain trees must never be chosen. These include those that have been gashed by an elephant or struck by lightning. They also include trees that grow near temples or at the of rivers and trees from cremation grounds. Neem trees and mango trees must never be used for building houses. The height of the tree should be multiplied by its circumference. This product should now be divided by eight. If the remainder that is left is one, the timber can be used in building any part of the house. Such timber is known as dhvaja. When the remainder is two the timber is known vrisha and should be used in constructing the western door. When the remainder is three the timber is called simha and should be used for the northern door. The name is vrishabha if the remainder is four and such wood should be used for the eastern door. When the remainder is five the timber is given the name of hasti and should be used for the southern door. (What is to be done is the case of other remainders is not stated.) Idols have to be instated in temples. Vishnu’s image should have either eight hands or four. If there are eight hands, the arms to the right should hold a shankha (concha-shell), a gada (mace), a shara (arrow) and a padma (lotus). The arms to the left should hold dhanu (bow), a padma, a shankha and a chakra (bladed-discus). If there are four hands, the mace and the lotus should be to the right and the chakra and the conch-shell to the left. Vishnu will be shown standing on the world. Garuda, the king of the birds, bears him around Garuda will therefore be shown at Vishnu’s feet, towards the right. Lakshmi’s image must always be to the left of Vishnu’s image and Lakshmi will hold a lotus in her hand. The best idols are made out of gold, silver, copper, jewels, stone, wood, from alloys. The proportions of the various parts of the body must be exactly right. Shiva’s image must have matted hair and he must wear a crescent moon on his forehead. The idol must convey the impression that Shiva is sixteen years old. Shiva must be dressed in tigerskin and must be garlanded with snakes. A peacock feather should adorn on ear. If a spear, a rod or a trident are shown, they must be to the right. And if a skull, a snake or a sword are shown, they must be to the left. When Shiva is show riding a bull, his image has two hands. But when he is shown in a dancing posture, the image has ten hands. If the intention is to show him destroying Tripura, the image must have sixteen hands. There is one particular image that deserves special mention. This is known as arddhanarishvara, half-male and half-female. The Shiva part of the image will be to the right and the Parvati part of the image will be to the left. The right hand of the image will hold a skull or a trident and the left hand of the image will hold a lotus or a mirror. There is another type of image known as Uma-Maheshvara. In this case, there are two separate images, one of Shiva and the other of Parvati. The idols of various other gods and goddesses are also describe. What of pavilions (mandapa)? These are classified in terms of the number of pillars that are used in their construction, and there are twenty-seven main types of pavilions. (i) A pushpaka pavilion has sixty-four pillars. (ii) A pushpabhadra pavilion has sixty-two pillars. (iii) A suvrata pavilion has sixty pillars. (iv) An amritanandana pavilion has fifty-eight pillars. (v) A doushalya pavilion has fifty-six pillars. (vi) A buddhisamkirna pavilion has fifty-four pillars.
(vii) A gajabhadra pavilion has fifty-two pillars. (viii) A jayavaha pavilion has fifty pillars. (ix) A shrivatsa pavilion has forty-eight pillars. (x) A vijaya pavilion has forty-six pillars. (xi) A vastukirti pavilion has forty-four pillars. (xii) A shrutinjaya pavilion has forty-two pillars. (xiii) A yajnabhadra pavilion has forty pillars. (xiv) A vishala pavilion has thirty-eight pillars. (xv) A sushlishta pavilion has thirty-six pillars. (xvi) A shatrumardana pavilion has thrity-four pillars. (xvii) A bhagapancha pavilion has thrity-two pillars. (xviii) A nandana pavilion has thirty pillars. (xix) A manava pavilion has twenty-eight pillars. (xx) A manabhadraka pavilion has twenty-six pillars. (xxi) A sugriva pavilion has twenty-four pillars. (xxii) A hairta pavilion has twenty-two pillars. (xxiii) A karnikara pavilion has twenty pillars. (xxiv) A shatarddhika pavilion has eighteen pillars. (xxv) A simha pavilion has sixteen pillars. (xxvi) A shyamabhadra pavilion has fourteen pillars. (xxvii) A samudra pavilion has twelve pillars. Pavilions should be triangular, semi-circular or rectangular. The kings of the kali era and their dynasties are next described. We will omit these.Donations There are different methods of donating alms. One of the most sacred is known as tulapurusha. In this, a pair of scales is used. The person who is donating the alms ascends on one side of the scales and gold is placed on the other side until the scales are exactly balanced. This is the amount of gold that has to be donated if punya is to be acquired. A second sort of donation is known as hiranyagarbha. In this , a pot full of gold is donated. In a third form of donation a model of the universe (brahmanda) is fashioned out of gold and donated. This form of donation is therfore known as brahmanda. What of the fourth form of donation, known as kalpadapa? In this, a tree is made out of gold and donated. The fifth form of donation is known as gosahasra and involves the donation of a thousand cows. The sixth form of donation is known as kamadhenu. The object of donation in this case is a cow and calf, both made out of gold. The seventh form of donation is similar and is known as hiranyashva. A horse made out of gold is donated. The eighth form of donation is called ashvaratha. A horse (ashva) and four chariots (ratha) have to be donated and both have to be made out of gold. Hemahastiratha is the ninth form of donation. The objects or donation in this case are an elephant and a chariot made out of gold.
The tenth form of donation is known as panchalngalaka. In this case, ten ploughs are donated. Five of them have to be made of wood and the remaining five have to be made of gold.
The eleven form of donation is dhara. Int his case,a golden model of the earth is donated.
The twelfth form of donation is known as vishvachakra. The object that is donated is again a model made out of gold. The model is that of the universe in the shape of a wheel.
The thirteenth form of donation is mahakalapalaka. Ten creepers made out of god are donated.
The fourteenth form of donation is saptasagara. Pits are made in the ground, there being seven of them. Each pit stands for one of the seven oceans. In the first pit is put salt, in the second milk, in the third clarified butter, in the fourth molasses, in the fifth curds, in the sixth sugar and in the seventh holy water. An image of a god or goddess is then placed in each pit- Brahma in the first, Vishnu in the second, Shiva in the third, Surya in the fourth, Yama in the fifth. Lakshmi in the sixth and Parvati in the seventh. The images must be made out of gold. The pits are then filed to the brim with jewels and the entire contents donated.
The fifteenth form of donation is called ratnadhenu. In this case, a cow made out of gold is donated. The nose, the eyes, the brows and various other parts of the cow should be made out of jewels.
The sixteen form of donation is called mahabhutaghata. A pot is made out of gold, filled with jewels and donated.
These different forms of donation are superior to all other forms of donation, and bring undying punya.
Epilogue
Lomaharshana completed his recital of the Matsya Purana.
This text is exceedingly sacred. A person who reads even one chapter of the text goes to heaven and all his sins are forgiven.
The sages thanked Lomaharshana and departed.

Gayatri Vedanta US / Synopsis of Linga Purana

2007-04-05T08:06:00.000-07:00

THE LINGA PURANA

By the way, the language of the Linga Purana is quite difficult to understand. The composition is not as skilled as in the case of many of the other Puranas. The sentences are much more long-winded, so that comprehension becomes relatively more difficult.
Suta and Other Sages
We first pray to Brhama, the creator; Vishnu, the preserver; and Shiva, the destroyer. We also pray to the sages Nara and Narayana and Sarasvati, the goddess of learning. Our prayers are due to the sage Vedavyasa. It is only after these prayers that we can begin to read the sacred texts.
A tirtha is a place of pilgrimage. The sage Narada visited several such tirthas and eventually arrived at the forest known as naimisharanya. At that time, many other sages had assembled in naimisharanya. They greeted Narada warmly and offered him their respects. While all this was going on, who should arrive there but the suta Lomaharshana? (Sutas were a class of raconteurs. They were cross-breeds who were the offspring of kshatriya fathers and brahmana mothers. A kshatriya fathers and brahmana mothers . A brahmana belonged to the first of the four classes and a kshatriya to the second.)
The sages greeted Lomaharshana and said, "You had studied the Puranas under Vedavyasa himself. Please recite for us the Purana that describes the glory of Shiva’s linga (image). It is our great good fortune that the sage Narada is also here. He has just returned after worshipping many tingas at many tirthas. What better occasion can there be?"
Lomaharshana agreed. He began with the account of the creation.
Creation
The divine essence is known as the brahman. In the beginning, the only object in the universe was the divine essence. There was nothing else. It was this brahman which divided itself into three different parts, Brahma, Vishnu and Shiva. Brahma became the creator, Vishnu the preserver and Shiva the destroyer.
There was only water in the universe then. In the water, a gigantic egg (anda) appeared. Brahma emerged from this egg. Inside the egg were also all the worlds that would be created.
During Brahma’s day , creation flourishes. But during Brahma’s night, there is destruction (pralaya). When Brahma merged out of the primordial egg, that constituted the original process of creation (sarga). But the following the process of destruction that takes place during Brahma’s night, there is also a periodical process of re-creation (pratisarga).
Time is divided into four different eras - satya yuga, treta yuga, dvapara yuga and kali yuga. Satya yuga lasts for four thousand years of the gods, treta yuga for three thousand, dvapara yuga for two thousand and kali yuga for one thousand. A mahayuga is the period from the beginning of satya yuga to the end of kali yuga. It thus lasts for then thousand years of the gods. But in addition, there are intervening periods (sandhyamsha) between satya yuga and treta yuga is seven hundred years, that between treta yuga and dvapara yuga five hundred years, that between dvapara yuga and kali yuga three hundred years and that between kali yuga and the new satya yuga five hundred years. This adds another two thousand years. Thus a mahayuga really lasts for twelve thousands years of the gods.
How long is one year of the gods? To understand that, one needs to know a little bit about the measurement of time.
The smallest unit of time is a nimesha. That is the length of time it takes to blink one’s eyes. Fifteen nimeshas constitute a kashtha, thirty kashthas are called a kala and thirty kalas make up one muhurta. There are fifteen muhurtas during the day and fifteen muhurtas during the night. Thirty muhurtas make up night and day, known as ahoratra. One year for humans is equivalent to one ahoratra for the gods. The six months during which the gods have their day is called uttarayana and the six months during which the gods have their night is called dakshinayana. Three hundred and sixty human years are equivalent to one divine year. Thus, twelve thousand divine years are equivalent to 4,320,000 human years and this is the length of a mahayuga.
Satya yuga lasts for 1,440,000 human years; treta yuga or 1,080,000; dvapara yuga for 720,000; and kali yuga for 360,000. This adds up to a total of 3,600,000 human years. Once one adds 720,000 years for the sandhyamshas, one obtains the figure of 4,320,000 human years in a mahayuga.
There are a little over seventy-one mahayugas in a manvantara. Seventy-one mahayugas would add up to 296,720,000 human years. There are actually 306,720,000 human years in a manvantara.
One thousand mahayugas make up one kalpa. There are thus 4,320,000,000 human years in a kalpa. Equivalently, fourteen manvantaras constitute one kalpa. A kalpa corresponds to Brahma’s adhoratra.
One thousand kalpas are one year for Brahma and eight thousand such years are one yuga for Brahma. One thousand of Brahma’s yugas are equivalent to one of Vishnu’s days. Nine thousand of Vishnu’s days are equivalent to merely one day for Shiva. (This is an attempt to establish Shiva’s supremacy. In a Purana that glorifies Vishnu more, the relative rankings of Shiva and Vishnu would be reversed.)
At the end of one of Brahma’s days, the entire universe and all the beings in it are destroyed Brahma, Vishnu and Shiva are not however destroyed. There is darkness and water everywhere and Vishnu sleeps on this water. Since nara means water and ayana means resting -place, Vishnu is also known as Narayana.
When the day dawns, Brahma begins creation afresh.
Brahma first created three sons through his mental powers. Their names were Sananda, Sanaka and Sanatan. (In other Puranas, a fourth son named Sanatakumara is mentioned.) These sons became sages and performed intense meditation. Brahma also created another nine sons through his mental powers. Their names were Marichi, Bhrigu, Angira, Pulastya, Pulaha, Kratu, Daksha, Atri and Vashishtha.
To ensure that creation progressed further, Brahma next divided his body into two halves. The male half was known as Svayambhuva Manu and the female half was known as Shatarupa. These two married and had two sons and two daughters. The sons were Uttanapada and Priyavrata and the daughters were Akuti and Prasuti.
Daksha married Prasuti and they had twenty-four daughters. (The number of Daksha’s daughters is sometimes given as twenty-four, sometimes as fifty and sometimes as sixty.) One of Daksha’s daughters was named Sati and she was married to Shiva. When Sati died, she was reborn as Parvati, the daughter of the Himalayas, She was married again to Shiva as Parvati.
In fact, before starting to create, Brahma told Shiva, "Please help me out by creating some beings, I can not cope on my own."
Shiva gladly agreed and started to create beings who were just like him in appearance. These came to be known as the rudras.
"What are you doing?" exclaimed Brahma. "Don’t create immortal beings who are like yourself. Create beings who are mortal."
"That I flatly refused to do," replied Shiva.
"Then please desist from creating," requested Brahama. "I shall take care of creation myself."
Shiva complied, but the rudras whom he had already created, remained.
Yoga
The sages told Lomaharshana, "Please tell us about yoga."
Lomaharshana complied.
(Yoga literally means union. It is a technique of meditation that enables one to realize the union between the divine soul (paramatman) and the individual human soul (atman or jivatman).)
Shiva is also known as Pashupati. The technique of yoga that Shiva taught is known as pashupata yoga. To teach this yoga, Shiva has an incarnation (avatara) in every kali yuga. In the present kalpa, there have been twenty-eight kali yugas and there have accordingly been twenty-eight incarnations of Shiva, all known as Yogeshvaras. Their names are as follows.
(1) Shveta.
(2) Sutara.
(3) Madana.
(4) Suhotra.
(5) Kanchana.
(6) Lokakshi.
(7) Jaigishavya.
(8) Dadhivahana.
(9) Rishabha.
(10) Muni.
(11) Ugra.
(12) Atri.
(13) Vali.
(14) Goutama.
(15) Vedashirsha.
(16) Gokarna.
(17) Guhavasi.
(18) Shikhandabhrit.
(19) Jatamali.
(20) Attahasa.
(21) Daruka.
(22) Langali.
(23) Mahakaya.
(24) Shuli.
(25) Mundishvara.
(26) Sahishnu.
(27) Somasharma.
(28) Jagadguru.
Every one of these Yogeshvarasas had four disciples each.
In fact, it is also Shiva whose incarnation is born as Vedavyasa in every dvapara yuga. Since there have been twenty-eight dvapra yugas, there have also been twenty-eight Vedavyasas upto now.
Their names are as follows.
(1) Kratu.
(2) Satya.
(3) Bhargava.
(4) Angira.
(5) Mrityu.
(6) Shatakratu.
(7) Vashishtha.
(8) Sarasvata.
(9) Tridhama.
(10) Trivrita.
(11) Narayana.
(12) Tarakshu.
(13) Aruni.
(14) Deva.
(15) Kritanjaya.
(16) Ritanjaya.
(17) Bharadvaja.
(18) Goutama.
(19) Vachashrava.
(20) Shushmayani.
(21) Trinavindu.
(22) Raksha.
(23) Shaktri.
(24) Dhimana.
(25) Shatateja.
(26) Parashara
(27) Jatukarna.
(28) Krishna Dvaipayana.
(The names given in these lists do not always agree wth the names given in similar lists in the other Puranas.)
Yoga has eight components. These are known as yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. Yama is preparatory to meditation, it has to be backed up by the practice of non-voilence. Niyama means certain rules that have to be followd. These include truthfulness, celibacy and lack of jealousy. The rules also encompass cleanliness, the donation of alms and fasting at appointed times. Pranayama signifies the control of the breath of life. This must always be attempted in a proper asana (posture). Pratyahara implies the withdrawal of the mind from addiction to sensual and material pursuits. An image has to be decided on for purposes of meditation. When this image is fixed in one’s mind, that is known as dharana, and the actual process of meditation is called dhyana. Samadhi is the final stage of meditation, when the union between the paramatman and the atman is realized.
Yoga must always be practiced in an appropriate place. One must not be close to a fire, nor must the place chosen be a cremation-ground or a location frequented by wild beasts. There must not be any noise or insects that are likely to distract one’s attention. For example, a cave is a very good place to practise yoga in.
Do not imagine for a moment that yoga is easy. There are numerous distractons and disturbances that make one deviate from the right path. One has to fight laziness and sloth. As one progresses, there are illusions that one hallucinates from. Demons are seen . There are powers that one attains and these also cause distractions. But if somehow one manages to conquer these, true bliss can be attained.
The Linga
The sages said, "We know that a linga is Shiva’s image. But why is Shiva worshipped in the form of a linga?"
Lomaharshana recounted the following story.
Many years ago, at the end of a destruction, there was water everywhere in the universe and the universe was shrouded in darkness. Vishnu slept on the water in his form of Narayana.
Brahma discovered Vishnu sleeping thus and woke him up. Failing to recognize Vishnu, he asked, "Who are you and what are you doing here?"
Vishnu woke up and noticed Brahma standing there. He smiled and said, "How are you, Brahma? Is everything well with my son?’
"How dare you call me your son?’ demanded Brahma. "I am Brahma, the lord of everything. I am the creator of the universe. How dare anyone call me his son?"
"You seem to have forgotten everything," said Vishnu. "I am Vishnu and you were born from me. That is the reason why I addressed you as my son."
Brahma did not accept this and started to fight with Vishnu. While the two were thus grappling, a shining linga suddenly appeared. It was almost as if the linga had emerged to settle Brahma and Vishnu’s dispute. The linga rose way up into the sky and it seemed to have no beginning or end.
"What on earth is this pillar of fire doing here?" Vishnu asked Brahma. "Let us investigate it. Why don’t you go up and see where it ends? As for me, I shall proceed downwards. Let us meet after a while and compare notes."
Brahma agreed to do this. He adopted the form of a swan and flew up. Vishnu adopted the form of a boar and went down. No matter how further down Vishnu went, he could find no end to the linga. Nor could Brahma discover its upper extremity.
They returned and were amazed to find that neither had been able to find the end of the linga. They realized that they must be in the presence of a power that was greater than their own. They therefore began to pray to the linga and the sound of the mantra (incantation) om echoed all around the linga. Shiva appeared from within the linga in the form of a sage named Vedanama. He told them that it was the linga which was the origin of the universe. It was from the linga that the primordial egg (anda), the origin of the universe, had been created.
Shiva also taught Brahma and Vishnu the sacred gayatri mantra. He told Brahma and Vishnu, "We are all three part of the same supreme brahman. Brahma is the creator, Vishnu is the preserver and I am the destroyer. Don’t fight amongst yourselves."
Ever since that day, Shiva has been worshipped in the form of a linga..
Brahma and Vishnu
"But why did Vishnu address Brahma as his son?" asked the sages. "Please explain that."
Lomaharshana told them the following story from the kalpa known as padma kalpa.
At the time of the destruction that came at the end of the earlier kalpa, there was water everywhere in the universe and Vishnu slept on this water. Vishnu felt slightly bored. So he made a gigantic lotus sprout out of his navel and started to play with it. The stalk of the lotus was made of diamonds and it shone with radiance like the sun.
While Vishnu was thus playing with the lotus , Brahma appeared.
"Who are you?" asked Brahma. "What are you doing here?"
"I am Vishnu," replied Vishnu. "I am the lord of everything. But who are you and where have you come from?"
"I am Brahma," responded Brahma. "I am the lord of everything in the universe. Every object that will be created in the universe is already present in embryonic form, inside my body. If you don’t believe me, why don’t you enter my stomach and see for yourself?"
Vishnu entered Brahma’s body through the mouth. He marvelled to discover the fourteen regions (lokas) of the univerise and the beings who would populate them all, inside Brahma’s stomach. Vishnu wandered around for a thousand yeards, but could find no end to the vast expanse of Brahma’s stomach. Finally, he emerged through the mouth and told Brahma, "I am completely bowled over by what I have seen. But I can also show you wonders. There are many worlds inside my body as well. Enter for yourself and see."
Brahma agreed to this and entered Vishnu’s body through the mouth. Inside Vishnu’ stomach, he saw many worlds. He wandered around for a thousand years, but could not find the extremities of the stomach. Meanwhile, Vishnu had closed all the points of exit and Brahma could find no way of coming out. He eventualy came out through the lotus that sprouted out of Vishnu’s navel and seated himself on the lotus. Since padma means lotus and yoni means place of birth, Brahma thenceforth came to be known as Padmayoni. And since Brahma emerged out of Vishnu’s body, he came to be regarded as Visnu’s son.
While Brahma was thus seated on the lotus, Shiva arrived. Such was the speed of Shiva’s arrival that tidal waves were created in the water. The lotus started to tremble and Brahma was showered with drops of water.
"Stop shaking the lotus so," said Brahma. "You are scaring me."
"Who speaks from my navel?’ asked Vishnu. "And why do you sound so angry?"
"I am Brahma," replied Brahma. "I have every right to be angry. Don’t you remember? You had entered my body and had marvelled at the worlds I had shown you there. You had then asked me to enter your body. But once I had done that, you had closed all the points of entry so that I had not been able to get out. I had to emerge through the lotus and now now seated on it. Apart from your earlier transgression, you have now started to shake the lotus. Why should I not be angry?"
"Please pardon me," replied Vishnu. "I had no desire to offend you by closing all the points of exit. I merely wished to play with you for a while. Please forgive me. And as a token of your friendship, please grant me the boon that you will henceforth be known as my son. But as for the lotus, I have no part in shaking it. Can’t you see that Shiva is approaching? These tidal waves must have beeen caused by his arrival. Let us pray to him and pacifiy him."
"Who is Shiva?" asked Brahma. "I am Brahma the lord of everything. I refuse to pray to any upstart who approaches."
Vishnu quietened Brahma down and persuaded him that the two of them ought to pray to Shiva. Shiva was pleased at these prayers and offered grant Brahma and Vishnu boons. Vishnu wished the boon that he might always be devoted to Shiva. Brahma desired the boon that Shiva might be born as his son.
Subsequently, when Brahma began his task of creation, he was not happy with the beings he initially created. From this sorrow were born the eleven rudras, manifestations of Shiva. They cried as soon as they were born. Since the word ruda means to cry, they acquired the name of rudras. It was thus that Shiva was born as Brahma’s son.
(This seemingly contradicts the earlier account of the Linga Purana that Shiva had created the eleven rudras himself. The story of the rudras being born from Brahma’s sorrow is given in many Puranas in much greater detail. The Vishnu Purana and the Padma Purana are examples.)
The Linga Purana next describes the rituals that have to be followed in worshipping Shiva’s linga.
The Devadaru Forest
Deva means god and daru means tree (or wood). A devadaru is a special sort of tree (a sort of pine tree) that is loved by the gods.
Many years ago, there used to be a forest that was full of devadaru trees. In this devadaru forest there lived many sages and their wives. The sages were devoted to Shiva and performed very difficult tapasya (meditation) so as to please him.
Shiva was pleased at these prayers. But he decided to test the sages. He therefore adopted a very ugly appearance and came to the devadaru forest. He wore no clothes, his complexion was completely dark and his eyes were terrifying. The wives of the sages began to follow Siva around. But the sages were disgusted that their wives should follow such an ugly and deformed creature. They used many harsh words to insult Shiva and Shiva promptly disappeared.
The sages then went and reported what had happened to Brahma.
"You stupid idiots," exclaimed Brahma. "Don’t you realize what you have done? That ugly creature was Shiva himself. He was merely trying to test you and you have failed in the test. He was your guest and you have treated him badly. A guest is a guest regardless of whether he is handsome or ugly. He must be treated with the utmost respect and consideration. You have failed in this miserably. Don’t you know the story of the sage Sudarshana?"
There used to be a sage named Sudarshana. He took great pains to instruct his wife that a guest must always be treated well and must never be refused. In fact, a guest is like Shiva himself. To refuse a guest is tantamount to refusing and insulting Shiva. On one particular occasion, the god of righteousness, Dharma, desired to test Sudarshana and his wife. He adopted the disguise of a brahmana and came to visit Sudarshana. Sudarshana was away at the time, but his wife treated the guest really well. Dharma then blessed Sudarshana and his wife that they would surely go to heaven.
The sages regretted what they had done and looked for a way so that they might please Shiva. They sought Brahma’s advice and Brahma told them the story of Shveta.
Shveta
There was a sage named Shveta who was devoted to Shiva. He prayed to Shiva throughout his life. Eventually it was time for Shveta to die and Yama, the god of death, came to claim Shveta. Shveta was not at all disturbed at the sight of Yama. He thought that death would not be able to do him any harm if he prayed to Shiva. He went about making preparations for these prayers.
"Come, come," said Yama. "Is this the time to pray to Shiva? Your time on earth is over and you are under my powers now. What is the point of praying to Shiva now?"
Yama then tied up Shveta and prepared to take the sage to his abode. But Shiva, accompanied by Nandi, Parvati and several of his companions, arrived. At the mere sight of Shiva, Yama fell unconscious and died. The gods marvelled at this and showered down flowers from the sky.
Shveta was saved in this fashion. (The story of Yama’s revival is not recounted.)
Brahma told the sages, "Now you know what can be gained by praying to Shiva. That is what you should do."
That is what the sages did. After they had prayed faithfully for an entire year, Shiva appeared before them. He was smeared with ashes and his visage was terrible. He wandered around the devadaru forest. But the sages had learnt their lesson. They were not repelled at Shiva’s ugly appearance. They and their wives welcomed Shiva with flowers and incense.
Shiva was pelased. He gave the sages plenty of good advice. Amongst other things, he taught the sages the wonderful properties of bhasma (ashes).
Dadhicha
There was a sage named Dadhicha (alternatively Dadhichi). (The Mahabharata states that Dadhicha was the son of Shanti and the sage Atharva.)
Dadhicha had a friend named Kshupa. Kshupa was a king. Since Kshupa was a king, he belonged to the kshatriya class. Dadhicha was a brahmana.
The two friends once began to argue about the superiority of brahmanas vis-a-vis kshatriyas. Kshupa maintained that kshatriyas were superior, while Dadhicha held the opposite view.
Indra has a wonderful weapon named vajra. (This is sometimes identified with thunder, sometimes with a club.) Once upon a time, the demons (asuras) became very powerful and threatened to defeat the gods. The gods sought Kshupa’s help and Indra gave Kshupa the vajra to fight with.
When Dadhicha and Kshupa had argued for a while, they came to blows. Dadhicha struck Kshupa a blow on the head with his fist. In retaliation, Kshupa struck Dadhicha with the vajra and sliced the sage in two. Dadhicha died. But before he died, he called upon Shukracharya, the preceptor of the demons, to come to his aid. Shukracharya knew the art of mrita sanjivani, that is, the technique of bringing dead people back to life. Shukracharya arrived and resurrected Dadhicha.
Shukracharya told Dadhicha, "Why don’t you pray to Shiva? If you can please Shiva, by his grace you will become immortal. Where do you think I learnt the art of mrita sanjivani? From the great Shiva,. Pray to him."
(The story of Shukracharya’s obtaining this wonderful knowledge from Shiva is related in the Harivamsha.)
Dadhicha began very difficult tapasya so that he might please Shiva. When Shiva was pleased, Dadhicha obtained three boons from him, The first boon made Dadhicha prosperous. The second boon made his bones as hard as the vajra itslf. And the third boon was that Dadhicha could never be killed.
Thus armed, Dadhicha went to visit Kshupa and gave Kshupa a mighty kick on his head. Kshupa naturally picked up the vajra and hurled it at Dadhicha. The vajra struck Dadhicha a resounding whack on his chest. But such was the power of Shiva’s boon that the vajra did the sage no harm.
Kshupa was amazed to see this. He resolved that he would pray to Vishnu to obtain still greater powers. Finally, Vishnu appeared before Kshupa and said, "I am pleased with your prayers. What boon do you desire?"
"Please grant me the boon that I may be able to defeat Dadhicha," replied Kshupa.
"Dadhicha has been fortified by Shiva’s boons," said Vishnu. "I therefore fear that what you ask is quite impossible. Nevertheless, I will try."
Vishnu adopted the form of a brahmana and went to Dadhicha’s hermitage.
"Welcome, great Vishnu," said Dadhicha. "But why are you in the disguise of a brahmana? Did you think that I would not be able to see through your disguise? Or did you think that I would not refuse what a brahmana asked for? Anyway, please give up this pretense. Adopt your own form and tell me what you want."
Vishnu adopted his own form and said, "I am going to bring Kshupa to your hermitage. All you have to do is to tell Kshupa that you are scared."
Vishnu brought Kshupa to Dadhicha’s hermitage. But instead of saying what Vishnu had asked him to utter, Dadhicha said, "I am a devotee of Shiva’s. How can I be scared of anything in the universe?"
These words angered Vishnu. Vishnu has a divine weapon known as the sudarshana chakra. He flung this at Dadhicha. But Dadhicha’s powers were such that the chakra merely struck him on the chest and fell harmlessly to the ground.
"Oh dear, Oh dear," exclaimed Dadhicha. "Whatever has happened to the great Vishnu’s chakra? Perhaps Vishnu would be better advised to use some other divine weapon. Like the brahmastra perhaps."
Vishnu hurled a brhamastra at Dadhicha, but nothing happened to the sage. Vishnu used several other divine weapons, But all in vain. The other gods arrived to help Vishnu in his fight with Dadhicha. But the numerous weapons that the gods used on Dadhicha were all rendered harmless by the sage. Dadhicha then picked up a handful of straw and flung this at the gods. As if magically, each of the straws became a flaming trident and threatened to burn up all the gods.
The gods fled in desperation. As for Vishnu, he created several beings who were just like him in appearance. But Dadhicha burnt all of these up. Vishnu next adopted a gigatic and wonderful form. This form was known as vishvarupa. The entire universe and all the beings in it could be seen in this vishvarupa.
But Dadhicha only laughed. "Who are you trying to impress?" he asked. "Look at me. You will find the entire universe and all the beings in it inside my body as well. I too can play with illusions. Give up this tomfoolery. If you really wish to fight, let us do so by all means."
At this stage, Brahma decided to intervene. He advised Vishnu to pray to the sage instead of fighting with him. Vishnu did this and was forgiven by Dadhicha. As for Kshupa, he acknowledged the superiority of brahmanas and begged Dadhicha’s forgiveness.
The place where these wonderful things happened is a tirtha named Sthaneshvara.
Nandi
There was a sage named Shilada. He performed very difficult tapasya so that he might have a son. After many years had passed, Indra appeared before Shilada and told him, "I am pleased with your meditation. Ask for the boon that you desire.
"Please grant me the boon that I may have a son who is not normally born and who will be immortal," answered Shilada.
"That is impossible," said Indra. "It is beyond my powers to grant you such a boon. I can at best give you a mortal son. An immortal son? I fear that not even Brahma can grant you such a boon. The only person who may be able to grant you such a boon is Shiva. Why don’t you try to please him?"
Shilada started to pray to Shiva. For a thousand year of the gods he prayed ceaselessly. He was completely immobile, so that the termites built a nest on his body. His body could no longer be seen. The termites ate up all Shilada’s flesh and drunk up all his blood. But Shilada continued to pray. When only bones were left in Shilada’s body, Shiva appeared before him.
"Enough of this meditation," said Shiva. "I know what you desire and I will grant you the son you want. I myself will be born as your son and be known as Nandi."
Having said this, Shiva vanished. But not before he had revived Shilada with his touch.
Shilada now started a yajna (sacrifice) so that the son might be born. And Nandi emerged from the fire that had been lit on the occasion of the sacrifice. Nandi had three eyes and four arms. He held a trident and a mace in two of his hands. And his body was clad in armour made out of diamonds. The gandharvas (singers of heaven) sang songs to celebrate the occasion, the apsaras (dancers of heaven) danced. The gods showered down flowers from above.
The word ananda means joy. Since the boy’s birth brought everyone joy, he was named Nandi.
But as soon as Nandi was taken home by Shilada. Nandi’s divine appearance vanished and he assumed the form of an ordinary human child. Moreover, he forgot all about his divine origin. Shilada was greatly disappointed at this happening, but there was nothing that could be done. He devoted himself to his son’s education. By the time Nandi was seven years old, he had become well-versed in the Vedas and other shastras (sacred texts).
One day, the two gods Mitra and Varuna came to visit Shilada. They took one look at Nandi and said, "Strange indeed are the ways of the world. Nandi bears all the auspicious signs on his body. And yet, he is not going to live for long. He is going to die before he is eight years old.
Shilada was mortified to hear this and started to weep. Nandi could not bear to see his father weep thus and started to pray to Shiva.
Shiva appeared and said, "What is all this talk of your dying? Stuff and nonsense. You are going to be immortal and you will always be by my side."
Shiva took off the necklace that he was wearing and hung it around Nandi’s neck. Immediately, Nandi assumed a divine form with ten arms and three eyes. Nandi was adopted as a son by Parvati.
Shiva’s companions are known as the ganas. And their leaders are known as ganeshvaras or gananpatis. It was resolved that Nandi should be made a ganapati. This was formally done at an august ceremony. The gods and the sages all came to attend this ceremony.
The Yugas
In satya yuga, people were always happy. There were no inferiors or superiors. All individuals were equal. The climate was neither hot nor cold. Hatred and jealousy were unknown. Hunger and thirst were not felt. The earth yielded an abundant supply of juices and mankind lived happily on this. There was no need to build houses. People lived on the shores of the oceans and in the mountains. There was no concept of sin (papa) and store of merit (punya), no need of heaven or hell. People were naturally righteous.
In treta yuga, things changed somewhat. Clouds formed in the sky and it started to rain heavily. The earth no longer yield a plentiful supply of juices. But because it rained so much, trees began to grow and people lived on the sap of these trees. But individuals slowly turned evil and started to fight over the possession of these trees. The trees no longer provided sap. But they did provide fruits that humans could live on. They used the barks of the trees for clothing. But when people continued to fight over the possession of the trees, the trees started to wither away and disappear. Heat and cold became manifest. Houses now had to be built so that one might protect oneself from the heat and the cold. Earlier, there had been no need to build houses. When all the trees completely disappeared, people learnt to practice agriculture so that they might live. The first practice of agriculture and animal husbandry goes back to treta yuga. But irrigation was not needed. The land irriaged itself. Artificial irrigation became required much later, when people grew even more evil.
Mankind really started to suffer from the time of dvapara yuga. Most evil traits like hatred, jealousy, quarrels and fraudulence can be traced back to that time. Famine and drought were first felt on earth in dvapara yuga.
Kali yuga is the worst period of all. This is a time when holy men are not revered. No one pays any attention to the shastras and it is evil that prevails. People are habitually liars. The shudras are the last of the four classes. As such, their duties are to serve the other three classes of brahmanas, kshatriyas and vaishyas. But in kali yuga, the shudras lord over everything. Even the kings are shudras and oppress the brahmanas. Kings are thieves and thieves become kings.
Kali yuga is such an evil period that people will start to lend money so as to earn interest. The evil has its effects in terms of reducing the productivity of the land. Life expectancy is reduced to only sixteen years. The only redeeming feature of kali yuga is the fact that a minor righteous deed in kali yuga brings undying punya.
But kali yuga will not last for ever. When its duration is over, Pramiti (more usually referred to as Kali) will be born so to re-establish righteousness one earth. For twenty years he will travel around the world, killing the evil and protecting the good. He will destroy the shudra kings and bring back the religion prescribed by the Vedas.
Geography
The universe is divided into fourteen regions (lokas). Seven of these form the upper regions and seven others constitute the nether regions.
The seven lokas of the upper regions are named bhuloka (the earth), buvarloka, svarloka or svarga (heaven), maharloka, janaloka, tapoloka and satyaloka. The seven regions of the underworld are mahatala, hematala, rasatala, talatala, sutala, atala and patala, (The names of the seven regions of the underworld differ somewhat from Purana to Purana.) In the underworld live the demons and the nagas (snakes). That apart, there are many hells (naraka) in the universe. The sinners are punished in these hells.
The earth has many oceans and mountains. The land mass is divided into seven regions (dvipas) named Jambudvipa, Plakshadvipa, Shalmalidvipa, Kushadvipa, Krounchadvipa, Shakadvipa and Pushkaradvipa. The seven major oceans (samudra) that surround these land masses are Lavana, Ikshu, Sura, Ghrita, Dadhi and Jala. (The name of seven oceans differ from Purana to Purana. The missing name is that of the ocean known as Sarpi.
You will remember that Svayambhuva Manu had two sons - Priyavrata and Uttanapada, Priyavrata had ten sons. Their names were Agnidhra, Agnivahu, Meda, Medhatithi, Vapushmana, Jyotishmana, Dyutimana, Havya, Savana and Putra. After Priyavrata died, the earth was divided up into seven regions and seven sons inherited a region each. Agnidhra received Jambudvipa, Medhatithi Plakshadvipa, Vapushmana Shalmalid-vipa, Jyotishmana Kushadvipa, Dyutimana Krounchadvipa, Havya Shakadvipa and Savana Pushkaradvipa. (The Linga Purana does not specify why Agnivahu, Medha and Putra did not obtain any shares to their father’s kingdom. According to the Vishnu Prana, three of Priyavarata’s sons were not interested in material pursuits and became hermits.)
The Linga Purana describes subsequent subdivisions of these dvipas. But since we are primarily interested in Jambudvipa, let us consider what happened to Jambudvipa alone.
Agnidhra, the ruler of Jambudvipa, was devoted to Shiva. He had nine sons and each of these sons was also devoted to Shiva. These sons were named Nabhi, Kimpurusha, Hari, Ilavrita, Ramya, Hiranmana, Kuru, Bhadrashva and Ketumala. After Agnidhra, Jambudvipa was divided into nine regions (varshas) and ruled over by one of these sons. Nabhi ruled over Hemavarsha, Kimpurusha over Hemakutavarsha, Hari over Naishadhavarsha, Ilavrita over Meruvarsha, Ramya over Nilachalavarsha, Hiranmana over Shvetavarsha, Kuru over Shringavarsha, Bhadrashva over Malyavanvarsha and Ketumala over Gandhamadanavarsha.
(This is not the usual nomenclature of the Puranas. More usually, Nabhi ruled over the region that subsequently came to be known as Bharatavarsha after one of Nabhi’s descendants. As for the other eight regions, they were named after the first kings who ruled after them. Thus, Hari ruled over Harivarsha, Kimpurusha over Kimpurushavarsha and so on and so forth. Each of these varshas had several mountains. The nomenclature of the Linga Purana names the varshas after the mountain ranges that were in them.)
To return to the account of the Linga Purana, Nabhi’s wife was called Meru. Nabhi and Meru had a son named Ridhabha and Rishabha’s son was Bharata. It was after Bharata that the region that Nabhi ruled over came to be known as Bharatavarsha. Bharatavarsha is bounded by the Himalaya mountains to the north and by the ocean to the south.
Right in the centre of Jambudvipa is Mount Sumeru or Meru and on all sides of Sumeru are many other peaks. Mount Sumeru is so high that it touches the solar circle. It is encrusted with snow and is full of gold and jewels.
Many are the gods who live on Mount Sumeru. Amaravati,the place where Indra lives, is on the eastern slopes of Sumeru. This city is full of beautiful places, bejewelled gates and golden pillars. There are crystal steps that lead down to limpid pools of clear water. The pools abound with lotuses of every hue that can be imagined.
At another corner of Sumeru is the fire-god Agni’s abode. This city is known as Tejasvini. Yama’s residence is named Vaivasvati and lies towards the south. There are many other cities designed to be the residences of other gods. There are special landing strips for the vimanas (space vehicles) of the gods.
Most remarkable of all is Brahma’s residence, located right in the centre of Sumeru. A river named Jambu flows past the region. It is from this river that Jambudvipa acquires its name.
As mentioned before,there are mountain ranges on all sides of Sumeru. The Nilachala mountains are to the north, the Shveta mountains further north and the Shringi mountains still beyond. To the east of Sumeru lie the mountains Jathara and Devakuta. The Nishadha mountains are to the south, the Hemakuta mountains further south and the Himalaya mountains still further away towards the south. The mountains Malyavana and Gandhamadana are to the west of Sumeru.
There are four beautiful lakes (sarovara) around Sumeru. Arunodaya is to the east, Manasa to the south, Sitoda to the west and Mahabhadra to the north.
To the east of Bharatavarsha live the kiratas and to the west live the yavanas. Bharatavarsha proper is populated by brahmanas, kshatriyas, vaishyas and shudras.
The hells are located below the underworld. There are twenty-eight of these. There the sinners are made to suffer for their evil deeds.
Astronomy
The sun’s chariot was built by Brahma himself. It is made completely out of gold.
There are twelve months in a year. Their names are Madhu, Madhava, Shukra, Shuchi, Nabha, Nabhasya, Isha, Urjja, Saha, Sahasya, Tapa and Tapasya. (These names of the months are slightly unusual. More common is Vaishakha, Jyaishtha, etc.) Two months constitute a season (ritu) and there are therefore six seasons in every year. These are grishma (summer), varsha (monsoon), sharat (early autumn), hemanta (late autumn), shita (winter) and vasanta (spring). Madhu and Madhava are the months of grishma, Shukra and Shuchi are those of varsha, Nabha and Nabhasya those of sharat, Isha and Urjja those of hemanta, Saha and Sahasya those of shita and Tapa and Tapasya those of vasanta.
In every season, two adityas (gods), two sages, two gandharvas, two apsaras, two rakshasas (demons) and two nagas (snakes) ride on the sun’s chariot to keep the sun company. Their names are as follows.
(i) Grishma - the adityas Dhata and Aryama; the sages Pulastya and Pulaha; the gandharvas Tumburu and Narada; the apsaras Kritasthala and Punjikasthala; the rakshasas Rakshoheti and Praheti; and the nagas Uraga and Vasuki.
(ii) Varsha - the adityas Mitra and Varuna; the sages Atri and Vashishtha; the gandharvas Haha and Huhu; the apsaras Menaka and Sahajanya; the rakshasas Pourusheya and Vadha; and the naga Takshaka. (The name of the second naga is not given.)
(iii) Sharat - the adityas Indra and Vivasvana; the sages Angira and Bhrigu; the gandharvas Vishvavasu and Ugrasena; the apsaras Pramlocha and Anumlocha; the rakshasas Sarpa and Vyaghra; and the nagas Elapatra and Shankhapala.
(iv) Hemanta - the adityas Parjanya and Pusha; the sages Bharadvaja and Goutama; the gandharvas Suruchi and Paravasu; the apsaras Ghritachi and Vishvachi; the rakshasas Apa and Vata; and the nagas Dhananjaya and Iravana.
(v) Shita - the adityas Amshu and Bhaga; the sages Kashyapa and Kratu; the gandharvas Chitrasena and Urnayu; the apsaras Urvashi and Purvachitti; the rakshasas Vidyut and Diva; and the nagas Mahapadma and Karkataka.
(vi) Vasanta - the adityas Tvashta and Vishnu; the sages Jamadagni and Vishvamitra; the gandharvas Dhritarashtra and Suryavarcha; the apsaras Tilottama and Rambha; the rakshasas Brahmopeta and Yakshopeta; and the nagas Kambana and Ashvatara.
The moon (Chandra) has a chariot that has three wheels and is drawn by three horses. The horses are competely white in colour. The sun drinks up the energy of the moon for a period of fifteen days. This period is known as krishnapaksha (the fortnight during which the moon wanes). The sun then replenishes the moon’s energy over the next fifteen days. This period is known as shuklapaksha (the fortnight during which the moon waves).
Budha (Mercy) is Chandra’s son and rides a chariot that is drawn by eight horses. The horses are yellow and the chariot is made of gold. Brihaspati (Jupiter) also has a chariot that is made of gold and is drawn by eight horses. But Shani’s (Saturn) chariot is made of iron.
Just as Indra rules over the gods, the sun rules over the planets and the moon rules over the nakshatras (stars) and the herbs. But all of these revolve around Dhruva (the Pole Star).
Dhruva
Svayambhuva Manu had a son named Uttanapada. Uttanapada had two wives, Suniti and Suruchi. Dhruva was Suniti’s son.
King Uttanapada was once seated on his throne. Dhruva happened to come there and clambered up onto his father’s lap. He was a mere child then, being only seven years old.
But Dhruva’s stepmother, Suruchi, objected to this.
"How dare you sit on the king’s lap?" she demanded. "That is a place that is reserved for my son. Get down at once."
Although Uttanpada did love Dhruva, he dared not object. He loved Suruchi much more than he loved Suniti and he did not have the courage to go against Suruchi’s wishes.
Dhruva began to cry and went running to his mother. Suniti did her best to console her son. "Don’t cry, my son," she said. "The king loves Suruchi more than me and so loves her son more than you. There is nothing that can be done. We are unlucky. We must have committed many sins in our earlier lives and this is the punishment that is being meted out to us. There is nothing to be gained by crying. One must try to perform good deeds in this life so that, in the next life, we are more fortunate. Forget about the king’s lap. Why don’t you instead try to attain a place that would be impossible for Suruchi’s son to achieve?’
Dhruva resovled that he would do this. He went away to the forest to meditate.
In the forest, he happened to come upon the sage Vishvamitra’s hermitage. He told the sage the story of his misfortunes and about his mission. "Please tell me how I can attain the highest place of all," he said.
"The solution is to pray to Vishnu," replied Vishvamitra. The sage also taught Dhruva a powerful mantra (incantation) that he could use for praying to Vishnu.
Dhruva started to pray to Vishnu. He faced the east and began to chant the mantra. For an entire year he continued to do only this. He lived only on fruits and roots. Demons and wild animals roamed all around him, but he paid no attention to them. One particular ogress adopted the disguise of Dhruva’s mother and came to Dhruva from his meditation. But Dhruva saw through this disguise and would not be distracted.
Finally, Vishnu appeared before Dhruva. "I am pleased with your prayers," said Vishnu. "What boon do you desire?"
"Please grant me the boon that I may attain the highest place of all," replied Dhruva.
Vishnu earmarked a place for Dhruva in the sky. Dhruva became the Pole Star. All the other stars revolve around Dhruva.
Daksha’s Descendants
You probaby remember Brahma’s son, Daksha. Daksha married Prasuti. (In some Puranas, she is referred to as Asikli.)
Daksha and Prasuti had five thousand sons known as the Haryashvas. But the sage Narada came and told the Haryashvas that there was nothing to be gained by being addicted to material pursuits. They would be better off if they went away to meditate. Persuaded by Narada, the Haryashvas went off to meditate and have never been heard since. Daksha and Prasuti next had a thousand sons named the Shavalashvas. But Narada persuaded the Shavalashvas also to go away and meditate.
Daksha and Prasuti next had sixty daughters. Ten of these daughters were married to the god Dharma, thirteen to the sage Kashyapa and twenty-seven to Chandra.
The thirteen daughters who were married to Kashyapa were named Aditi, Diti, Arishta, Surasa, Muni, Surabhi, Vinata, Tamra, Krodhavasha, Ila, Kadru, Tvisha and Danu. (The names of the minor wives often vary from Purana to Purana.)
Aditi’s sons were known as the adityas (gods). There were twelve of them, named Indra, Dhata, Bhaga, Tvashta, Mitra, Varuna, Aryama, Vivasvana, Savita, Pusha, Amshumana and Vishnu.
Diti had two sons, Hiranyaksha and Hiranyakashipu. These two and their descendants were known as the daityas (demons). Danu had a hundred sons, chief amongst whom was Viprachitti. They and their descendants were known as the danavas (demons).
Tamra was the mother of all the birds. Vinata had two sons, Aruna and Garuda. Garuda became the king of the birds. Surasa was the mother of snakes (sarpa). (Most other Puranas state that Surasa was the mother of the rakshasas (demons). Kadru gave birth to snakes (nagas). Chief amongst them were Ananta, Vasuki and Takshaka. Krodhavasha was the mother of rakshasas and Surabhi gave birth of all cattle. Muni was the mother of the apsaras and Arishta was the mother of the gandharvas. From Ila were born the trees and the herbs. And from Tvisha were born the yakshas (demi-gods).
Parashara
There used to be a rakshasa named Rudhira and there used to be a king named Kalmashapada. The rakshasa entered the king’s body, so that Kalmashapada became a demon.
The sage Vashishtha had a son named Shaktri. As a demon, Kalmashapada ate up Shaktri and his brothers.
(The story of how this happened is not given in the Linga Purana. But it is a story that is recounted in the Mahabharata and is as follows. King Kalmashapada belonged to the Ikshvaku line of kings. He had once gone to the forest and had become very thirsty. While looking for some water, the king met Shaktri. There was a very narrow path along which even two people could not walk abreast. Since he was very thirsty, Kalmashapada asked Shaktri to give him the right of way.
But Shaktri insisted that, as a brahmana, he possessed the right of way. Kalmashapada thereupon struck Shaktri with his whip and Shaktri in turn cursed the king that he would become a rakshasa. Kalmashapda’s first act as a rakshasa was to eat up Shaktri and his hundred brothers.
To return to the Linga Purana, the sage Vashishtha could not bear the shock of his sons being killed. Vashishtha’s wife was Arundhati. With Arundhati, the sage climbed a mountain and the couple flung themselves down from the peak so that they might die.
But the earth had no desire to permit the death of such great sage. She adopted the form of a woman and broke the couple’s fall. "Please do not kill yourself," she told Vashishtha. "You are needed by the world."
Shaktri’s wife was Adrishyanti and she too tried to dissuade her father-in-law from committing suicide. "I am expecting," she informed Vashishtha. "If the two of you kill yourselves, who will look after the son when he is born? He is, after all, Shaktri’s son. Please stay alive for his sake."
While this conversation was going on, the baby who was in Adrishyanti’s womb began to recite the Vedas. This was a miracle indeed and Vashishtha did not at first realize where the sound of the recitation was coming from. But Vishnu appeared and told the sage, "You will have a grandson who will bring glory to your line. He will be a great devotee of Shiva’s. It is he who is reciting the Vedas. Please stay alive for his sake."
Vashishtha was dissuaded.
In due course, Adrishyanti gave birth to Parashara.
When Parashara grew up, he asked his mother, "Where is my father? Why do I not have a father like other children do?"
"Your father Shaktri was eaten up by a rakshasa," replied Adrishyanti.
"Eaten up by a rakshasa," exclaimed Parashara. "I will pray to the god Shiva. Through my tapasya. I will attain great powers. And with my powers I am going to burn up the entire universe. There is no point in retaining such an evil universe where one’s father is eaten up by a rakshasa."
Vashishtha persuaded his grandson that such a general destruction of the universe would not be in anyone’s interest. The universe had done no particular harm. If anyone had committed a crime, it was the rakshasa who had performed the dastardly deed. Parashara resolved that he would use his powers to destroy the rakshasas.
With this end in mind, Parashara started to pray to Shiva. Shiva was pleased at these prayers and granted Parashara some amazing powers. With these powers, Parashara got to see and talk to his dead father. And he used the powers to burn up all rakshasas.
"Please stop this destruction," Vashishtha told his grandson. "There has been enough of killing. If Shaktri died, that was written in his stars. The rakshasa was merely the instrument of what fate had decreed for my son. Do not kill any more rakshasas. Anger serves no purpose."
Parashara followed his grandfather’s advice and was blessed by the sage that he would become well-versed in all the shastras. Vashishtha also blessed Parashara that he would compose the Purana samhita and the Vishnu Purana.
(Krishna Dvaipayana Vedavyasa was the sage Parashara’s son.)
The Linga Purana now catalogues the kings of the solar and lunar dynasties. But these we will skip, as they are mostly a collection of names and are better described in other Puranas. It also gives Shiva’s thousand names. These are repeated again later.
Tripura
There was a demon named Tarakasura who oppressed the gods. He was eventually killed by Skanda or Kartikeya, the son of Shiva and Parvati.
(Tarakasura’s story is not given in the Linga Purana. It can be found in the Shiva Purana and in the Devi Bhagavata.)
Tarakasura had three sons named Vidyunmali, Tarakaksha and Kamalaksha. These three resolved to avenge their father’s death and started to perform very difficult tapasya so that they might obtain boons that would make them invincible. After a long period of mediation, they managed to please Brahma.
"You have pleased me," said Brahma. "What boon do you desire?"
"Please grant us the boon that no being in the universe may be able to kill us," requested the demons.
"That is a boon that cannot be granted to anybody," said Brahma. "If you so desire, set fairly difficult conditions for your death. But immortality is a boon that I cannot possibly grant you."
The three brothers consulted and arrived at the following condition which seemed to be fairly impossible to satisfy. Each of them would build a city (pura) and the three cities would normally be distinct. But once every thousand years, the cities would come together. (The cities were in the sky.) When the cities came together, if anyone could manage to shoot down the cities with a single arrow, that would be the appointed method of death for the three demons. This seemingly impossible condition Brahma agreed to.
A danava named Maya was the architect for all the demons and he built three cities for Tarakasura’s sons. Tarakaksha’s city was made of gold. Kamalaksha’s of silver and Vidyunmali’s of iron. Inside each of the cities, Maya built several wonderful palaces. The three brothers lived in these cities happily, with their companions, the other demons. Incidentally, the demons were great devotees of Shiva.
But the gods were not at all happy. They were oppressed by the demons of Tripua. (The word tri means three and since there were three cities or puras, they were collectively referred to as Tripura.) The gods sought Vishnu’s help so that Tripura might be destroyed.
"I understand your problem and you have my sympathies," said Vishnu. "But unfortunately, I can do nothing. The only person who can destroy Tripura is Shiva. But there is a problem. The demons are devoted to Shiva; they are not evil. Under the circumstances, Shiva will not take up arms against them. We will have to resort to some trickery. Why don’t all of you go and start praying to Shiva? I will think of a way whereby the demons can be dislodged from the righeous path."
The gods went away to meditate. And Vishnu used his powers of illusion (maya) to lead the demons astray. He sent Shakyamuni (the Buddha) to preach tot he demons. Shakyamuni was so glib of tongue that he made ready converts among the demons. They all became his disciples and gave up worshipping Shiva.
This was the moment that the gods had been waiting for. They prayed to Shiva that the evil demons might be destroyed and Shiva agreed.
Vishvakarma, the architect of the gods, built a chariot for Shiva to ride in. Brahma himself offered to be the charioteer. Shiva ascended the chariot and rode into battle. Nadi joined him with the ganas and the gods accompanied the army to aid in the fight. Numerous were the weapons that the gods took with them. They rode on elephants, horses, lions and buffaloes. Shiva graced this army of gods the way the mooon graces a collection of stars.
The army advanced and came to where Tripura was. Shiva raised his bow and applied the divine pashupata weapon to his bow, waiting for the three cities to come together. As soon as this happened, Shiva let fly the arrow and the flaming arrow burnt up the three cities of the demons.
All the gods, including Brahma and Vishnu, worhsipped Shiva.
The words art means enemy. Because Shiva destroyed Tripura, he is known as Tripurari.
The Linga Purana next describes the rites that must be followed in worshipping Shiva. In particular, a special rite named pashupata vrata is described in great detail.
Omens
There are some omens which are sure signs of impending death.
There is a nakshatra (star) named Arundhati. (This is in the constellation Ursa Majoris.) A person who cannot see Arundhati, the Pole Star or the Milky way (Chhayapatha) is sure to die within a year. A person to whom the radiance of the sun seems to be diminished, will die within eleven months. One who dreams of vomiting gold or silver has but ten months to live. A dreamer who dreams of golden trees, cities of the gandharvas or ghosts or demons will die after nine months. If you suddenly lose or put on weight, you have but eight months to live. A person who leaves an incomplete footprint on dust or mud will not live for more than seven months.
A maximum lifespan of six months is indicated if a crow, vulture or dove alights on one’s head. A person w ho is surrounded by crows when he walks or a person who is surounded by dust does not live for more than four or five months. This is also the case if one’s reflection happens to be distorted. A person who hears thunder when there are no clouds in the sky or a person who sees a rainbow in the water has but three months to live. If the reflection is incomplete, or if the reflection has a severed head, the person will die within a month.
An individual who reeks of the smell of dead bodies will die within fifteen days. Ten days of life is all that is left for someone who has smoke billowing out of his head. Death is nigh if one dreams of travelling southwards in a chariot drawn by bears or monkeys. This is all the more the case if one happens to be singing or dancing while thus travelling. The implications are the same if the dreamer dreams of being submerged in a cesspool of mud. One will die soon if one dreams of being set upon by warriors dressed in black. Death is also indicated if jackals greet one at the stroke of dawn. When a lamp is extinguished, a smell of burning lingers in the air. If you cannot smell this, you will die soon.
There are several more omens. The only salvation, if such omens are seen, lies in praying to Shiva.
The City of Varanasi
The city of Varanasi is very sacred. Shiva himself lived here with Parvati and Ganesha. Varanasi is one of the six greatest tirthas on earth. The other five are Kurukshetra, Shriparvata, Mahalaya, Tungeshvara and Kedara.
The sins of someone who worships Shiva in Varanasi are immediately forgiven. Any living being who dies in the city goes immediately to heaven. Several are the lingas and sacred ponds in Varanasi; some of them were set up by Vishnu and Brahma themselves.
The river Varuna winds through the city and unites with the holy river Ganga. At the confluence of the Varuna and the Ganga, Brahma established a linga known as Sangameshvara. Amongst other famous ingas in Varanasi are Shailesha, Svarnilesha, Madhyameshvara, Hiranyagarbheshvara, Goprekshaka, Vrishadhvaja, Upashantashiva, Shukreshvara, Vyaghreshvara and Jambukeshvara.
Andhaka
There was a demon named Hiranyaksha. Hiranyaksha was killed by Vishnu. But Hiranyaksha had a son named Andhaka.
Andhaka started to perform very difficult tapasya. He pleased Brahma through his prayers and obtained the boon that he could never be killed. Armed witht his boon, Andhaka went about conquering the three worlds. He drove the gods out of heaven.
Indra and the other gods fled in desperation to Mount Mandara. They were joined in their flight by Visnu. But Andhaka pursued them there as well.
Shiva lived on Mount Mandara. The gods went to Shiva and said, "The king of the demons, Andhaka, is oppressing us. We do not known what to do, He has followed us here as well. Please save us from Andhaka’s depredations."
Shiva ventured out to tackle Andhaka. Andhaka was not alone, he had millions of demon-soldiers with him. But Shiva burnt up all these soldiers. He then pierced Andhaka with a trident (trishula) and raised the trident up into the sky. The demon hung there, transfixed with the central prong of the trident.
The gods were delighted at this. They showered down flowers on Shiva and began to pray to him. All beings in the three worlds heaved sighs of relief.
As for Andhaka, the moment he was transfixed by Shiva’s trident, all though of evil vanished from his mind. He started to pray to Shiva.
Shiva was pleased at these prayers and said," Son of Hiranyaksha, I am pleased with you. What boon do you desire?"
"If you are indeed pleased with me," replied Andhaka, "please grant me the boon that I may be always faithful to you. And please make me your constant companion."
Shiva agreed to this. He lowered Andhaka from his trident and made Andhaka a lord of the ganas. Andhaka is Shiva’s constant companion. (According to some other Puranas, he was renamed Bhringi.)
(The Andhaka story, like most stories, is rather cursorily treated in the Linga Purana. Far greater details are given in other Puranas. According to some of these accounts, Hiranyaksha had no sons. Andhaka was the son of Shiva and Parvati and was adopted as a son by the childless Hiranyaksha. According to the Harivamsha, Andhaka was the son of Diti and the sage Kashyapa. Since all of Diti’s sons were killed by the gods, Diti prayed to Kashyapa that she might have an immortal son. This son was Andhaka.)
Hiranyaksha and the Boar
The sages said, "You have mentioned Hiranyaksha and you also said that Hiranyaksha was killed by Vishnu. But we do not know the story. Please tell us about Hiranyaksha."
Lomaharshana recounted the following story.
Diti had two sons named Hiranyaksha and Hiranyakashipu.
Hiranyaksha was very powerful. He defeated all the gods and drove them out of heaven. As for the earth, he captured her and imprisoned her in the underworld. He then started to oppress anyone who still happened to be around.
"Let us go and visit Vishnu," said Brahma. "He should be able to deliver us from this evil demon.
Vishnu heard the story of the woes of the gods and agreed to help. He adopted the form of the gigantic boar (varaha) and went down into the underworld. He discovered the demon Hiranyaksha there and slew him with his tusks. Vishnu then raised up the earth on the tusks of the boar and placed her in her rightful place on the top of the waters.
But when Vishnu gave up his form of the boar. The earth, which was transfixed to the tusks, started to float around. Shiva released the earth from the tusks so that she might stay in one place. What do you think happened to the tusks of the boar? Shiva wears them always around his neck.)
Hiranyakashipu and Narasimha
"What happened to Hiranyakshipu, Hiranyaksha’s brother?" asked the sages.
Lomaharshana told them the following.
Hiranyakashipu had a son named Prahlada. From his birth, Prahlada was devoted to Vishnu. He prayed to Vishnu all the time.
But Hiranyakashipu could not stand this. He hated Vishnu. It was, after all, Vishnu who had killed his brother Hiranyaksha.
Hiranyakashipu told Prahlada, "I am ashamed of you. Does your behaviour become a son of the king of the demons? Who is this Vishnu? Is he superior to me? How dare you worship Vishnu? Stop this nonsense at once."
But Prahalada would not listen. He continued to pray to Vishnu. Hiranyakashipu could not bear to stand this any longer. He instructed his demon soldiers to kill Prahlada. The demons set upon Prahlada with all sorts of weapons. But by Vishnu’s grace, nothing happened to Prahlada.
While this was doing on, Vishnu appeared. He adopted his narasimha incarnation, a being who was half-man and half-lion. (Nara means man and simha means lion.) Narasimha grabbed hold of Hiranyakashipu and slew the demon with his claws.
(So far the account is fairly usual, although it misses out on the interesting details given in texts like the Vishnu Purana. The Linga Purana now introduces a further twist, in an obvious attempt to glorify Shiva.)
After killing Hiranyakashipu, Vishnu did not give up his form of a lion. The lion raged everywhere in the universe, threatening to destroy everything.
The gods, led by Brahma, fled to Shiva on Mount Mandara. "Please save from the scourge of this lion," they pleaded
Shiva assured the gods that he would take care of narasimha.
Shiva created a being known as Virabhadra from his own body. Virabhadra was another manifestation of Shiva himself. Virabhadra had three eyes and he held several weapons in his hands. His teeth were as sharp as the crescent moon, his eyebrows were like rainbows and his beard was as dark as the clouds.
"What would you like me to do?" asked Virabhadra.
"A being named narasimha is causing havoc," replied Shiva. "It is Vishnu who has adopted this form. The universe must be rid of narasimha. First, try to persuade him to give up this form. If that fails, kill him."
Virabhadra went to Vishnu and told him, "Vishnu, you are the preserver of the universe. There are several occasions when you have adopted incarnations so as to save the world. Why have you adopted this narasimha form? Please give it up at once. It is threateneing the existence of the universe."
These words merely served to anger Vishnu. "I don’t need any advice from you," he said. "Return to whence you came. I will destroy the universe; who are you to decree otherwise? I am the lord of everything. Brahma, the creator, was born from my body. Therefore, go away and leave me in peace."
"Haven’t you forgotten Shiva?" asked Virabhadra. "It is Shiva who is supreme. He is the destroyer. And if you do not come to your senses, he is going to destroy you as well. Be forewarned. I am Virabhadra. Have you forgotten that I severed your head at the time of Daksha’s yajna? Have you forgotten from where you obtained your sudarshana chakra (Vishnu’s weapons, a bladed-discus)?"
These words angered Vishnu even more and he attacked Virabhadra. Virabhadra adopted a strange form that was half-deer and half-bird. It had a thousand arms and the crescent moon shone on its head. The wings were huge, sparks issued out of the eyes, and the claws were exceedingly sharp. Virabhadra grasped Vishnu and rose up into the sky. He flung Vishnu down repeatedly on the ground and picked him up again.
Vishnu came to his senses and started to pray to Shiva. He called upon Shiva by his one hundred and eight names.
But Virabhadra killed Vishnu. He sliced off narasimha’s head and skinned the pelt. This did not mean that Vishnu died. It was narasimha who died. Vishnu merged into Shiva. Narasimha’s pelt is worn by Shiva as clothing. And you will find narasimha’s skull among the garland of skulls that Shiva wears around his neck.
Jalandhara
There was a demon named Jalandhara. He obtained tremendous powers through tapasya. Such were these powers that he managed to defeat the gods.
(The story of Jalandhara’s orgin is not given in the Linga Purana, but can be found in the Padma Purana. Indra once went on a visit to Mount Kailasa and met Shiva there. Failing to recognize Shiva, Indra hit him on the head with his vajra. A fire issued out of Shiva’s head and threatened to burn Indra up. Indra pacified Shiva and contrived to avoid destruction. But Shiva flung the fire into the ocean and from his fire a boy was born. Since jala means water and since he emerged from the water, the boy came to be called Jalandhara. Alternatively Brahma discovered and adopted the boy. But the boy tugged so hard at Brahma’s eyes. Brahma therefore named the boy Jalandhara and also granted himt he boon that he could be killed only by Shiva.)
To return to the Linga Purana, after having defeated all the other gods, Jalandhara challenged Vishnu to a duel. This duel lasted for sometime, but eventually, Vishnu too, met his match.
Jalandhara then told his companions, the other demons. "I seem to have defeated everyone that there is to fight with. The only one who is left is Shiva. Let us go and thrash Shiva, Nandi and the others."
The demon army trooped to Shiva’s residence.
"What do you want?" asked Shiva. "Why have all of you come here?"
"We have come to fight with you," replied Jalandhara.
Shiva inserted his big toe into the ocean and started to churn the water. From this churning, the terrible weapon known as the sudarshana chakra was created.
"I shall certainly fight with you," said Shiva. "But first you must raise this chakra with your big toe. I will fight with you only if you succeed."
Jalandhara tried to do this. With a great deal of difficulty, he managed to raise the chakra and place it on his shoulders. But as soon as he did this, the weapon sliced off his head. Jalandhara’s flesh and blood cluttered up the universe. Shiva had all of this sent to Yama, the god of death. Yama constructed a hell (naraka) named maharourava with this flesh and blood.
Thus it was that Jalandhara met his end. As for the demon’s companions, they were burnt to ashes by Shiva’s rage.
Shiva’s Thousand Names
Many years ago, a flierce war raged between the gods and the demons. The gods received a sound thrashing and fled. While they were running away, they encountered Vishnu.
"Why are you running away?" asked Vishnu. "What on earth has happened?"
"The demons have defeated us," replied the gods. "They have acquired all sorts of divine weapons, largely thanks to the boons that you have granted them. These weapons have made them close to invincible. You are our only hope now. Do you remember the wonderful weapon that was known as the sudarshana chakra? It was created by Shiva to kill Jalandhara. That is what is required now. Nothing esle will work."
"I will help you," promised Vishnu. "But we must first obtain the weapon, and to get it, we have to pray to Shiva."
Vishnu and the other gods started to pray to Shiva. They called upon Shiva by his thousand names. For convenience, we preproduce the names in groups of ten names each.
(1) Bhava, Shiva, Hara, Rudra, Purusha, Padmalochana, Arthitavya, Sadachara, Sarva, Shambhu.
(2) Maheshvara, Ishvara, Sthanu, Ishana, Sahasraksha, Sahasrapada, Variyana, Varada, Vandya, Shankara.
(3) Parameshvara, Gangadhara, Shuladhara, Pararthaikaprayojana, Sarvajna, Saradevadi, Giridhanva, Jatadhara, Chandrapida, Chandramouli
(4) Vidvana, Vishvamareshvara, Vedantasarasarvasva, Kapali, Nilalohita, Jnanadhara, Aparichedya, Gouribharta, Ganeshvara, Ashtamurti.
(5) Vishvamurti, Trivarga, Svargasadhana, Jnanagamya, Dridaprajna, Devadeva, Trilochana, Vamadeva, Mahadeva, Pandu.
(6) Paridrida, Vishvarupa, Virupaksha, Vagisha, Shuchi, Antara, Sarvapranayasvadi, Vrishanka, Vrishavahana, Isha.
(7) Pinaki, Khattangi, Chitravesha, Chirantana, Tomohara, Mahayogi. Brhamangahrita, Jati Kalakala, Krittivasa.
(8) Subhaga, Pranavatmaka, Unmattavesha, Chakshushya, Durvasa, Smarashasana, Dridayudha, Parameshthiparayana, Anadimadhyanidhana, Girisha.
(9) Girivandhava, Kuberavandhu, Shrikantha, Lokavarnottamottama, Samanya, Deva, Kodandi, Nilakantha, Parashvadhi, Vishalaksha.
(10) Mrigavyadha. Suresha, Suryatapana, Dharmakarmakshama, Ksehtra, Bhagavana, Bhaganetravida, Urgra, Pashupati, Tarkshya.
(11) Priyabhakta, Priyasvada, Dantodayakara, Daksha, Karpadi, Kamashasana, Shmashananilaya, Suksha, Shmashanastha, Maheshvara.
(12) Lokakarta, Bhutapati, Mahakarta, Mahoushadhi, Uttara, Gopati, Gopta, Jnanagamya, Puratana, Nita.
(13) Sunita, Shuddhatma, Soma, Somavrita, Sukhi, Somapa, Amritapa, Mahaniti, Mahamati, Ajatashatru.
(14) Aloka, Sambhavya, Havyavahana, Lokakara, Vedakara, Sutrakara, Sanatana, Maharshi, Kapilacharya, Vishvadipti.
(15) Trilochana, Pinakapani, Bhurdeva, Svastida, Sadasvastikrita, Tridhama, Soubhaga, Sarvasar-vajna, Sarvagochara, Brahmadhrika.
(16) Vishvasrika, Svarga, Karnikara, Priya, Kavi, Sahakhavishakha, Goshakha, Shiva, Naikya, Kratu.
(17) Gangaplavodaka, Bhava, Sakala, Supatisthira, Vijitatma, Vidheyatma, Bhutavahana, Sarathi, Sagana, Ganakarya.
(18) Sukirti, Chhinnasamshaya, Kamadeva, Kamapala, Bhasmodvulitavigraha, Bhasmapriya, Bhasmashayi, Kami, Kanta, Kritagama,
(19) Samayukta, Nivrittatma, Dharmayukta, Sadshiva, Chaturmukha, Chaturvahu, Duravasa, Durasada, Durgama, Durlabha.
(20) Durga, Sarga, Sarvayudhavisharda, Sutantu, Adhyatmayoganilaya, Tantuvarddhana, Shubhanga, Lokasagara, Amritashana, Bhasmashuddhikara.
(21) Meru, Ojasvi, Shuddhavigraha, Hiranyareta, Bharani, Marichi, Mahimalaya, Mahahrada, Mahagarbha, Siddharvrindaravandita.
(22) Vyaghracharmadhara, Vyali, Mahabhuta, Mahanidhi, Amritanga, Amritavapu, Panchayajna, Prabhanjana, Panchavimshatitattvajna, Parijataparavara.
(23) Sulabha, Suvrata, Shura, Vangmayanidhi, Nidhi, Varnashramaguru, Varni, Shatrujita, Shatrutapana, Ashrama, Kshapana.
(24) Kshama, Jnanavana, Achalachala, Pramanabhuta, Durjneya, Suparna, Vayuvahana, Dhanurddhara, Dhanurveda, Gunarashi.
(25) Gunakara, Anantadrishti, Ananda, Danda, Damayita, Dama, Abhivadya, Mahacharya, Vishvakarma, Visharada.
(26) Vitaraga, Vinitatma, Tapasvi, Bhutabhavan, Unmattavesha, Pracchanna, Jitakama, Ajitapriya, Kalyana, Prakriti.
(27) Kalpa, Sarvaloka, Prajapati, Tapasvitaraka, Dhimana, Pradhana, Prabhu, Avyayaya, Lokapa, Antarhitatma.
(28) Kalpadi, Kamalekshana, Vedashastrarthatattvajna, Nityama, Niyamashraya, Chandra, Surya, Shani, Ketu, Virama.
(29) Vidruchhavi , Bhaktigamya, Parabrahma, Mrigavanarpana, Anagha, Adrirajalya, Kanta, Paramatma, Jagadguru, Sarvakarmachala.
(30) Tvashta, Mangalya, Mangalarata, Mahatapa, Dirghatapa, Sthavishtha, Sthavira, Dhruva, Ahaha, Samvatsara.
(31) Vyapti, Pramana, Tapah, Samvatsarakra, Mantra, Pratyaya, Sarvadarshana, Aja, Sarveshvara, Snigddha.
(32) Sarvadi, Agnida, Vasu, Vasumana, Satya, Sarvapapahara, Hara, Amritashashvata, Shanta, Vanahasta.
(33) Pratapavana, Kamandaludhara, Dhanvi, Vedanga, Vedavit, Muni, Bhrajishnu, Bhojana, Bhokta, Lokaneta.
(34) Duradhara, Atindriya, Mahashaya, Sarvavasa, Chatushpatha, Kalayogi, Mahanada, Mahotsaha, Mahavala,, Mahabuddhi, Mahavirya.
(35) Bhutachari, Purandara, Nishachara, Pretachari, Mahashakti, Mahadyuti, Anirdeshyavapu, Shrimana, Sarvaharyamitagati, Vahushruta.
(36) Vahumaya, Niyatatma, Bhavodhava, Narataka, Ojastejodyutikara, Sarvakamaka, Nrityapriya, Nrityanritya, Prakashatmapratapa, Buddhaspashtakshara.
(37) Mantra, Sammana, Sarasamplava, Yugadikrita, Yugavarta, Gambhira, Vrishavahana, Ishta, Vishishta, Shishteshta.
(38) Sharabha, Sharabhadhanusha, Apangnidhi, Adhishtanavijaya, Jayakalavit, Pratishthita, Pramanajna, Hiranyakavacha, Hari, Virochana.
(39) Suragana, Vidyesha, Vibudhashraya, Valarupa, Balonmathi, Vivarta, Gahanagruru , Karana, Karta, Sarvavandhavimochana.
(40) Vidvattama, Vitabhaya, Vishvahbarta, Nishakara, Vyavasaya, Vyavasthana, Sthananda, Jagadadija, Dundubha, Lalita.
(41) Vishva, Bhavatmatmasthita, Vireshvara, Virabhadra, Viraha, Virabhrida, Virata, Virachudamani, Vetta,Tivrananda.
(42) Nadidhara, Ajnadhara, Trishuti, Shipivishita, Shivalaya, Valakhilya, Mahachapa, Tigmamashu, Nidhi, Avyaya.
(43) Abhirama, Susharanya, Subrahmanya, Sudhapati, Maghavana, Koushika, Gomana, Vishrama, Sarvashasana, Lalataksha.
(44) Vishvadeha, Sara, Samsarachakrabhita, Amoghadandi, Madhyastha, Hiranya, Brahmavarchasi, Paramartha, Paramaya, Shambara.
(45) Vyaghraka, Anala, Ruchi, Vararuchi, Vandya, Ahaspati, Aharpati, Ravivirocha, Skandha, Shasta.
(46) Vaivasvata, Ajana, Yukti, Unnatakirti, Shantaraga, Parajaya, Kailasapati, Kamari, Savita, Ravilochana.
(47) Vidvattama, Vitabhaya, Vishvaharta, Nitya, Anivarita, Niyatakalyana, Punyashravanadkirtana, Durashrava, Vishvasaha, Dhyeya.
(48) Duhsvapnanashana, Uttaraka, Dushkritiha, Durddharsha, Duhsaha, Abhaya, Anadi, Bhu, Bhulakshmi, Kiriti,
(49) Tridashadhipa, Vishvagopta, Vishvabharta, Sudhira, Ruchirangada, Janana, Janajanmadi, Pritimana, Nitimana, Naya.
(50) Vishishta, Kashyapa, Bhanu, Bhima, Bhimaparakrama, Pranava, Saptadhachara, Mahakaya, Mahamadhanu, Janmadhipa.
(51) Mahadeva, Sakaalagamaparaga, Tattvatativavivekatma, Vibhushnu, Bhutibhushana, Rishi, Brahmanavida, Jishnu, Janmamrityujaratiga, Yajna.
(52) Yajnapati, Yajva, Yajnanta, Amogha, Vikrama, Mahendra, Durbhara, Seni, Yajnanga, Yajnavahana.
(53) Panchabrahmasamutpatti, Vishvesha, Vimalodaya, Atmayoni, Anadyanta, Shadavimsha, Saptalodhaka, Gayatrivallabha, pramshu, Vishvavasa.
(54) Prabhakara,Shishu, Girirata, Samrata, Sushena, Surashatruha, Aristamathana, Mukunda, Vigatajvara, Svayamjoti.
(55) Anujyoti, Atmajayoti, Achanchala, Kapila, Kapilashmashru, Shastranetra, Trayitanu, Jnanaskandha, Mahajnani, Nirutapatti.
(56) Upaplava, Bhaga, Vivasvana, Aditya, Yogacharya, Brihaspati, Udarakirti, Udyogi, Sadyogi, Sadasanmaya.
(57) Nakshatramali, Narakesha, Sadhishtana, Shadashraya, Pavitrapani, Papari, Manipura, Manogati, Hritpundarikasina, Shukla.
(58) Shantavrishakapi, Vishnu, Grahapati, Krishna, Samartha, Arthanashana, Adharmashatru, Akshashya, Puruhuta, Purushtuta.
(59) Brahmagarbha, Vrihadagarbha, Dharmadhenu, Dhanagama, Jagatahitaishi, Supata, Kumara, Kushalagama, Hiranyavarna, Jyotishmana.
(60) Nanbhutadhara, Dhvani, Aroga, Niyamadhyaksha, Vishvamitra, Dvijottama, Vrihajyoti, Sudhama, Mahajyoti, Anuttama.
(61) Matamaha, Matarishva, Nabhasvana, Nagaharadhrika, Pulastya, Pulaha, Agastya, Jatukarna, Parashara, Niravarana.
(62) Dharmajna, Virincha, Vishtarashrava, Atmabhu, Aniruddha, Atrijnanamurti, Mahayasha, Lokachudamni, Vira, Chandasatya.
(63) Parakrama, Vyalakalpa, Mahavriksha, Kanadhara, Alankarishnu, Achala, Rochishnu, Vikramottama, Vegi, Ashushabdapati.
(64) Plavana, Shikhisarathi, Asamsrishta, Atithi, Shatrupramthi, Papanashana, Vasushrava, Kavyavaha, Pratapta, Vishvabhojana.
(65) Jarya, Jaradhishamana, Lohita, Tananapata, Prishadashva, Nabhahyoni, Supratika, Tamisraha, Nidaghatapana, Megphapaksha.
(66) Parapuranjaya, Mukhanila, Sunispanna, Surabhi, Shishiratmaka, Vasanta, Madhava, Grishma, Nabhasya, Vijavahana.
(67) Angira, Muni, Atreya, Vimala, Vishvavahana, Pavana, Purujita, Shatru, Trividya, Naravahana.
(68) Manovriddhi, Ahamkara, Kshetrajna, Kshetrapalaka, Tejonidhi, Jnananidhi, Vipaka, Vighnakaraka, Adhara, Anuttara.
(69) Jneya, Jyestha, Nihshreyasalaya, Shaila, Naga, Tanu, Deha, Danavari, Arindama, Charudhi.
(70) Janaka, Charuvishalya, Lokashalyakrita, Chaturveda, Chaturbhava, Chatura, Chaturapriya, Amnaya, Samamaya, Tirthadevashivalaya.
(71) Vahurupa, Maharupa, Sarvarupa, Charachara, Nyayanirvahaka, Nyaya, Nyayagamya, Niranjana, Sahasramurddha, Devendra.
(72) Sarvashastraprabhanjana, Munda, Virupa, Vikrita, Dandi, Gunottama, Pingalaksha, Haryaksha, Nilagriva, Niramaya.
(73) Sahasravahu, Sarvesha, Sharanya, Sarvalokbhrita, Padmasana, Paramjyoti, Paravara, Paramfala, Padmagarbha, Vishvagarbha.
(74) Vichakshana, Paravarajna, Vijesha, Sumukhasumahasana, Devasuragurudeva, Devasurananmaskrita, Devasuramahatra, Devadideva, Devarshidevasuravaraprada, Devasureshvara.
(75) Divya, Devasuramaheshvara, Sarvadevamaya, Achintya, Devatatma, Atmasambhava, Idya, Anisha, Devasimha, Divakara.
(76) Vibudhagravarashreshta, Sarvadevottamottama, Shivajnanarata, Shrimana, Shikhishriparvatapriya, Jayastambha, Vishishtambha, Narasimhanipatana, Brahmachari, Lokachari.
(77) Dharmachari, Dhanadhipa, Nandi, Nandishvara, Nagna, Nagnavratadhara, Shuchi, Lingadhyaksha, Suradhyaksha, Yugadhyaksha.
(78) Yugavaha, Svavasha, Savamsha, Svargasvara, Svaramayasvana, Vijadhyaksha, Vijakarta, Dhanakrita, Dharmavardhana, Dambha.
(79) Adambha, Mahadambha, Sarvabhutamaheshvara, Shmashananilaya, Tishya, Setu, Apratimakriti, Lokottara, Sfutaloka, Tryamabaka.
(80) Andhakari, Makhadveshi, Vishnukandharapatana, Vitadosha, Akshayaguna, Dakshari, Pushadantahrita, Dhurjati, Khandaparashu, Safala.
(81) Nishfala, Anagha, Adhara, Sakaladhara, Mrida, Pandurabha, Nata, Purna, Purayita, Punya.
(82) Sukumara, Sulochana, Samageya, Priyakara, Punyakirti, Anamaya, Manojava, Tirthavara, Jatila, Jiviteshvara.
(83) Jivitantakara, Nitya, Vasureta, Vasukiya, Sadgati, Satkriti, Sakta, Kalakantha, Kaladhara, Mani.
(84) Manya, Mahakala, Sadbhuti, Satyaparayana, Chandrasanjivana, Shasta, Lokaguda, Amaradhipa, Lokavandhu, Lokanatha.
(85) Kritajnakritibhushana, Anapayakshara, Kanta, Sarvashastrabhutasvara, Tejomayadyutidhara, Lokamaya, Agrani, Anu, Shuchismita, Prasannatma.
(86) Durjaya, Duratikrama, Jyotirmaya, Nirakara, Jagannatha, Jaleshvara, Tumbavini, Mahakaya, Vishoka, Shokanashana.
(87) Trilokatma, Trilokesha, Shuddha, Shuddhi, Rathakshaja, Avyaktalakshana, Avyakta, Vishampati, Varashila, Varatula.
(88) Mana, Manadhanamaya, Brahma, Vishnu, Prajapalaka, Hamsa, Hamsagati, Yama, Vedha, Dhata.
(89) Vidhata, Atta, Harta, Chaturmukha, Kailashashikharavasi, Sarvavasi, Satamgati, Hiranyagarbha, Harnia, Purusha.
(90) Purvajapita, Bhutalaya, Bhutapati, Bhutida, Bhuvaneshvara, Samyogi, Yogavida, Brahmanya, Brahmanapriya, Devapriya.
(91) Devanatha, Devajna, Devachintaka, Vishamaksha, Kaladhyaksha, Vrishanka, Vrishavardhana, Nirmada, Nirahamkara.
(92) Nirmoha, Nirupadrava, Darpaha, Darpita, Dripta, Sarvartuparivartaka, Saptajihva, Sahasrachi, Snigddha, Prakritidakshina.
(93) Bhutabhavyabhavanatha, Prabhava, Bhrantinashana, Artha, Anartha, Mahakosha, Parakavyaikapandita, Nishkantaka, Kritananda, Nirvyaja.
(94) Vyajamardana, Sattvavana, Sattvika, Satyakirti, Stambhakritagama, Akampita, Gunagrahi, Suprita, Sumukha, Naikatmanaikakarmakrita.
(95) Sukshma, Shukara, Dakshina, Skandhadhara, Dhurya, Prakata, Pritivarddhana, Aparajita, Sarvasaha, Vidagddha.
(96) Sarvavahana, Adhrita, Svadhrita, Sadhya, Purtamurti, Yashodhara, Varahashringavrika, Vayu, Valavana, Ekanayaka.
(97) Shrutiprakasha, Shrutimana, Ekavandhu, Anekadhrika, Shrivallabha, Shivarambha, Shantabhadra, Samanjasa, Bhushaya, Bhutikrita,
(98) Bhuti, Bhushana, Bhutavahana, Akaya, Bhaktakayastha, Kalajnanai, Kalavapu, Satyavrata, Mahatyagi, Nishthashantiparayana.
(99) Pararthavritti, Varada, Vivittana, Shrutisagara, Anirvinna, Kalankanka, Kalankaha, Svabhavarudra.
(100) Madhyastha, Shatrughna, Madhyanashaka, Shikhandi, Kavachi, Shuli, Chandi, Mundi, Kundali, Khadgi.
(A few of the names are repeated more than once.)
Vishnu and the other gods prayed to Shiva by calling upon him by these thousand names and offering him lotus flowers. Shiva wished to test Vishnu. So he quietly removed a lotus from the ones that had been offered.
Vishnu realized the deception. He plucked out one of his own eyes and rendered it to Shiva as an offering in place of the flower. This pleased Shiva and he appeared. Such was his radiance that the gods, other than Vishnu, could not bear to look at him.
Shiva presented Vishnu with the divine sudarshana chakra. He also restored Vishnu’s eye.
Daksha’s Yajna
Daksha’s daughter was Sati and Sati was married to Shiva. Daksha was thus Shiva’s father-in-law.
Daksha once organized a yajna (sacrifice). To this, he invited all the other gods and the sages. But he did not invite Shiva. Sati went to the sacrifice and was insulted by her father. Thereupon, she immolated herself in the fire of the yajna.
Shiva was stricken with grief. He sent Virbhadra to destroy the yajna. The sacrifice was being held in the foothills of Himalayas, in a place named Kankha. Virabhadra completely destroyed the sacrifice. His companions killed many of gods and the sages, and flung their bodies into the water of the Ganga which flowed nearby. Virabhadra plucked out the eyes of the god Bhaga, smashed the teeth of the god Pusha and gave the moon-god a resounding kick. He sliced off Indra’s head and the arms of the fire-god Agni. As for Vishnu, a mighty battle raged between Virabhadra and Vishnu. But Vishnu more than met his match and had his head cut for his pains. Daksha’s head was also severed by Virabhadra. Sarasvati, the goddess of learning, lost her nose.
Brahma was thunderstruck at all this destruction and started to pray to Virabhadra and Shiva. Shiva was pacified and forgave the gods and the sages. Everything was restored to what it had been prior to Virabhadra beginning his process of destruction.
(The story of Daksha’s yajna is one of the more interesting stories in the Puranans. But like most stories, the Linga Purana treats it cursorily. If you are interested int his story, you should read the Mahabharata or the Bhagavata Purana.)
Parvati
Sati was reborn as Parvati, the daughter of Mena (or Menaka) and the Himalayas. She had two sisters named Ekaparna and Ekapatala, although she was the eldest. Parvati was also known as Aparna.
When Parvati was twelve years old, she began to perform very difficult tapasya so that she might attain Shiva as a husband.
At that time, there was a terrible demon named Tarakasura. He was the son of the demon Tara. Tara himself was so powerful that he managed to defeat all the gods. Fora thousand years Vishnu fought with Tara, but to no avail. Tara simply picked Vishnu up and flung him far away. Finally, Vishnu prayed to Brahma and obtained all sorts of wonderful powers. With these powers, he managed to kill Tara.
But Tarakasura was still around. He defeated the gods and drove them out of heaven. Vishnu fought with Tarakasura for twenty thousand years, but could do nothing to the demon. The gods fled in desperation to Brahma.
"Don’t be so disconsolate," Brahma assured the gods. "Sati has been reborn as Parvati. She will marry Shiva, and she and Shiva will have a son named kartikeya. He will be your general and will defeat Tarakasura."
(According to the Shiva Purana, Tarakasura had obtained a boon from Brahma that only Shiva’s son could kill him.)
Meanwhile, Parvati had been meditating so that she might marry Shiva, and Shiva was pleased at these prayers.
The marriage took place amidst a lot of fanfare. The first son to be born was Ganapati, the second was Skanda or Kartikeya.
(More commonly, Skanda is regarded as the elder. The story of how Skanda killed Tarakasura is recounted in the Shiva Purana.)
Upamanyu
There was a boy named Upamanyu who was once taken on a visit to his maternal uncle’s house. Compared to his cousins, Upamanyu got inferior and diluted milk to drink.
He therefore told his mother, "Why can’t I have better milk to drink?’
His mother started to weep. "My son," she said, "we are poor. We do not have the money to buy you good milk."
But so insistent was her son, that the mother ground some rice with water and gave it to her son to drink, pretending that it was milk. As soon as he tasted what his mother gave him. Upamanyu realized that it was not milk and began to cry even more profusely.
Finally the mother told the son, "Please do not cry. Unfortunately, we are poor. The only option left for those who suffer from misfortune is to pray to Shiva. Perhaps we are amiss in that we did not pray to Shiva in our earlier lives. Why don’t you pray to Shiva now?"
Upamanyu started to meditate. He built a hermitage in the Himalyas.
Shiva decided to test Upamanyu. He appeared before the boy in the guise of Indra and said, "I am pleased with your tapasya and will grant you a boon. What boon do you wish for?"
"I am indeed fortunate that the king of the gods has come to visit me," replied Upamanyu. "Please grant me the boon that I may be devoted to Shiva."
"Who is this Shiva?" asked the fake Indra. "I am the king of the gods, I am much superior to that upstart. Worship me instead."
Upamanyu was not prepared to hear such insults hurled at Shiva. He thought that he had committed a great sin in allowing such insults to be uttered in his presence. He therefore prepared to kill himself. Shiva now appeared before Upamanyu in his own form and blessed the boy. Through Shiva’s grace, Upamanyu never suffered from a lack of milk to drink.
Subsequently, Upamanyu taught the pashupata vrata to Krishna.
The Linga Purana now has some section on the virtues of being devoted to Vishnu. It also describes various rites that must be observed in praying to Shiva.
Epilogue
Lomaharshana completed his recital of the Linga Purana and the assembled sages were thrilled with what they had heard. They bowed down in obeisance before Shiva.
The Linga Purana is most sacred. Brahma himself has said that a person who reads it is forgiven all his sins. Reading this text is far superior to meditating, performing sacrifices, or donating alms. Brahma cannot possibly be wrong.
The sages thanked Lomaharshana for his pains and went their several ways.

Gayatri vedanta US / Synopsis of Vishnu Purana

2007-04-05T08:02:00.000-07:00

THE VISHNU PURANA

The Vishnu Purana has twenty-three thousand shlokas. Skanda Purana has eighty-one thousand shloka and Markandeya Purana only nine thousand.
The Vishnu Purana also has six major sections or amshas, although the last of these is really short.
Maitreya and Parashara
Once the sage Maitreya came to the sage Parashara and wanted to know about the creation of the universe. And this is what Parashara told him.
In the beginning the universe was full of water. But in that water there emerged a huge egg (anda) that was round like a water-bubble. The egg became bigger and bigger and inside the egg there was Vishnu. This egg was called Brahmanda. And inside Brahmanda there were the mountains and the land, the oceans and the seas, the gods, demons and humans and the stars. On all sides, the egg was surrounded by water, fire, wind, the sky and the elements. Inside the egg, Vishnu adopted the form of Brahma and proceeded to create the universe. When the universe is to be destroyed, it is Vishnu again who adopts the form of Shiva and performs the act of destruction. Let us therefore salute the great god Vishnu.
There are four yugas or eras. These are called krita (or satya), treta, dvapara and kali. Krita era consists of four thousand years, treta of three thousand, dvapara of two thousand and kali of one thousand. All the four eras thus pass in ten thousand. And when all the four eras have passed one thousand times each, that is merely one day for Brahma. I hope you are good at elementary arithmetic. How many human years are equal to one of Brahma’s days ? Ten thousand times one thousand. That is, ten million years. During each of Brahma’s days, the sages the gods and the kings are destroyed and recreated fourteen times. Each of these cycles is called a manvantara. But at the end of Brahma’s day, there comes the final destruction. The world is burn. Brahma sleeps throughout his night, for ten million human years. Thereafter, there is creation once again.
Parashara said, "Maitreya, let me tell you about how Brahma performed the act of creation."
Brahma is merely part of Narayana. And Narayana is Vishnu. Nara means water and ayana means resting-place. When the earlier creation was destroyed, the world was full of water and Vishnu slept on the water. That is the reason why he is called Narayana. Narayana saw that there was water all around and desired to create the world. He, therefore, adopted the form of a boar (varaha) and went all the way down to the underworld. There the earth saluted him and asked him to rescue her from the underworld Upon haring the earth’s request, vishnu in his form of a boar began to roar. He used his tusks to lift up the earth from the underworld. Then he carefully placed the earth on the waters. The earth floated on the oceans like a huge boat. Vishnu levelled out the earth and placed the mountains in their proper places. The earth was divided into seven regions or dvipas.
After that came the question of creating the beings. There were four types of beings that Brahma created through the powers of his mind. The first were the demons or asuras, they came out of Brahma’s thighs. Next came the gods or devas, they emerged from Brahma’s mouth. From Brahma’s sides there were created the ancestors or pitris. And the humans came out the last. Many other things were created.
After that Brahma was both hungry and angry. The demons of hunger took form and wanted to eat up Brahma, their creator. There were some among them who did not want to eat their creator, but wanted to protect (raksha) him. They came to be known as rakshas. And those who wanted to eat him came to be known as yakshas. When Brahma saw these undesirable creatures, the hairs on his head fell off and grew up and stood up again. From these hairs were born the snakes. The gandharvas were born. They were known as gandharvas because they sing.
Many other things were created. From Brahma’s age were created the birds, from his chest sheep and from his mouth goats. From his stomach and sides there came out cattle and from his feet horses, elephants, deer and camels. Plants sprouted from the hair on Brahma’s body.
There were four classes of humans that were created, the brahmanas, the kshatriyas, the vaishyas and the shudras. The brahmanas came out of Brahma’s mouth, the kshatriyas from his chest, the vaishyas from his thighs and the shudras from his feet.
Lakshmi
Brahma also wanted to create a son who would be just like him. When he thought of this, a son appeared on his lap. But the child kept on crying (rud) and thus came to be known as Rudra. He was crying because he did not have a name. The crying stopped when Brahma gave him the name of Rudra from the word for crying. The child, however, began to cry once more and did not stop until he was given another name. This happened seven times. And so Rudra also has the names of Bhava, Sarva, Mahesha, Pashupati, Bhima, Ugra and Mahadeva. Rudra’s wife was called Sati. She gave up her life because of what her father Daksha had done and was born again as Uma, the daughter of Himalaya and Menaka. Mahadeva married Uma yet again.
There was a sage called Durvasa who was descended from Mahadeva. Once upon a time, Durvasa was wandering around the world. And in the hands of a pretty woman he saw a beautiful and fragrant garland. Durvasa wanted the woman to give him the garland, which she gladly did. Durvasa placed the garland on his head and continued to roam around the world. Who should he then run into but Indra, the king of the gods? There were other gods with Indra and Indra was seated on his elephant, Airavata. Durvasa picked up the garland and threw it at Indra. Having caught the garland, Indra placed it on the head of his elephant. Airavata must have been surprised at the pleasant smell that was coming from his head. For he raised his trunk to get a better sniff. And in the process, the garland fell off his head and onto the ground.
Durvasa was very angry. He thought that Indra had insulted him. He had not even bothered to thank Durvasa for the garland. And instead of placing the garland on his own head, he had seen it fit to place the garland on the head of an elephant. From which place it had fallen off onto the ground. Durvasa therefore got ready to curse Indra. By then, Indra had realized his mistake. He got off the elephant, fell at Durvasa’s feet and begged that he might be forgiven. But Durvasa was not like the other sages; he refused to be pacified. And so he cursed Indra. What was the curse? That Lakshmi should disappear from Indra’s abode. Lakshmi, you may know, is the goddess of wealth and prosperity.
When Indra returned to where he lived in Amaravati, he found the place to be dreary and dilapidated. Lakshmi had left. The plants were dying. The sages were not performing sacrifices. People had become selfish. It was not simply Amaravati that had become like this. Indra ruled over all the three worlds. And in all the three worlds this was precisedly what had happened.
The demons never liked the gods and were forever trying to fight with them. They now discovered that the gods were less powerful and less well protected. So they attacked the gods and gave them a good thrashing. What were the poor gods to do? They elected the god Agni as their leader and fled to Brahma for refuge and help. Brahma told them that he was unable to help them himself; they should seek help from Vishnu. On the northern shores of the great ocean the gods assembled and began to pray.
How could Vishnu ignore such prayers? He manifested himself before the gods and gave them the following advice. The gods should meet the demons and have a temporary truce. Both sides should get together and prepare to churn the great ocean. Before the churning, herbs were to be thrown into the ocean. The mountain Mandara was to be used as the churner and the great snake Vasuki as the rope for churning. It was expected that amrita ( a drink that made one immortal) would come out of the ocean as a result of the churning. And the gods should promise the demons that this amrita would be equally shared out among the two sides stronger. But the promise of the amrita would make sure that the demons took part in the churning. This was nothing but an empty promise. Vishnu hastened to assure the gods that he would ensure that the demons got none of the amrita.
This the demons did not know, they gladly agreed to the churning. Herbs were hurled into the ocean and the churning began. The gods grasped Vasuki’s tail and the demons its head. In fact, it was Vishnu who asked the demons to grasp the head of the snake. Flames and smoke belched out of the mouth of the snake and made the demons suffer. The gases that came out of the snake’s mouth went up into the sky and formed clouds. These clouds were driven towards the tail and poured down as soothing rain on the gods who had grasped the tail. On what was the huge mountain Mandara to be balanced? The solution was again provided by Vishnu. Vishnu adopted the form of a gigantic turtle on which the mountain could be placed.
Thus the churning went on. And wonderful were the things that emerged out of the ocean as a result of the churning. The first to come out was the cow Surabhi, worshipped by the gods. Next the goddess Varuni emerged. Followed by the fragrant tree known as parijata. Out came the apsaras (dancers of heaven). And the moon, which Mahadeva accepted as an adornment for his head. There were bad things as well. The poison that came out was accepted by the snakes. And dressed all in white, the god Dhanvantari came out with the pot of amrita in his hands. At the sight of the amrita, the gods, the demons and the sages were delighted. But there was more to come. There emerged a lotus flower with the shining form of the goddess Lakshmi. She held another lotus in her hand.
The sages began to chant hymns in front of her. The gandharvas sang, the apsaras danced. Rivers like the Ganga arrived so the Lakshmi could have a bath. There are eight elephants who protect the eight directions. These elephants took clear water from golden vessels and bathed the goddess. The ocean gave her a garland of lotus flowers which would not fade. Vishvakarma provided the jewels. Thus bathed, dressed, jewelled and garlanded, Lakshmi embraced Vishnu. Since the demons did not like Vishnu, this meant that Lakshmi had forsaken the demons. And Lakshmi smiled upon the gods. The demons did manage to get hold of the pot of amrita. But Vishnu adopted a female form to trick the demons of the amrita and give it to the the gods.
The gods drank the amrita and attacked the demons with swords. The amrita ahd made the gods strong and the demons were not match for them. Their armies scattered and they fled into the underworld. The gods were delighted. They bowed before Vishnu and continued to rule over heaven. The sun went back to its old path across the sky. So did the stars. Indra ascended his throne and ruled over the three worlds, after having prayed to Lakshmi.
Parashara told Maitreya. "Indra’s prayers pleased Lakshmi and she agreed to grant him boons". The first boon that Indra asked for was that Lakshmi should never leave the three worlds. And the second boon was that Lakshmi should never turn away from anyone who prayerd to Lakshmi using the same prayer that Indra had used.
The Story of Dhruva
From Brahma’s body was created Manu. All humans are descended from Manu’s son and daughters. This is the reason for their being called manava. Manu had two righteous and brave sons known as Priyavrata and Uttanapada. Uttanapada had two wives, Suruchi’s son was Dhruva. King Uttanapada was fonder of Suruchi than of Suniti and liked Uttama much more than he liked Dhruva.
One day, Dhruva found that Uttama was sitting on his father’s lap on the throne. Naturally, Dhruva also wanted to climb onto his father’s lap. But Suruchi scolded him saying that he should not aspire to that which was Uttama’s. He should always remember that the throne was meant for Uttama and not for Dhruva.
Dhruva was angry. He went running to his mother. And he told his mother what had happened. Suniti consoled him and told him that men suffer or prosper depending on what they had done in their past lives. If one has done good deeds in an earlier life, one becomes a king, has an umbrella held over one’s head and rides excellent horses and elephants in this life. Suruchi and Uttama must have performed many good deeds in their earlier lives. And Suniti and Dhruva must have performed many evil deeds in their earlier lives. This was not something to be unhappy about. Wise men were satisfied with what they got. If Dhruva was really upset at what Suruchi had said, he should stop being unhappy and should instead spend his time on being good, religious, righteous and selfless.
Suniti’s words convinced Dhruva. He said, "Mother, your words have given me peace. I will try to achieve the highest position of all. True, the king loves Suruchi and true, I am not Suruchi’s son. But I am your son and I will show you what I can do. Let Uttama have his throne. I do not wish for something that is someone else’s. Through my own work I will achieve a place that not even my father has achieved."
Dhruva said this and went out of the house. There was a forest not very far away. And in the forest he met seven sages. He bowed before them and said, "I am Dhruva, the son of Uttanapada and Suniti. I am unhappy and so I have come before you."
The sages were surprised. "Prince," they said, "You are only four or five years old. You have nothing to be unhappy about, you have nothing to worry about. Your father is a king and he is still alive. Nor do you seem to be ill. Why then are you unhappy?"
Dhruva told them the reason for his unhappiness. He said that he desired neither wealth nor kingdoms. He simply wanted to go to a place where no one had ever been before. The sages advised him to pray to Vishnu. They also taught him the mantra that was to be used for praying to Vishnu.
Dhruva made his way to the banks of the river Yamuna. This was the region that was known as Madhuvana, because the daitya (demon) Madhu had ruled over it. Rama’s brother Shatrughna had defeated Madhu’s son Lavana and built the city of Mathura here. Here it was that Dhruva prayed. He prayed so hard that even the gods were disturbed. They did their best to break this tapasya of Dhruva’s. The rakshasas appeared to attack him with many weapons. Jackals howled around him. Ghosts threatened him. But Dhruva was undisturbed. He thought only of Vishnu. And saw nothing but Vishnu.
The gods were worried because they thought that Dhruva was praying so that he might obtain the power to defeat them. Perhaps he wanted to become Indra, or the sun, or Kubera, Varuna or Soma. They went to Vishnu and asked him to stop Dhruva’s tapasya. Vishnu reassured the gods. He knew that these were not the things that Dhruva wanted.
Vishnu appeared before Dhruva and offered him a boon. The boy opened his eyes and saw Vishnu standing before him. He wanted the boon that he should always feel like praying to Vishnu. In fact, he did not really want a boon at all. He had seen Vishnu with his own eyes and there was nothing more that he desired. Vishnu was however so pleased that he presisted in granting Dhruva some boon. Dhruva then wanted the boon that he might attain a place that was on top the entire world.
Vishnu told him that he would grant what Dhruva desired. He also told Dhruva that in an earlier life Dhruva had been a brahmana who was devoted to Vishnu. But the brahmana’s friend had been a wealthy and beautiful prince. Having got a boon from Vishnu, the brahmana had desired that in his next life he might be born a prince. That was the reason why he had been born as Dhruva, the son of King Uttanapada.
But since Dhruva no longer wanted kingdoms or wealth, Vishnu would place him in the middle of the sky so that all the stars would revolve around him. His mother Suniti would also be placed in the sky near him.
Have you seen Dhruva in the sky? Of course you have. Near the seven sages who form the constellation of the Great Bear. Dhruva is nothing but the Pole Star.
The Kings Vena and Prithu
Some generations further down from Dhruva, there was a king called Vena. Vena was not a good king at all. He announced that there would be no sacrifices on earth. There was absoultely no reason for praying to Vishnu, wasn’t king Vena superior to even Vishnu? The sages tried to persuade the King to change his ways, but Vena was not in a mood to listen.
The sages therefore decided that Vena should die. They chanted mantras over a straw and killed Vena with the straw. The problem however was that who would rule the kingdom in Vena’s place? Vena did not have any children. The sages then began to knead the dead king’s thighs. After the kneading, a dwarf who looked like a short pillar came out of the thighs.
"What shall I do?", asked the dwarf.
"Sit," said the sages and the dwarf came to be called nishada from the word for sitting. Later, the sons of Nishada came to live in the Vindhya mountains.
The sages then began to knead the dead body’s right hand. And a shining man came out because of the kneading. This was Prithu. As he was born, a divine bow, arrows and armour fell on him from the skies. Everyone was happy at Prithu’s birth. Even Vena no longer had to go to the hell that one has to go to if one does not have a son. The rivers and the oceans arrived with water and jewels for Prithu’s coronation. The gods and Brahma arrived to bathe Prithu before the coronation. Brahma noticed that Prithu had the mark of a chakra (Vishnu’s weapon) on his right hand. This was a good men, because it meant that Prithu was decended from Vishnu. Only kings whom even the gods cannot rival have this sign on their hands.
Prithu was crowned. He was a powerful king. The waters of the ocean trembled when he passed and the mountains made a path for him. His flag was never lowered. The earth yielded crops without any ploughing. The cows gave a lot of milk and the flowers were full of honey. As soon as he was born, Prithu arranged for a sacrifice (yajna). From this sacrifice were born the sutas and the magadhas, who chanted songs in Prithu’s praise.
But there had been a short period between Vena’s death and Prithu’s birth when there had been no king on the land. The land does not flourish in the absence of a king. The herbs disappeared from the earth and people were hungry. These people went to Prithu and begged him to restore the herbs. To obtain the herbs, Prithu took up his bow and arrow and began to chase the earth. The earth adopted the form of cow and started to run. But wherever the earth went, Prithu followed. Finally, Prithu caught up with the earth and the earth restored whatever few herbs were left. To ensure tha the earth returned to normalcy and once again became fertile. Prithu levelled out the mountains with his bow. In the earlier creation, there had been no cities, villages, grains, animal husbandry, agriculture or trade.
It was because of Prithu that all this became possible. This is the reason why the earth is called prithivi.
The Prachetas
Among Prithu’s descendants was a king called Prachinvarhi who married the daughter of the ocean, Savarna. Ten sons, the Prachetas, were born of this marriage. They performed very difficult tapasya (meditation) for ten thousand years under the ocean.
Maitreya asked Parashara, "Why did the Prachetas perform difficult tapasya for ten thousand years?" And this was Parashara’s answer.
Brahma had asked Prachinvarhi to ensure that the world became full of people and Prachinvarhi passed on the task to his sons. But the Prachetas did not know how to go about this task. Their father told them to pray to Vishnu, for didn’t Vishnu offer the solution to all problems? It was after paying to Vishnu that Brahma had created the universe at the beginning of the original creation. On hearing their father’s instructions, the Prachetas prayed for ten thousand years.
When the ten thousand years were over, Vishnu appeared before them on the top of his transport Garuda. He offered them a boon and the Prachetas requirested that they might be able to people the world. Having obtained the desired boon, the Prachetas emerged from the ocean and found that in their absence, the earth had been covered with trees. No winds could blow. In their anger, the Prachetas created wind and fire from their mouths. The wind uprooted the trees and the fire burnt them. All the trees began to be destroyed.
Soma, king of the trees, could not bear this to happen. He rushed to the Prachetas and tried to appease them. There was a beautiful woman called Marisha who had been born from the tree and whom Soma had brought up. Soma offered Marisha in marriage to the Prachetas. He promised them that the son who would be born, Daksha, would people the world. Soma also told the Prachtas the story of Marisha’s birth.
Many years ago, there used to be a sage called Kandu. This sage was performing difficult tapasya on the banks of the river Gomati. To disturb him, Indra sent an apsara (dancer of heaven) named Pramlocha. Kandu fell in love with her, married her and lived with her for more than a hundred years in a valley in the mountain Mandara. When more than a hundred years had passed, the apsara wished to return to heaven. But Kandu said, "Stay for some more time." Pramlocha again stayed there for some more than a hundred years and wished to return to heaven after these hundred years had passed. But Kandu again said, "Stay for some more time." And this went on and on.
After many years had passed, Kandu regained his senses. He said, "Wife, one whole day is over. It is now evening. Let me say my prayers."
"One day," exclaimed Pramlocha. "Are you not aware that nine hundred and eighty-seven years, six months and three days have passed since you married me?"
This made Kandu realize what had happened. He went back to his tapasya and allowed Pramlocha to return to heaven. On her way towards heaven, Pramlocha wiped her sweat on the leaves of trees. She was bearing a baby and the baby came out with the sweat and was left with the trees. It was this baby who grew up and became Marisha.
In an earlier life, Marisha had been married to a king. But the king had died when Marisha had been very young. The young widow had prayed to Vishnu and Vishnu had agreed to grant her a boon. The widow had desired the boon that she might have a son like Brahma and that she might have good husbands in several lives. Vishnu had promised her that she would have a son like Brahma and that she would have several good husbands in the same life. That is why Marisha was now simultaneously married to the ten Prachetas.
Daksha was then born. The same Daksha who had earlier been the son of Brahma. Daksha had sixty daughters. Ten of them were married to Dharma, thirteen to Kashyapa, twenty-seven to Chandra, four to Arishtanemi, two to Angirasa and two to Krishasha. The thirteen daughters who were married to Kashyapa were Aditi, Diti, Danu, Kala, Arishta, Surasa, Surabhi, Vinata, Tamra, Krodhavasha, Ira, Kadru and Muni.
Kashyapa and Diti had two brave sons¾ Hiranyakashipu and Hiranyaksha. Hiranyakashipu’s sons were Anuhlada, Hlada, Prahlada and Sanhlada.
The Story of Prahlada
Hiranyakashipu had received a boon from Brahma. On the strength of this boon, he conquered the three worlds. He drove out Indra from heaven and assumed the title of Indra. He also assumed the titles of Savita, Vayu, Agni, Varuna, Soma, Kubera and Yama. The gods fled from heaven (svarga) and roamed around the world in human forms. Everyone had to worship Hiranyakashipu, the king of the daityas (the sons of Diti). Hiranyakashipu lived in a magnificent palace made of crystal. There the apsaras danced. And Hiranyakashipu indulged in drinking wine.
Young Prahlada had been sent away to study with his guru (teacher). On a vacation he came home with his teacher and Hiranyakashipu naturally wanted to find out what his son had learnt.
"I have learnt to pray to Vishnu," said Prahlada.
Hiranyakshipu was furious. "Why have you taught him this nonsense?," he demanded of the guru.
"I have not," replied the teacher "This is not what I have taught him. He is saying this of his own accord.
"Dear son," asked Hiranyakashipu, "who has taught this rubbish?"
"The teacher of all teachers, Lord Vishnu," came the reply.
"Who is this Vishnu?," asked Hiranyakashipu.
"The Lord of my heart," said Prahlada.
"Lord of your heart. How can you have a Lord other than me?"
"He is not only my Lord, he is yours as well," repied Prahlada. "Lord of everyone."
"Take him away," said the angry Hiranyakashipu. "Send him back to the teacher. Let him unlearn all this."
Prahlada went back to his guru’s home and studied there for many ears. He was then again brought back before Hiranyakashipu.
"Son," asked Hiranyakashipu, "what did you study?"
"To pray to Vishnu," was the reply.
"Kill my evil son," said Hiranyakashipu. "There is nothing to be gained by his remaining alive. He is a disgrace to my family."
On hearing these words, hundreds and thousands of daityas attacked Prahlada with all sorts of weapons. But because Prahlada was protected by Vishnu, the weapons could do him no harm. Hiranyakashipu then let loose many poisonous snakes on Prahlada. But because Prahlada had Vishnu’s protection, the fangs of the snakes could not penetrate his skin. Hiranyakshipu then asked many elephants to kill Prahlada with their tusks. The elephants threw done Prahlada on the gound and gored him with their tusks. But Prahlada thought of Vishnu and the tusks broke on his breast. On the orders of Hiranyakashipu, the daityas next lit a fire. Prahlada was put into the fire, but the flames could do nothing to him. On witnessing all this, Hiranyakashipu’s priests requested him to take Prahlada out of the fire. "Don’t worry," they said, "We will give him a proper education."
Prahlada went back to his guru. But whenever he could find the time, he began to teach the sons of the daityas. He taught them to pray to Vishnu.
This was reported to Hiranyakashipu, who instructed the cooks to poison Prahlada’s food. The cooks did as they were told. But because Prahlada thought of Vishnu, the poison had no effect. The priests tried to persuade Prahlada once more. But to no avail. The priests then created a demon. The demon was like the flames of a fire. It dug up the earth with its feet. And attacked Prahlada with a huge trishula (trident). But the trishula struck Prahlada’s chest and broke into many pieces. This frustrated the demon and it turned around and began to attack the priests instead. The priests ran here and there, but were all killed by the demon.
This made Prahlada very unhappy. "Lord Vishnu, teacher of all the worlds, creator of all the worlds," he prayed. "Please restore these priests back to life." And as soon as Prahlada touched the dead bodies, the priests came back to life. The priests went back to Hiranyakashipu and told him what had happened.
Prahlada was taken to Hiranyakashipu once more. "What gives you these powers?," asked Hiranyakashipu.
"There are not my powers," replied Prahlada. "There are the powers of Vishnu."
On hearing Vishnu’s name, Hiranyakashipu became angry once again. He instructed his servants to take Prahlada to the top of the place and throw him down so that his bones might break on the rocks below. The servants did as they were told. But Prahlada thought of Vishnu as he fell, and nothing happened to him. Hiranyakashipu then called Shambarasura. This was an asura who was well versed in the use of maya, the technique of creating illusions and hallucinations.
Shambarasura used maya to create illusions around Prahlada. But Prahalda kept thinking of Vishnu. And Vishnu’s weapon, the sudarshana chakra, came and destroyed all the maya. Hiranyakashipu then asked the wind to dry up Prahlada’s body. But this too failed. And Prahlada returned to the home of his teacher.
The teacher taught him the things that a king should know. These precepts of royal policy had been laid down a long time ago by Shukracharya. They taught one the rules for dealing with one’s enemies and one’s friends.
When his education had been completed, Prahalda was brought again before Hiranyakashipu. "Son," said Hiranyakashipu, "show me what you have learnt. How will you deal with your enemies?"
"What enemies?," asked prahlada. "Vishnu is in me, Vishnu is in my friends and Bishnu is in my enemies. I fVishnu is everywhere, how can there be enemies? I see firnds everywhere, Gods, humans, birds, animals, tree and snakes are all ful of the same Vishnu. Therefore, one should look upon the whole world as one looks upon oneself."
Hiranyakashipu became mad with anger. He got up from his throne and kicked his son on the chest. He told his soldiers to tie Prahlada in nooses of snakes and throw him into the sea. They were then to throw down mountains on the sea so that Prahlada got crushed. This is precisely what the daityas did. But Prahlada kept on praying to Vishnu. He forgot all about himself and thought only of Vishnu. Prahlada became like Vishnu himself and the nooses of snakes fell away from his body. Prahalada removed the mountains tha thad been thrown down by the daityas and emerged from the water. He prayed to Vishnu and Vishnu appeared before him.
"What boon do you desire, Prahlada?," asked Vishnu.
"That I may be forever faithful to you."
"Granted," said Vishnu. "What else do you want/"
"That my father’s sins be forgiven."
"Granted," said Vishnu.
Prahlada returned to Hiranyakashipu and the father relented and embrace his son. Eventually, Vishnu adopted the form of a man-lion (nrishimha) and killed Hiranyakashipu. Prahlada became the king of the daityas and he ruled well and wisely. He had many sons and grandsons. One of Prahlada’s sons was Virochana and Virochana’s son was Vali.
I have told you that the Vishnu Purana has six major sections. This where the first section ends.
Priyavrata and Bharata
Maitreya told Parashara, "Sage, I have learnt that Manu had two sons, Priyavrata and Uttanapada. You have already told me about Uttanapada’s son Dhruva. But what about Priyavrata?" And this was Parashara’s reply. And this was Parashara’s reply.
Priyavrata married the daughter of Kardama and had ten sons. Their names were Agnidhra, Agnivahu, Vapushmana, Dyutimana, Medha, Medhatithi. Bhavya, Savana, Putra and Jyotishmana. Medha, Agnivahu and Putra were not interested in becoming kings, they became sages. The world is divided into seven regions or dvipas. Priyavrata gave each of the remaining seven sons a dvipa to rule over. Agnidhra got Jambudvipa, Vapushmana, Shalmalidvipa, Dyuti mana Krounchadvipa, Medhatithi Plakshadvipa, Bhavya Shakadvipa, Savana Pushkaradvipa and Joytishmana Kushadvipa. King Agnidhhra had nine sons, Nabhi, Kimpurusha, Ilavrita, Ramya, Shashtha, Hiranvana, Hari, Kuru and Bhadrashva. Jambudvipa was divided up by Agnidhra among these sons. Nabhi got the region that was to eventually became Bharatavarsha. Nabhi had a son called Rishabha. Rishabha had a hundred sons, the eldest of whom was Bharata. It is after Bharata that the country was called Bharatavarsha.
Some Geography
You have already been told that the world is divided into seven dvipas, Jambu, Shalmali, Krouncha, Palksha, Shaka, Pushkara and Kusha. The seven dvipas are surrounded by seven oceans. Their names are Lavana, Ikshu, Sura, Sarpi, Dadhi, Dugdha and Jala. Jambudvipa is right in the middle. And in the middle of Jambudvipa is the golden-hued Mount Meru. If the earth were to be a lotus flower, Mount Meru would be the stamen.
To the south of Mount Meru lies first Bharatavarsha, then Kimpurushavarsha and eventually Harivarsha. To the north lies first Ramyaka, then Hiranmaya and eventually the northern part of Kuruvarsha. Mount Meru is actually in Ilavritavarsha. And on four sides of Mount Meru are four mountains. To the east is Mandras, to the south Gandhamadna, to the west Vipula and to the north Suparshva. These mountains have a lot of jambu or jamum trees. That is why the region is known as Jambudvipa. There are four beautiful lakes around Mount Meru. Their names are Arunoda, Mahabhadra, Asitoda and Namasa. On the peak of Mount Meru is Brahma’s famous city.
The river Ganga originates from the feet of Lord Vishnu. It flows around the moon and then falls on Brahma’s city. It then divides into four rivers, Sita, Alakanada, Chakshu and Bhadra. Sita flows eastwards, Alakanada southwards into Bharatavarsha, Chakshu westwards and Bhadra northwards. In Bharatavarsha, Alakananda divides into seven rivers.
The region around Mount Meru is regarded as a svarga on earth. Here live the gods, goddesses, gandharvas, yakshas, rakshasas, daityas and danavas. Only the righteous people can go there, the sinners are not permitted to enter.
The sons of Bharata live in Bharatavarsha. There are seven major mountains in Bharatavarsha and their names are Mahendra, Malaya, Sahya, Shuktimana, Riksha, Vindhya and Paripatra. To the east of Bharatavarsha live the kirtas or hunters and to the west live the yavanas. The rivers Shatadru and Chandrabhaga flow out of the Himalayas, the main rivers mentioned in the Vedas from Mount Paripatra and the rivers Narmada and Surasa from Mount Vindhya.
Jambudvipa is surrounded by the ocean named Lavana. The people of Jambudvipa worship Vishnu. In other dvipas, other gods are worshipped. Bharatavarsha is the best part of Jambudvipa.
There are seven underworlds (patala) on earth. Their names are Atala, Vitala, Nitala, Gabhastimata, Mahatala, Sutala and Patala. Here live the danavas, daityas, yakshas and nagas. Narada once went on a trip to patala and discovered that patala was more beautiful than svaraga. It was a place full of jewels. During the day, the sun only provided light, but no heat. And during the night, the moonbeams provided light, but no cold. Patala was full of rivers, forests and lakes. The inhabitants of patala wore beautiful clothes, rubbed scented paste on their bodies and loved music. At the bottom of patala was Vishnu in the form of a thousand-headed snake. This snake was known as Shesha.
Under the earth and the water are several hells (naraka). They form the kingdom that Yama rules over. There are different narakas for different types of sinners. Those who lie and bear false witness go to Rourava. Those who kill cows go to Rodha. Those who drink, kill brahmanas or steal gold go to Shukara. Those who kill kshatriyas or vaishyas go to Tala. Those who treat their teachers’ wives badly go to Taptakunda. Those who kill messengers or sell women or horses go to Taptalouha. Those who treat their daughters and daughters-in-law badly go to Mahajvala. Those who show disrespect to their seniors or those who criticize the Vedas go to Lavana. Thieves go to Vimohana. Those who criticize good things, Vedas or brahmanas and those who hate their fathers go to Krimibhaksha.
Those who eat before their fathers, gods or guests go to Lalabhaksha. Those who make arrows go to Vedhaka. Those who make swords go to Vishasana. Astrologers go to Adhomukha. Fathers who eat sweets without offering them to their children and brahmanas who sell meat, milk or salt to go to Puyavaha. This is also the naraka that is reserved for brahmanas who keep cats, hens, goats, dogs, pigs or birds to make a living. Brahmanas who make a living as actors or fishermen and poisoners and arsonists go to the naraka known as Rudhirandha. Those who destroy villages go to Vaitarani. The unclean go to the naraka kown as Krishna. Those who destroy forests for no reason go to Asipatravana. Those who make a living by keeping sheep or those who kill deer go to Vanhijvala. Fathers who study under their sons go to Shvabhojana. Those who oppose the law of the four classes go to Niraya.
Apart from these narakas, there are thousands of others. Apart from the sins mentioned earlier, there are thousands of other sins. In the narakas, sinners suffer for their sins. They are hung upside down. Once they have spent the time in naraka and have paid for their sins, they are born again. Depending on how they have behaved, people are born as trees, creepers, worms, fish, birds, animals, human religious people or gods. A sinner does not however have to go to naraka if he repents for his sins. And the best way to repent is to think of Vishnu.
Some Astronomy
Many miles above the earth is the world of the sun. Then come the several worlds of the moon, the Stars, Mercury, Venus, Mars, Jupiter, Saturn, the saptarshis (the Great Bear constellation) and Dhruva respectively. Dhruva is the centre of all the stars. Above it is Janaloka, where Brahma’s sons live. Gods live in Tapoloka, above Janaloka. Satyaloka is still higher up. It is divided into Brahmaloka and Vaikunthaloka, abodes of Brahma and Vishnu respectively.
The inhabitants of Dhruvaloka, Janaloka, Tapoloka and Satyaloka are not destroyed at the end of each cycle of creation. But the inhabitants of the other three lokas are destroyed. The first of these lokas is of course the earth or bhurloka. The second is bhuvarloka, where live the sages, the region between the earth and the sun. And the third is svaroka, the region from the sun to Dhruva. There are thus seven lokas in all.
Actually, the universe consists of fourteen regions, the seven lokas and seven patalas. A loka or a patala is called a bhuvana and there are fourteen such buvanas in the universe. The first of these lokas is of course the earth or bhurloka. The second is bhuvarloka, where live the sages, the region between the earth and the sun. And the third is svarloka, the region from the sun to Dhruva. There are thus seven lokas in all.
Actually, the universe consists of fourteen regions, the seven lokas and seven patalas. A loka or a patala is called a bhuvana and there are fourteen such burvanas in the universe. The bhuvanas are surrounded by darkness on all sides. Around the darkness is water. And around the water is fire. Beyond the fire is the wind and beyond the wind there is the sky.
The Story of Jadabharata
Many years ago there used to live a king named Bharata. He was the son of Rishabha and used to live in a place known as Shalagrama. He thought of Vishnu all the time, even in his dreams and he had given up all thought of violence.
Once Bharata had gone to bathe in a river. A deer had also come to drink water there. While the deer was drinking water, there was the terrible roar of a lion. The deer gave a frightened leap and gave an untimely birth. The baby fell into the river. The mother deer died as a result of the leap. But Bharata rescued the baby deer from the water and brought it home to his ashrama (hermitage). Every day, the king fed the baby and slowly, the deer grew bigger. It wandered around the hermitage. Sometimes it even wandered out, but returned quickly as it was frightened of tigers. Asit grew older, the deer would leave the ashrama in the mornings and return in the evenings.
Bharata grew attached to the deer and forgot everything else. He had given up his kingdom, his sons, and his friends and forgotten them all. But he could not forget the deer. If the deer was late in returning to the ashrama, he would worry that it might have been eaten up by a wolf or a tiger or a lion. He would be happy only when the deer returned. And because Bharata thought about the deer so much, he forgot to think of Vishnu.
Many years passed. Bharata died watching the deer and thinking of it. Since he thought of the deer while dying, he was born as a deer in his next life. The only difference was that he was born as a jatismara deer, that is, a deer that remembered the incidents of its past life. As a deer, Bharata left his mother and came again to Shalagrama because he remembered his old place. He lived on dry leaves and dry grass and eventually died. He was reborn as a jatismara brahmana. In this life he was truly learned, well versed in all the shastras.
Since he had attained the supreme knowledge, he saw no point in reading the Vedas or in doing work. He kept to himself and spoke little, only when he had to. His body was dirty, his clothes were filthy and he never cleaned his teeth. Because of this, people treated him badly. But since interaction with people was an obstacle to attaining supreme knowledge. Bharata kept up this pretence of beigh slightly mad. He moved so little that he came to known as Jababharata. He ate whatever was available to him. And when his father died, his brothers, nephews and friends, gave him only dirty food to eat. Since he was strong and stout, they used him in their farming work.
The sage Kapila had an ashrama on the banks of the river Ikshumati. One day, the King of Soubira wanted to go there on a planaquin to learn words of wisdom from the sage. The servant of the king looked for palanquin-bearers who would carry the palanquin free of charge and found Bharata. So Bharata bore the palanquin along with the other bearers. But he walked slowly while the other bearers walked fast. The result was that the palanquin did not move smoothly. When scolded, the other bearers naturally blamed Bharata for this difficulty.
"What is wrong?" Asked the king of Bharata, "Haven’t you borne the planquin only for a little while? How is it that you are tired? Can’t you bear a little burden? You look quite strong to me."
Bharata’s answer was this. "Who am I and who are you? What you have seen is only my body and your body. I am not my body and nor are your your body. Our atmans or souls are what we really are. My atman is not strong or tired, nor is it carrying your palanquin upon its shoulders."
Having said this, Bharata was quiet again. But the king got down from the palanquin and fell at his feet. He wanted to know who Bharata really was, for such words of wisdom do not come from an ordinary man. Bharata then told him the truth about the atman, which is never destroyed and takes up different bodies from one life to another. This is the jivatman. In additon, there is the paramatman, which I s Vishnu and is everywhere. There is no difference between the jivatman and the parmatman and the person who has realized this is truly wise. To think that the jivatman is different from the parmatman is to suffer from maya or illusion.
Bharata also told the king a story. Many years ago Brahma had a son known as Ribhu. Ribhu was very learned and his disciple was Nidagha, the son of Pulastya. The teacher and the pupil used to live in the banks of the river Devika, near a city known as Viranagara, but Ribhu realized that Nidagha was still not ready for the supreme knowledge. So he sent the pupil to live in the city, although he continued to live in the forest.
One day, Ribhu decided to pay Nidagha a visit to see how the disciple was getting on. After Ribhu had washed his hands and feet, Nidagha offered him food. "Please eat," he said.
"What have you got to eat?" asked Ribhu. "Is it clean food?"
"I have rice and cerals and fruit and sweets." Replied Nidagha.
"That is unclean food," said the teacher. "Make me rice pudding, curds and wine."
Nidagha asked his wife to prepare the desired food. The food was prepared and Ribhu had his fill.
"Are you content now?" asked Nidagha . "Where are you going and why did you come here?"
Ribhu replied as follows. "Those who are hungry become content on eating food. I was not hungry, so the question of my being content after eating does not arise. Why ask me a silly question? The body feels hungry, I do not. I am not the body. You asked me where I was going and why did I come here. These are meaningless questions. My atman is everywhere, it cannot go or come. I am not really what you see. Nor are you what I see. I did not care at all about what you gave me to eat. I said all that just to see what you would say. Since all food is made of the same elements, it all tastes alike. Learn this, for this is true knowledge."
Threreupon, Nidagha bowed down before Ribhu and said that his illusions have now been destroyed.
After one thousand years had passed, Ribhu came again to Nidagha. And he found that Nidagha now lived outside the city, eating grass and straw. He didn’t mix with other people and had become frail and thin. Ribhu again gave him a lesson on true knowledge, which does not distinguish between all things and paramatman.
And Bharata said that this was the knowledge that the king should learn. The sky sometimes looks blue and sometimes white, but it is the same sky. These who suffer from illusions look upon different atmans separately. But they are truly all part of the same atman. There is nothing in the world except this atman and all of us are parts of the same atman.
This is the end of the second section of the Vishnu Purana.
The Manvantaras
The manvantara is a cycle of creation and destruction. A Manu rules over each such manvantara. There have been six manvantaras till now and the names of the respective Manus were Svayambhuva, Svarochasha, Outtami, Tamasa, Raivata and Chakshusha. Vaivasvata, the son of the sun, rules over the present and seventh manvantara. Each manvantara has its own gods and rishis. The gods of the present manvantara are the adityas, the vasus and the rudra and Purandara holds the title of Indra, the king of the gods. The names of the seven rishis of the present manvantara are Vashistha, Kashyapa, Atri, Jamadagni, Goutama, Vishvamitra and Bharadvaja.
These were the seven manvantaras that have passed. But there are seven manvantaras yet to come.
Vishvakarma had a daughter named Samjna who was married to Surya, the sun. Their children were called Manu, Yama and Yami. After some time, Samjna found that she could no longer bear the energy of her husband. So she created a woman known as Chhaya who looked exactly like her. She left Chhaya to look after her husband and went off to meditate in a forest. Surya did not know that this was Chhaya and not Samjna. Surya and Chhaya had two sons called Shanaishchara and Savarni Manu and a daughter called Tapati.
One day, for some reason, Chhaya became very angry and cursed yama. Both Yama and Surya then understood that this woman could not be Yama’s mother Samjna and must be someone else. Chhaya told them what had happened. And Surya learnt that Samnjna was performing tapasya in a forest in the form of a mare. Surya himself adopted the form of a horse and joined his wife. As horses, they had three sons, the two Ashvinis and Revanata.
Surya wanted to bring Samjna back to his home. The problem however was Surya’s energy, which Samjna could not stand. Therefore, Vishvakarma sliced off Surya’s energy and the sliced off part fell on the earth. With this energy Vishvakarma made Vishnu’s chakra, Rudra’s trishula, Kubera’s palanquin, Kartikeya’s spear and other weapons of the other gods.
As mentioned earlier, Surya and Chhaya had a son called Savarni Manu. This would be the Manu in the eighth manvantara and Indra would then be Vali, the son of Virochana. The ninth Manu would be Dakshasavarni, the tenth Brahmasavarni, the eleventh Dharmasavarni, the twelfth Savarna, the thirteenth Rouchya and the fourteenth Bhoutya. At the end of each four cycle of yugas, the Vedas are destroyed and in each satya yuga, the respective Manu rewrites the sacred shastras. In each manvantara, Manu, the seven rishis, Indra the gods and the kings are created afresh. Fourteen manvantaras make a kalpa comes Brahma’s night. During that night, Vishnu in his form of Brahma sleeps on the waters that are everywhere.
Vedavyasa
In each age, Vishnu in his form of Vedavyasa, divided the Vedas. In every dvapara yuga, this is done. The present manvantara is the Vaivasvata manvantara and in this manvantara, the Vedas have already been divided twenty-eight times. The names of these twenty-eight Vedavyases were Svayambhu, Prajapati, Ushana, Brihaspati, Savita, Mrityu, Indra, Vashishtha, Sarasvata, Tridhama, Trivrisha, Bharadvaja, Antariksha, Vapri, Trayaruna, Dhananjaya, Kritanjaya, Rinajya, Bharadvaja, Goutama, Haryatma, Vena, Trinavindu, Riksha, Shaktri, Parashara, Jatukarna and Krishna Dvaipayana. The Vishnu Purana says that the next Vedavyasa will be Drona’s son Ashvatthama. As you may know from the Mahabharata, Ashvatthama is immortal.
The essence of brahman and the four Vedas is captured in the word Om. Brahman is everywhere, but appears to different people in different forms.
The four Vedas, Rig, Yajur, Sama, and Atharva, together have one lakh shlokas. It is from the Vedas that the ten famous sacrifices (yajnas) originate. When Krishna Dvaipayana Vedavyasa sought to divide the four Vedas, he first gathered around him four disciples who were learned in the Vedas. Paila was taught the Rig Veda, Vaisham-payana the Yajur Veda, Jaimini the Sama Veda and Sumantu the Atharva Veda. Krishna Dvaipayana taught the Puranas to his discipline Romaharshana.
Yajnavalka
Once upon a time, the famous rishis decided that they would have a gathering. They also decided that whoever did not come to this gathering, would after a period of seven days commit the crime of killing a brahmana. All the sages came to this gathering, but Vaishampayana did not. After seven days, Vaishampayana stepped on his nephew and killed him by mistake. This was a terrible sin and had to be atoned for.
Vaishampayna had divided the Yajur Veda into twenty-seven parts and had distributed these parts among various disciples. One of these disciples was Yajnavalka. Vaishampayana called his disciples together and said, "I have committed the crime of killing a brahmana. Please arrange for a sacrifice so that I might atone for this sin."
On hearing this Yajnavalka said, "There is no need to bother about these other disciplines. They do not have much power. I will arrange for the sacrifice myself."
This made Vaishampayana angry. "You have insulted the other disciples, Yajnavalka," he said. "Return to me hwat I have taught you. I do not need a disciple like you."
Yajnavalka replied,"I said what I did because I respected you. But since you have misunderstood, I too do not require a teacher like you. Here is what I have learnt. I am returning it."
Yajnavalka then vomited out the Yajur Veda and the other disciplines ate it up in the form of birds. That is why this branch of the Yajur Veda is called the Taittiriya after the name of the bird Tittira.
But Yajnavalka still wanted to learn the Yajur Veda. So he began to pray to the sun. The sun finally appeared to him in the form of a horse and taught him those branches of the Yajur Veda which even Vaishampayana did not know.
The Puranas
Now the Vishnu Purana describes what the Puranas are and how they came to written. It says that the original text Purana Samhita was taught by Vedavyasa to his disciple Romaharshana (also called Lomaharshana). Romaharshana had six disciples, Sumati, Agnivarchah, Mitrayu, Shamshapayana, Akritavrana and Savarni. Each of these disciples composed a Purana on the basis of the Purana Samhita. It was on the basis of these that the Vishnu Purana had written. It was written after the Padma Purana and is devoted to the glory of Lord Vishnu.
There are fourteen types of knowledge (vidya). These are the four Vedas, the six Vedangas, Mimamasa, Nyaya, the Puranas and the Dharmashastras. To this one might add four further forms of knowledge, Ayurveda, Dhanurveda, music and Arthashastra. There are three types of rishis, brahmarshis, devarshis and rajarshis.
Yama
When people die, they come under the control of Yama and Yama sends them to different narakas. When they have atoned for their sins, they are reborn. Maitreya wanted to know if there was any way in which men could avoid going to Yama after death.
Parashara told him that Nakula had asked the same question of his grandfather Bhishma. And Bhishma had told him that he used to have a brahmana friend from Kalinga. This friend had learned words of wisdom from a jatismara sage. The sage had told Bhishma’s friend of a conversation that had once taken place between Yama and Yama’s servant.
Yama told his servant, "Do not touch those who are devoted to Vishnu. I am the lord of all the others except these. I am not really independent, I work under the supervision of Vishnu. He is also capable of punishing me. Even the gods worship the lotus-like feet of Vishnu. Stay away from the devotees of Vishnu."
"How does one become a devotee of Vishnu?" asked the servant.
Yama replied, "Those who do not deviate from what is laid down from their class, those who make no distinction between friends and enemies, those who are thieves, those who are non-violent and those whose hearts are pure and free of anger, these are the devotees of Vishnu. They think of Vishnu all the time. And because they think of Vishnu all the time, they are of pleasing appearance. When Vishnu is in one’s heart, one commits no sins. Do not go near such people. For the strength of Vishnu’s chakra is such that your or mine powers would immediately be destroyed."
The Four Classes and the Four Stages
The most important way of following Vishnu is to follow the law of the four classes (varna) and the law of the four stages (ashrama) as laid down in the shastras (sacred texts)
The four classes are brahmanas, kshatriyas, vaishyas and shudras. It is the duty of the brahmana to give alms, worship the gods through sacrifices and study the Vedas. They should treat all living beings well and not harm anyone. The most important wealth a brahmana can have is the friendship of others. A kshatriya should donate to brahmanas, study and perform sacrifices to Vishnu. But his most important duty is to bear arms to protect the earth. The king’s duties are to punish the evil and protect the good. The vaishyas are to do animal husbandry, trade and agriculture. In addition, they should study, donate alms and perform sacrifices. The shudra’s duty is to serve the other classes. If it is impossible to make a living through this, the shudra may make a living through trade or handicrafts.
Common duties of all four classes are kindliness, cleanliness, hard work, truthfulness, friendship and the capacity to bear hardship. If for some reason a brahmana cannot make a living through the methods that have been laid down, he can take up arms and perform the duties of kshatriya. Or he can take up agriculture, animal husbandry or trade. A kshatriya can also take up agriculture, animal husbandry or trade. But a brahmana or a kshatriya should never take up the duties of a shudra. This is permitted only in times of great danger or if there is absolutely no other way out. Everyone should ensure that the duties of the four classes do not get mixed up.
The first of the ashramas is brahmacharya (celibate studenthood). After he has been invested with his sacred thread, a son should be sent to his teacher’s house to learn the Vedas. There he will lead a clean life and pay attention to the rituals. He will serve his guru and study the Vedas. In the morning and the evening he will pray to the sun and the fire and bow to his teacher after the prayers are over. The disciple (shishya) will sit only after the guru sits, he will walk only after the guru walks. He will never oppose his guru. When the guru asks him to, he will sit down and study the Vedas. Every morning, the shishya will bring water and flowers for his guru. Eventually, the shishya will have learnt the Vedas and attained knowledge. He will then pay the guru the price of the knowledge (dakshina), take the guru’s permission and prepare to step into the next ashrama, that of garhasthya (householder stage).
This is the time to get married and choose a proper living. Such a person has to serve gods through sacrifices, guests through food, rishis through reading the Vedas, Brahma through having children and the entire world through truthfulness. In many ways, a garhasthya ashrama is superior to the others. The brahmanas and those who follow brahmacharya may have to through alms. It is the person in garhasthya ashrama who provides them this. When guests arrive, the householder will offer whatever he can in the nature of food, seats and beds. If a guest goes away dissatisfied, he takes away the householder’s punya (store of merits) and leaves his sins with the householder. A guest is never to be refused.
After a person has lived a full life as a householder, he may proceed to the forest-dweller stage, vanaprastha. He can take his wife with him or leave her in the care of his son. He will live in the forest on fruits and roots and leaves, he will sleep on the ground and he will not cut his hair or shave his beard. He will worship the gods, tend to guests and give alms to those who need them. His main duty is meditation.
The final ashrama is that of sannyasa. A person is ready to enter this when he can give up his sons, wife and all material possessions. To him all living beings will be friends and he will not harm any living being. He will live alone and perform yoga (excerises that unite man with God). He will never stay in a village more than one night at the time and in a city for more than five nights at a time. A sannyasi or hermit will beg for his food. But he will come to a house for alms only after he is sure that everyone in the house has eaten.
Rituals
There are some rituals to be followed when a son is born and some others to be followed when a funeral cermony (shraddha) is to be held. The father gives a name to the son after the tenth day of birth. There are eight types of marriage. Their names are Brahman, Daivya, Arsha, Prajapatya, Asura, Gandharva, Rakshasa and Paishacha. For each varna or class, specific forms of marriage are prescribed.
There are some rituals that are laid down for a householder. Every day he must worship gods, cows, brahmanas, sages and elderly teachers. He should never steal, never lie and never utter what is unpleasant to others’ faults. He should not be envious of other people’s property. Nor should he associate himself with those who are evil. He should never enter a burning house or climb to the very top of a tree. He should cover his mouth when yawning. He should be careful of stepping on the shadows of gods and flags and those who should be worshipped. One should not live in a house alone, nor should one go to a forest alone. One should avoid going near wild beasts.
A good householder does not leave his house before bowing to a religious object, a flower, a jewel, clarified butter or a respected person. When he travels at night or goes to a forest, he carries a stick in his hand. He always wears sandals and uses an umbrella when it rains or when the sun is out. He is a friend to all beings. He always tells the truth. But when the truth harms other people, he keeps quiet.
Several rituals have to be followed when a son or daughter gets married, when a new house is to be entered, when a son is to be named or when a new-born baby is to be first seen.
When someone dies, the dead body is to be bathed and garlanded. The dead body must always be burnt outside the village. For a brahmana the shraddha ceremony takes place after ten days, for a kshatriya after twelve days, for a vaishya after fifteen days and for a shudra after a month. At a funeral ceremony an odd number of brahmanas must be fed. If ordinary food is given to brahmanas at a funeral, the ancestors remain satisfied for a month. But they are satisfied for two months if fish is given, for three months if rabbit is given. For four months in the case of the meat of birds, for five months with pork, for six months with mutton, for seven months with venison, for eight months if a special sort of deer meat is given, for nine months with gayal meat, for ten months with lamb, for eleven months with beef, and forever with the meat of a vardhinasa bird. The best place to perform a shraddha is Gaya.
Mayamoha
Many years ago there was a war between the devas and the asuras that lasted for a year. At the end of the war, some daityas named Hrada defeated the devas. The devas fled to the northern shores of an ocean and there began to pray to Vishnu. Vishnu appeared before the devas and created for them a being called Mayamoha out of his own body. Led by Mayamoha, the devas went to fight with the asuras.
The asuras were performing tapasya on the banks of the river Narmada. Mayamoha appeared before them dressed in leaves and with a shaven head. He told them that the best way to attain what the asuras desired was through the religion preached by Mayamoha. The asuras were persuaded by Mayamoha to leave the path of the Vedas. The asuras who adopted this new religion came to be known as arhats. They began to criticize the Vedas and the devas. Others criticized yajnas and brahmanas.
The asuras were thus dislodged from the righteous path and the devas attacked them afresh. This time the devas could defeat the asuras, since the asuras had lost the power of their religion.
Shatadhanu and Shaivya
Many years ago there used to be a king known as Shatadhanu. His wife Shaivya was a religious woman. Together, they used to pray to Vishnu, on the banks of the river Bhagirathi. They were not interested in other things. One day a fraudulent teacher came to them. Shatadhanu spoke to this person, but Shaivya did not. Some years later, Shatadhanu died and Shaivya also died with him on the funeral pyre.
Because he had spoken to the false teacher, Shatadhanu was born as a dog in his next life. And Shaivya was born as a jatismara daughter to the king of Kashi. When the king of Kashi wished to get his daughter married off, Shaivya refused. She had learnt that her husband had been born as a dog and was living in the city of Visisha. So she went there and met the dog. She gave it good food to eat. The dog merely wagged its tail. At this, Shaivya felt ashamed and tried to remind the dog of its earlier life.
Finally the dog did remember its earlier life and this made it very sad. It left the city and climbed a mountain peak. From there it threw itself down on the desert and died. This time it was born as a jackal and again Shaivya met the jackal in the mountain named Kolahal. She reminded the jackal of its earlier life. Thus reminded, the jackal died in the forest and was born as a wolf. Shaivya met the wolf and and reminded it of its earlier life. When the wolf died, it was born as a vulture. Shaivya went to meet it. This time, after the death of the vulture, Shatadhanu was born as a crow. The crow was next born as a peacock. Shaivya made friends with the peacock.
King Janaka was performing an ashvamedha sacrifice. The peacock had a bath at the time of the sacrifice. When Shaivya reminded the peacock of its earlier life, it died. It was now born as the son of Janaka and Shaivya agreed to marry him. After Janaka died, his son became the ruler of the kingdom of Videha. In this life Shatadhanu performed many sacrifices and gave many alms. He had several sons and ruled the kingdom and the earth well. When he died, Shaivya again died on the funeral pyre with him. Husband and wife went to heaven.
The story illustrates the evils of speaking to fraudulent people who have given up the Vedas. One goes straight to naraka if one mixes with such people.
This is the end of the third section of the Vishnu Purana.
Dynasties
There were many great people inthe line of Manu. The first in this line was Brahma. In the beginning of creation, Vishnu in his form of Brahman came out of brahmanda. From Brahma’s fingers was born Daksha Prajapati. Daksha’s daughter was Aditi, Aditi’s son was Surya and Surya’s son was Manu. Because Manu wanted a son, he prayed to the gods Mitra and Varuna. From the yajna that was done, a daughter named Ila came out. But Manu had really wanted a son. So, for a while, Ila became a son called Sudyumna.
Chandra’s son was Budha. Sudyumna was one day wandering around Budha’s ashrama as the girl Ila. Budha married her and they had a son called Pururava. After Pururava was born, Sudyumna peformed sacrifices so as to become a man again. Once he became a man, he had three sons called Utkala, Gaya and Vinata.
In this dynasty there was a king called Marutta. Marutta performed a wonderful yajna. No such yajna has been performed ever since. Every article used in the cermony was made of gold. Indra drank a lot of soma juice and was satisfied. So were the brahmanas. It was the gods who served the food.
Further down the family tree there was a king called Sharyati. Sharyati had a daughter named Sukanya. Sukanaya was married to the sage Chyavana. Sharyati also had a son named Anarta and Anarta had a son named Revata. Revata had one hundred sons, the eldest being Kakudmi. Kakudmi’s daughter was Revati. Kakudmi did not know who to marry off this beautiful daughter to. He decided to go to Brahmaloka to ask for Brahma’s advice. When he reached Brahmaloka, the gandharvas were singing and Kakudmi decided to listen to the songs for a while. When the songs were finished, he asked Brahma whom he should get Revati married to.
`"What is your opinion?" ,asked Brahma.
Kakudmi named several kings who the thought might be good husbands for Revati. But Brahma told him that while he had been listening to the songs in Brahmaloka, several thousand years had passed on earth. These kings and their sons and grandsons were all dead. In fact, Kakudmi’s captial Kushasthali was now a city called Dvaraka. And Vishnu had been born as Baladeva there. There could be no better husband for Revati.
Kakudmi returned to earth and found that men were now much shorter than they used to be. He married Revati off to Baladeva. But Revati was very tall. So with his plough, Baladeva pulled Revati down to the right size.
Ikshvaku, Yuvanashva and Soubhari
Many happened to sneeze once. As a reult of the sneeze, a son known as Ikshvaku came out of his nose. Ikshvaku’s son was Vikukshi. Ikshvaku wished to perform a shradha ceremony and sent his son off to the forest to bring meat for the ceremony. Vikukshi killed many deer and felt hungry and tired. To satisfy his hunger he ate a rabbit and brought theother meat to his father, who then offered the meat to Vashishtha who was looking after the ceremony.
"This meat is unclean," said the sage, "your son has already eaten the meat of a rabbit."
Ikshvaku banished Vikukshi, although Vikukshi did rule the kingdom after Ikshvaku died. Vikukshi had a very brave son called Paranjaya. The devas and the asuras once fought a terrifble war and the devas could not defeat the asuras. The devas prayed to Vishnu and Vishnu told them that he would be born on earth as Paranjaya. Under Paranjaya’s leadership, the devas would be able to defeat the asuras. So the gods came to paranjaya and asked him to be their leader in this war. Paranjaya agreed to do this only if he could fight te war perched on Indra’s shoulders. Indra adopted the form of a bull. Paranjaya fought the war seated on the bull. The demons wre defeated. But from the word kakut, which means shoulder. Paranjaya hereafter came to be known as Kakutstha.
Among Kakutstha’s descendants was a king called Yuvanashva. Yuvanashva did not have any son. He persuaded the sages to perform a yajna so that he might have a son. The ceremony finished at midnight and the sages kept the sacred waters of the yajna in a pot for the night. The intention was to give the sacred waters to Yuvanashva’s wife to drink in the morning. Then she would have a strong son. But Yuvanashva felt very thirsty in the night. And without knowing that the waters in the pot was sacred, drank them by mistake. So a baby came into Yuvanashva’s body and grew bigger and bigger. When the time came for the baby to be born, it burst out through the king’s right side, although the king did not die. But the problem was, who would be a mother to the baby? Given the peculiar circumstances, Indra agreed to be the mother. He came and said, "Mam dhata," which means "I will be the nurse." The baby thus came to be known as Mandhata. Because Indra was rearing him, he became fully grown in a single day. He ruled the entire world from where the sun rises to where it sets.
During Mandhata’s reign, a sage named Soubhari lived under the water for twelve years. He used to see the king of the fishes playin the water with his children and grandchildren. This made Soubhari feel that he should also have children and grandchildren. But to do this, he needed to get married.
Mandhata had fifty daughters. Soubhari went to Mandhata and wanted one of these daughters in marriage. Mandhata did not like the look of Soubhari’s diseased body. But at the same time, he was scared that he might be cursed if he refused. So he said that the custom of his family was that daughters married bridegrooms whom they chose and approved of. Soubhari realized that this was merely a ploy of Mandhata’s to avoid giving a daughter in marriage to a diseased old man. Soubhari therefore requested that he might be given one chance to meet the daughters of Mandhata. If any one of them wished to marry him, only then would he marry. If all of them refused to marry him, he would go away and no more would be heard of the matter.
This seemed to be a reasonable enough request and Mandhata agreed. But Soubhari was a powerful sage. Before meeting the daughters, he transformed himself into a very handsome man. He was so handsome that all the daughters wished to marry him. The result was that Soubhari was married to all the fifty daughters and took them to his ashrama. He then called Vishvakarama and asked Vishvakarma to build separate palaces for the fifty wives. Each palace was to have a like with lotuses and swans, each palace was to have a pleasure garden and beautiful beds, seats and jewels. Vishvakarma did as he had been instructed.
After some days, Mandhata wished to find out how his daughters were. He came to the ashrama and saw the beautiful palaces and pleasure gardens. He entered one of the palaces and met one of his daughters there. "How are you, daughter?", he asked.
"I live in a wondeful palace, father," the daughter replied. "Look at this pleasure garden, look at these beautiufl birds and the gorgeous lake. I eat good food and wear nice clothes and jewels. I am very happy. The only complaint that I have is this. My husband spends all his time with me, he never leaves me. This means that he must be neglecting my sisters."
Mandhata came out of this palace and went into another. To his great surprise, the second daughter said exactly the same thing. In fact, this is what all the daughters said. For what had happened was that Soubhari had created fifty different forms of himself with the powers of his tapasya. Mandhata had never witnessed anything like this. He fell down at Soubhari’s feet and begged for forgiveness.
Soubhari had a hundred and fifty sons to whom he got quite attached. But after some time he realized the dangers of such attachment. It had made him deviate from his path of tapasya. He realized the illusions he had been living with ever since he had seen the king of the fishes. He devoted the rest of his life to Vishnu.
Sagara
There were many powerful kings among Mandhata’s descendants. One of these was Purukutsa. Many years ago, the underworld was occupied by the gandharvas. They upset the rule of the snakes (nagas) and stole their jewels. The besieged nagas prayed to Vishnu for deliverance. Vishnu told them that he would enter Purukutsa’s body and thus destroy the gandharvas. The nagas sent the river Narmada to bring Purukutsa down to the underworld and Purukutsa destroyed all the gandharvas. The happy sankes grated Narmada a boon. Whoever says, "I pray to Narmada morning and evening; Narmada, protect me from snake poison, " will never be bitten by snakes.
In the same dynasty was born King Vahu. Vahu lost a war with some other kings and went to the forest with his wife. There Vahu’s wife was about to give birth to a baby. But Vahu had another wife as well. And out of jealousy, the second wife gave the first wife some poison. The result was that the baby did not come out but stayed inside the mother for seven years. King Vahu died in the hermitage of the sage Ourva. And Vahnu’s wife also wished to die on the funeral pyre.
But Ourva told her, "Queen, what are you doing? You are carrying a son who will be the bravest of the brave. He will conquer many lands and perform many sacrifices. Don’t die on the funeral pyre."
The son was born and Ourva named the child Sagara. He taught the boy the Vedas, the shastras and the art of fighting. When he grew up, Sagara wished to win back his father’s lost kingdom. He defeated the enemy kings and ruled over the entire world.
Sagara had two wives, Sumati and Keshini. These two prayed to Ourva that they might have sons. Ourva granted them the boon that one of them would have a single son, while the other would have sixty thousand sons. This is what happened and Keshini’s son was called Asamanjas. But all these sons turned out to be quite evil. The gods went to the sage Kapila and asked him to rescue the world from the bad deeds of Sagara’s sons.
At the time, King Sagara was performing an ashvamedha yajna (horse sacrifice) and his sons were the protectors of the sacrifical horse. Someone stole this horse and took it down to the underworld. The sons of Sagara looked for the horse and followed its trail down to the underworld. They found the horse wandering around in the underworld and not far from the house, they saw the sage Kapila. They concluded that Kapila must have stolen the horse and attacked the sage with their weapons. But a terrible fire issued out of Kapila’s eyes and reduced Sagara’s sons into ashes.
Asamanjas had a son known as Amshumana. On learning that this sons had been burnt into ashes, Sagara sent Amshumana to fetch the horse. Amshumana went to Kapila and began to pray to him. Pleased at this, Kapila offered to grant Amshumana a boon and Amshumana desired that his uncles might go to heaven.
Kapila said, "Your grandson will bring down the river Ganga from heaven. When the water of the Ganga touches the bones of your uncles, they will ascend to heaven."
Amshumana’s son was Dilipa and Dilipa’s son was Bhagiratha. It was Bhagiratha who brought Ganga down from heaven. That is why Ganga is also known as Bhagirathi.
Soudasa
In Bhagiratha’s line there was a king called Soudasa or Mitrasaha. One day the king went out hunting in the forest and saw two tigers there. He killed one of these with his arrow and before dying, it adopted the form of a fierce rakshasa. The other tiger said, "I will have my revenge" and disappeared.
Some days later, King Soudasa began a yajna. The priest for this yajna was the sage Vashistha. Vashishtha finished his rituals and left. But the rakshasa adopted Vashishtha’s form and sat down in Vashishtha’s place. "At the end of the ceremony get me some rice and meat to eat," he said. "I am returning in a short while." Having said this, the rakshasa went away. But it adopted the form of a cook and cooked some human meat. Unknowingly, King Soudasa placed this meat in a golden vessel and waited for Vashishtha’s return.
When Vashishtha sat down to eat, he was served this meat. In a trice he realized that this was human meat, and he cursed that Soudasa would become a rakshasa. But through his mental powers Vashishtha also learnt that much of the trouble had been caused not by Soudasa, but by the rakshasa. So he reduced the duration of the curse such tha tSoudasa would have to be a rakshasa only for twelve years.
But Soudasa still thought that he had been unfairly cursed. So he took some water in his hand and prepared to curse Vashishtha. At this, Soudasa’s wife Madayanti said, "What are you doing? Don’t curse Vashishtha. He is our guru."
Soudasa refrained from uttering the curse. But what was to be done with the water that he had taken in his hand? Since it was water meant for a curse , if it were to be thrown onto the ground or up into the sky, the grain and the clouds would be destroyed. So Soudasa poured the water onto his own feet and his feet became diseased and black. He came to be known as kalmashapada.
As a rakshasa, Kalmashapada lived in the forest and ate people. In the forest he once met a brahmana and his wife. He proceeded to eat the brahmana, although his wife begged him for mercy. At this, the brahmana’s wife cursed him that he would die as soon as he met his own wife.
After twelve years the king was freed of Vashishtha’s curse. But he refrained from going near his wife because of the other curse.
In this line was born Rama, who destroyed Ravana. Rama’s brothers were Lakshmana, Bharata and Shatrughna. Bharata destroyed three crores of gandharvas. Shatrughna defeated a rakshasa named Lavana and built the city of Mathura. Rama’s sons were Kusha and Lava, Lakshmana’s son were Taksha and Pushkara and Shatrughna’s sons were Suvahu and Sharasena.
Nimi
Ikshvaku had a son named Nimi. Nimi once started a yajna that went on for a thousand years. He wanted Vashishtha to be the main priest. But Vashishtha said that he was already busy with the yajna that Indra planned to conduct for five hundred years. He asked Nimi to wait. He promised to come to Nimi’s yajna as soon as Indra’s was over.
Nimi returned without saying anything and Vashishtha assumed that Nimi had agreed to wait. But Nimi began his ceremony with Goutama and other sages. After finishing Indra’s yajna, Vashishtha came to Nimi’s yajna expecting to be the chief priest there. But he found that the sacrifice had already been begun with Goutama as the chief priest. Since he felt insulted, Vashishtha cursed Nimi that he would henceforth be without a body. Nimi felt this curse to be unfair. So he too cursed that Vashishtha would be without a body. Vashishtha however, received antoher body. Thanks to the gods Mitra and Varuna.
Meanwhile, King Nimi’s body lay there, oiled and perfumed. When the yajna was over, the assembled gods wished to give the host of the yajna a boon. They wished to give Nimi a new body but Nimi said that he would have none of it. He desired instead that he might be allowed to live on the eyelids of people. This boon was granted. Nimi lives on the eyelids of all people and that is why the blinking of the eyelids is known as nimesha.
But Nimi had no son and the kingdom would have gone to ruins in the absence of a son. So the sages pounded the dead body with wood and a son emerged. Since he came out in this fashion from his father’s body he came to be known as Janaka (father). And since his father had no body, Janaka was also called Vaidha (bodyless). When Janaka was ploughing the earth to obtain a son, a daughter came out of the earth. She was named Sita.
Chandra
Having heard accounts of the kings of the solar dynasty, Maitreya wished to hear of the kings of the lunar dynasty, Parashara obliged.
Brahma’s son was Atri and Atri’s son was Chandra. Brahma made Chandra the ruler of stars and herbs. Chandra performed a rajasuya yajna (royal sacrifice). But because he successfully completed a rajasuya yajna, Chandra became arrogant. The guru of all the devas was Brihaspati and Brihaspati’s wife was Tara. Chandra kidnapped Tara. Despite Brihaspati’s repeatedly requesting him to return Tara, Chandra refused. A war began between the two sides. Since Shukra did not like Brihaspati, Shukra took Chandra’s side. Also on Chandra’s side were the danavas. Rudra and Indra sided with Brihaspati.
Since the war took place over Tara, it came to be known as the tarakamaya war. It was a terrible war and it seemed as if the whole world might be destroyed. The entire world asked Brahma to mediate and stop the war. Brahma stopped the war and returned Tara to Brihaspati.
But Chandra and Tara had a son and this son was called Budha. Budha married Ila and their son was called Pururava. Mitra and Varuna once cursed the apsara Urvashi that she would have to spend some time on earth. Urvashi to be his wife and Urvashi accepted, subject to a condition. Two sheep were to stay forever near her bed and if the sheep were to be ever stolen, Urvashi would return to heaven. Pururava readily agreed. They lived quite happily for sixty thousand years.
Urvashi had no desire to return to heaven. But in Urvashi’s absence the gandharvas of heaven felt very lonely; they plotted ways of taking Urvashi back to heaven. One night they stole the two sheep. And since the condition was broken, Urvashi went back to heaven. Pururava and Urvashi however, had six sons, the eldest being Ayu.
But to remind Pururava of Urvashi, the gandharvas taught him the secret of fire and the king was instructed to divide this fire into three types. Earlier there used to be only one sort of fire. But Pururava introduced the three types of fire known as Garhapatya, Ahavaniya and Dakshina.
In Pururava’s line was born Jahnu. Jahnu once saw that the bowl he used for his yajna was flooded with the water of the Ganga. He thereupon drank up the entire Ganga and restored the river only when the devarshis so requested. That is why Ganga is also called Jahnavi.
Satyavati and Richika
Gadhi was descended from Jahnu. Gadhi had a daughter called Satyavati. The sage Richika wanted to marry Satyavati. But Gadhi had no desire to marry off his daughter to an old brahmana who was also very hot-tempered. So he demanded one thousand horses were to be fleet of foot and white in colour with black ears. But Richika managed to get such horses from Varuna and thus married Satyavati.
Satyavati wanted a son. So Richika performed a yajna and obtained some rice prudding as a result. But Satyavati wished that her mother might also have a son. Richika, therefore, prepared a second bowl of rice pudding. He gave the two bowls to Satyavati and said, "This is for you and this for your mother." He then went off to the forest.
But Satyavati’s mother said to her daughter, "Usually people want good sons for themselves, they are not keen about obtaining a good brother-in-law. I therefore suspect that your rice pudding is better than mine. Let us exchange bowls. I am a queen and my son will rule the world. He has to be strong. Your son will be a brahmana. He does not have to be that powerful." They exchanged the bowls.
Richika came back fromt he forest and heard what had happened. He was very angry. Into Satyavati’s mothers’s bowl he had put the ingredients for a son who would be brave and violent as a kshatriya should be. And into Satyavati’s bow he had put the ingredients for a son who would be peacefula and non-violent as a brahmana should be. As it was, everything had now been reversed.
On hearing this, Satyavati begged forgivness and requested that her grandson, rather than her son, should be brave and violent. This request Richika granted. Satyavati’s mother gave birth to Vishvamitra. And Satyavati gave birth to Jamadagni. Jamadagni married Renuka. Their son Parashurama killed many kshatriyas.
Raji
Pururava’s son Ayu had five sons. Their names were Nahusha, Kshatravriddha, Rambha, Raji and Anenah. Raji had five hundred brave sons. Many years ago, the devas and the asuras fought a war. Both the devas and the asuras went to Brahma and asked, "Who will win this war?" Brahma replied that the side for which King Raji fought would win.
The asuras came to Raji and asked him to fight on their side. "I will," said Raji, "provided that you make me Indra after the devas have been defeated.
"This we cannot do," replied the asuras. "We cannot promise you one thing and do another. Prahlada will be our Indra."
The gods too came to Raji and asked him to fight on their side. And faced with the same condition, they replied. "Yes indeed, you will be our Indra."
Raji fought on the side of the gods and killed the demons. After the enemy had been defeated, Indra touched Raji’s feet and said, "You have protected us, so you are like my father. And since I am Indra, my father is obviously the supreme ruler of the world." Although Raji saw through the flattery, he permitted Indra to continue as the king of the gods and returned to his capital.
But after Raji died, Raji’s sons demanded that Indra shoud hand over that which had been promised to them. This Indra refused to do. So Raji’s sons defeated Indra and themselves assumed the title of Indra. After many years had passed, Indra went to Brihaspati and prayed that his kingdom might be returned to him. Brihaspati performed sacrifices so that Indra’s powers might increase and slowly weaned Raji’s sons away from the path of righteousness. He made them do evil deeds and turned their minds against the Vedas and the brahmanas. Indra could now easily defeat and kill the sons of Raji. Indra could now easily defeat and kill the sons of Raji. He assumed the title of Indra.
Nahusha and Yayati
Nahusha had six sons. Their names were Yati, Yayati, Samyati, Ayati, Vivyati and Kriti. Yati had no desire to be king, so Yayati became king after Nahusaha. Yayati had two wives. The first was Shukra’s daughter Devayani and the second was Vrishaparva’s daughter Sharmishtha. Devayanai’s sons were Yadu and Turnvasu. And Sharmishtha’s sons were Druhya, Anu and Puru.
Because of a curse imposed on him by Shukra, Yayati became old much before he should have been. He called his eldest son Yadu to him and said, "I have become old much before my time. I still want to enjoy material things. Please take my old age for a thousand years." Yadu refused and Yayati cursed him that no son worthy of being a king would ever be born in the line of Yadu. Yayati asked Turvasu, Druhya and Anu. But they too refused and were given the same curse by their father. Yayati asked Puru and Puru immediately agreed to his father’s request. He took upon himself his father’s old age and gave his father his own youth.
Yayati immersed himself in material pursuits. But after having spent many such years in enjoying life, he got tired of it all. He got back his old age from Puru and returned Puru’s youth to him. Yayati made Puru the king and went off to do tapasya in the forest. Turvasu, Druhya and Anu merely received very small kingdoms that surrounded Puru’s kingdom.
In Yadu’s line was born Arjuna. This Arjuna prayed to Dattatreya and obtained several boons from him. The first boon was that Arjuna would have a thousand arms. The second was that he would fight adharma and serve the cause of dharma, fight the evil and serve the good. The third was that enemies woud not be able to defeat him. And the fourth and final boon was that Arjuna would be killed by someone who would be famous throughout the world. This Arjuna came to be known as Kartaviryarjuna. He performed ten thousand yajnas and ruled for eight-five thousand years. The name of his capital was Mahishmati. Once Ravana invaded this city and was defeated and imprisoned by Arjuna. Eventually Arjuna was killed by Parashurama. All who were descended from Yadu, were known as Yadavas.
The Jewel Syamantaka
Krishna’s wife was Satyabhama and Satyabhama’s father was Satrajit.
Satrajit sat down on the shores of the ocean and began to pray to Surya. Surya was pleased with his prayers and appeared before Satrajit.
Satrajit could not see Surya very well and said, "Lord, the sky you appear like a burning ball of fire. Yet you have appeared before me and I am not able to see much."
Surya was wearing a jewel known a syamantaka on his throat. On hearing what Satrajit had said, Surya took off this jewel and laid it aside. Satrajit could now see Surya properly. Surya’s eyes were brownish yellow and his body was birht, short and of a copper colour. Satrajit bowed down before Surya and Surya offered to grant him a boon. As a boon. Satrajit wanted the jewel and Surya granted this wish.
Satrajit put it round his neck and entered the city of Dvaraka. But because he was wearing the jewel, his body was radiant and energy seemed to flow out of him. The citizens of Dvaraka at first thought that it was Surya himself who was entering the city.
Satrajit kept the jewel in his house. Every day it produced gold. And thanks to its influence, disease, drought, wild animals, fire and theft disappeared from the kingdom. Krishna thought that the syamantaka jewel should really belong to the king, Ugrasena. Satrajit was aware of this desire of Krishna’s. Scared that he might be compelled to part with the jewel, he gave it to his brother Prasena for safe keeping. The jewel had the property that if someone pure held it, it would produce gold. But if someone impure held it, it would kill the holder.
One day Prasena wore the jewel around his neck and went off on a hunt. In the forest he was killed bya lion. The lion was about to go off with the jewel, when Jambavan, the king of the bears, arrived on the scene. Jambavan killed the lion and took the jewel. He returned to his home land gave it to his young son to play with.
Meanwhile, the citizens of Dvaraka noticed that Prasena was not returning from the hunt. There was a general impression that Krishna had had his eyes on the jewel. So a rumour went around that it was Krishna who had killed Prasena and stolen the syamantaka. To put an end to such rumours, Krishna followed Prasena’s trail into the forest. There he discovered Prasena’s trail into the forest. Ther ehe discovered two dead bodies, Prasena’s and the lion’s. He quessed what must have happened. He followed the trail right upto Jambavan’s hole and discovered Jambavan’s son playing with the jewel. The child’s nursemaid raised an alarm on seeing Krishna and Jambavan quickly arrived. A terrible fight raged between Krishna and Jambavan. This fight went on for twenty-one days. Several Yadava soldiers had also followed Krishna upto Jambavan’s hole. When seven or eight days had passed and still there was no sign of Krishna, they concluded that Krishna must have been killed. They, therefore, spread the news of Krishna’s death.
Krishna’s friends arranged a shraddha ceremony and the offerings made at this funeral ceremony served to increase Krishna’s strength. Krishna finally defeated Jambavan and Jambavan bowed down before him, The two became friends and Jambavan married off his daughter Jambavati to Krishna. He also returned the syamantaka jewel.
The citzens of Dvaraka were delighted to see Krishna and Jambavati. Krishna told them what had happened and returned the jewel to Satrajit. Satrajit was ashamed that he had ever doubted Krishna. He therefore gave his daughter Satyabhama in marriage to Krishna.
But there were other Yadavas like Akrura, Kritavarma and Shatadhanva who had also wanted to marry Satyabhama and they were not at all happy at this turn of events. They thought that they had been insulted. Hearing that the Pandavas had been burnt to death in the house of lac, Krishna went on a trip to Varanavata. Taking advantage of Krishna’s absence, Shatadhanva killed Satrajit while the latter was sleeping and stole the jewel.
Satyabhama was furious that her father had been killed. She got up on her chariot and drove it to Varanavata to tell Krishna what had happened. Krishna came back to Dvaraka and told Baladeva that the two of them should get together and kill Shatadhanva. Shatadhanva ran for help to Kritavarma, but Kritavarma refused to oppose Krishna and Baladeva. Shatadhanva then, ran to Akrura¸only to be met with another refusal. Shatadhanva then asked Akrura to at least keep the jewel for him. This Akrura agreed to do, provided that Shatadhanva did not tell anyone where the jewel was.
Shatadhanva got up on a fast horse and fled. But Krishna and Baladeva followed him on a chariot. After travelling for a long distance, Shatadhanva came to the forests on the outskirts of Mithila. His horse died. He started to flee on foot. At this, Krishna said that he would follow Shatadhanva on foot. He asked Baladeva to wait for him in the chariot.
Krishna caught up with Shatadhanva and sliced of his head. But despite searching all Shatadhanva’s belongings, he could not find the jewel. He came and reported this to Baladeva. But unfortunately, Baladeva did not believe this . He said, "Krishna , you are not a brother I would like to associate with. Go your own way and I will go mine. We do not belong together." Baladeva went off to the kingdom of Videha and lived there as a guest of King Janaka’s. It was then that Duryodhana learnt from Balaeva how to fight with the mace (gada). Krishna reutrned to Dvaraka. After three years had passed. Vabhru., Ugrasena and the other Yadavas managed to convince Baladeva that Krishna had indeed not stolen the jewel. Baladeva then returned to Dvaraka.
Meanwhile, Akrura started to perform many yajnas. It is a crime to kill someone who is performing a yajna. Akrura reasoned that even if Krishna got to know that he possessed the jewel, Krishna would not kill him as long as he was performing a sacrifice. The sacrifices went on for sixty-two years. And because the jewel was in Dvaraka, disease and other evil things disappeared from the city.
But some relatives of Akrura’s killed some other yadavas and fled the city. Akrura also fled with them. And the moment this happened, wild beasts, drought and disease returned to Dvaraka. At first people thought that this was happening because a holy man like Akrura had left the city. Akrura was therefore brought back and immediately the wild beasts, drought and disease disappeared.
Krishna, however, reasoned that all this could not be happening simply because Akrura was a holy man. There must be more to it than that. How was it that Akrura performed one yajna after another? Where did he get the money? He was not a rich man. He must therefore have the jewel.
Krishna called an assembly of the Yadavas in his house. And there he told Akrura. "We all know that Shatadhanva had left the syamantaka jewel with you. Let the jewel remain with you, there is no harm in that. We are all gaining from its presence here in the city. But Baladeva suspects that I have stolen it. Will you please show it to him once to set his suspicions at rest?"
Akrura reasoned that if he lied, they might search his clothes and discover the jewel. So he took out the jewel from a golden box that he kept hidden inside his clothes. He offered it to the Yadava who was most worthy of it.
The jewel was so attractive that Baladeva also began to covet it. So did Satyabhama, since she thought that if the jewel had belonged to her father it was now rightfully hers. Krishna felt that a quarrel was imminent and intervented. He said, "this jewel brings happiness to the kingdom only if someone pure wears it. If someone impure wears it, the wearer is destroyed. I should not wear it, I am not really pure, I have sixteen thousand wives. For the same reason, let not Satyahama possess it. Nor should Baladeva have it, he drinks all the time. Let the jewel stay with Akrura." And this was agreed to.
Shishupala
In an earlier life, Shishupala had been Hiranayakashipu. He was subsequently born as Shishupala, the son of Dama Ghosha, the King of Chedi. His mother was Shrutashrava, the sister of Vasudeva, Krishna’s father. Just as Hiranyakashipu was killed by Vishnu, Shishupala was killed by Krishna. Shishupala had also been born as Ravana and had been killed by Rama.
Shantanu and Devapi
In the line of Kuru there used to be a king known as Pratipa. Pratipa had three sons, Devapi, Shantanu and Vahlika. Devapi left for the forest when he was very young and Shantanu became king.
For twelve years there was no rain in Shantanu’s kingdom. To find out why, King Shantanu called all the brahmanas. The brahmanas explained that this was happening because Devapi should rightfully have been the king. An elder son is the person who should rule, unless of course the elder son happens to be an outright sinner. To make the rains come, it was thus imperative that Devapi should be brought back as king.
Shantanu had a minister named Ashmasari. This minster sent a preacher to Devapi in the forest. The preacher preached against the Vedas. Slowly the preacher turned Devapi’s mind away from the holy texts. When the brahmanas and Shantanu went to the forest to offer the kingdom to Devapi, they found that Devapi was saying various things that were against the Vedas. Devapi had thus become a sinner and the kingdom was not offered to him. Shantanu continued to be the kinga nd now it rained.
Shantanu and Ganga married and they had a son called Bhishma. Shantanu also married Satyavati and had two sons called Vichitravirya and Chitrangada. Dhritarashtra and Pandu were descended from Vichitravirya. The five sons of Pandu, the Pandanvas, married Droupadi and Droupadi’s sons were Prativindhya, Sutasoma, Shrutakiriti, Shantanika and Shrutakarma. The Pandavas had other sons as well. Yudhishthira married Youdheyi and had a son called Dvaka. Bhima married Hidimba and had a son called Ghatotkacha. He also married Kashi and had a son called Sarvatraga. Nakula married Karenumati and had a son called Nirmitra. Sahadeva married Vijaya and had a son called Suhotra. Arjuna had many wives. From Ulupi he had a son called Iravan, from Chitrangada he had a son called Babhruvahana and from Subhadra he had a son called Abhimanyu.
Kali
The Vishnu Purana says that in future there will be a king called Mahapadmanada. Like a second Parashurama, he will destroy all the kshatriyas. The shudras will then become kings. Mahapadma will have eight sons and he and his sons will rule the earth for a hundred years. But a brahmana named Koutilya will kill all of them, and the shudra kings known as the Mouryas will rule. Koutilya will make Chandragupta king.
The Maura kings will rule for a hundred and thirty-seven years. Then the Shunga kings will rule for a hundred and twelve years. After that the Kanva kings will rule for forty-five years. Then the Andhra kings will rule for four hundred and fifty-six years. Then there will be various dynasties known as the Abhiras, Gardhabhilas, Shakas, Yavanas, Tukharas, Mundas, Mounas, Pouras, Kailakilas, Vahlikas, Nishadas, Nagas, Magadhas and Guptas.
The kali era will be a terrible period. Subjects will flee to the mountains because they will not be able to bear the taxes levied by the kings. They will not have food to eat and clothes to wear. Dharma will be destroyed. Vishnu will be born again as Kalki to destroy all the evil-doers. It is after this that dharma will be established. Kali yuga will last for three lakh and sixty thousand years.
This is the end of the fourth section of the Vishnu Purana.
Vasudeva and Devaki
Vasudeva married Devaka’s daughter Devaki. Kamsa drove the chariot of the couple on the occasion of the marriage. At that time, divine words were heard from the sky. A voice said, "Stupid Kamsa, whom are you driving in the chariot? The eighth child of this woman is going to kill you."
When he heard this, Kamsa took up his sword and wanted to kill Devaki. But Vasudeva said, "Brave warrior, do not kill Devaki. Rest assured that I will hand over to you all the children who are born." Kamsa agreed to this arrangement.
At that time, Prithivi (the earth) went to the gods on Mount Sumeru and complained. She said that the daityas who had been born on earth were creating havoc there. Many years ago, a daitya known as Kalanemi had been destroyed by Vishnu. This Kalanemi had now been born as Kamsa, the son of Ugrasena. He had got together with other evil and powerful kings like Arishta, Dhenuka, Keshi, Pralamba, Naraka, Sunda and Vanasura. All this oppression was proving to be too much for the earth.
Brahman corroborated what the earth had said. He said, "Let us all go to the northern shores of the great ocean and pray to Vishnu there. Whenever something like this happens, Vishnu is born on earth to protect the cause of dharma."
On hearing these prayers, Vishnu appeared before Braham and the other gods. He heard what the gods had to say and tore off two hairs from his head. "These two hairs of mine will be born on earth to destroy the asuras," he said. "And all these other gods will also be born on earth to fight with the asuras." Before disappearing, he also added, "I shall be born as the eighth child of Devaki."
Kamsa heard all this from the sage Narada. He was furious and imprisoned Vasudeva and Devaki. One by one, six sons were born to Kevaki and Kamsa killed each of these sons. Vasudeva had another wife known as Rohini who lived in Gokula. The seventh son was magically transferred from Devaki to Rohini so that Kamsa never got a chance to kill it. This son grew up to be Sankarshana.
When Vishnu entered Devaki’s body , Devaki looked so bright that no one could bear to glance at her. Krishna was finally born during the monsoon in the month of Shravana. (The accounts in different Puranas do not always agree. In some other accounts, it is stated that Krishna was born in the month of Bhadra.) The actual date was the eighth day of krishnapaksha. He was born right at the stroke of midnight. All the sages were happy at this birth, the winds and the rivers became peaceful. The gandharvas sang and the apsaras danced. The gods showered down flowers form the sky.
Since there was the danger that Kamsa might kill the baby, Vasudeva, proposed to leave the child somewhere else. The guards slept, the prison door opened and the chains fell away by the grace of Vishnu. It was raining furiously that night. But a great snake held up its hood to protect Vasudeva and the baby. Vasudeva had to cross the river Yamuna which was very deep. But thanks to Vishnu, the water never rose above his thighs. Vasudeva corssed the river and met Nanda and other cowherds. Yashoda had given birth to a daughter known as Yogamaya. Vasudeva placed Krishna on Yashoda’s bed and removed Yogamaya. He then returned to the prison with Yogamaya.
The guards woke up and reported to Kamsa that Devaki had given birth to a child. Kamsa rushed to the prison, picked up the baby and threw it down on the stones so as to kill it. But Yu\ogamaya was really a goddess who had been sent by Vishnu. When Kamsa threw her down, the baby rose up into the air and adopted the eight-armed form of the goddess. "Stupid Kamsa." She said, "the person who will kill has already been born. It was the who had killed you in your last birth." So saying, Yogamaya disappeared intot he sky.
Kamsa called all his evil friends together and said."My friends, the mischievous devas are trying to get me killed, but because I am brave, I am not going to pay any attention to this. Have you not seen how Indra fled like a coward before my arrows? In this whole world I am not sacred of anyone other than my guru Jarasandha. These attempts of the devas made me laugh. Nevertheless, one has to be careful as I have been told that Devaki’s son will kill me. We have to kill any male child who seems to be unduly strong."
He was no further point in detaining Vasudeva and Deaki. He released them and said, "I have unnecessarily killed your children but that must have been their fate. The person who is to kill me must have been born somewhere else."
The Death of Putana and Other Incidents
Nanda and the other cowherds had come to Mathura to pay taxes to the king. Upon his release, Vasudeva congratulated Nanda for the birth of Nanda’s son. He did not tell Nanda that the son was really his. He told Nanda to quickly return to Gokula and take care of Nanda’s own son as well as Vasudeva’s other son who was with Rohini.
The cowherds returned to Gokula. One night in Gokula, Putana came to feed the young Krishna. Putana was evil. The limbs of any child she fed at night got destroyed. But Krishna grasped Putana and began to drink her life out of her. With a thunderous noise Putana fell down and died.
Another time, the baby Krishna was lying down under a cart. He felt very hungry and was crying and kicking his legs up in the air. As a result of his kicking, the cart got overturneed and all the pots and vats that were on the cart got broken. Everyone came running to see what had happened. They were very surpised to find tha such a small baby had over turned a huge cart. Yoshada worshipped the cart with curds, flowers and fruit.
The sage Garga came to Gokula and named the two sons. Rohini’s son was named Rama and Yoshada’s son was named Krishna. Soon the babies learnt to crawl, and smeared with cowdung, roamed around everywhere. They went into the cowsheds and pulled the tails of calves.
On one particular day Yoshada got tired of all this. She got hold of some ropes and tied up Krishna to a thresher. Then she went away to do her housework. Krishna pulled and tugged at the thresher. There were two big arjuna trees that grew not very far away. Krishna dragged the thresher to these trees and tried to pass through the space between them. But the thresher got stuck in the space between the two arjuna trees. And as Krishna pulled and tugged, the huge trees were uprooted trees on the ground. And Krishna sat there amongst the wreckage, smiling. The rope that Yoshada had tied around his stomach was still there. Because a rope is called dama, Krishna came to be known as Damodara.
But the cowherds of Gokula were worried at what they thought were bad omens. First there was the death of Putana, next there was the overturning of the huge cart and finally there was the uprooting of the trees. They were not aware that Krishna was responsible for all this. They thought that some terrible danger was about to befall Gokula. So with hteir carts and their cattle, they left for Vrindavana.
Rama and Krishna grew up there. They looked after the calves,they played in the fields, they wore peacock feathers on their heads and they played the flute. Amongst their close firends were Shakha and Vishakha.
Kaliya Humbled
Part of the Yamuna river was known as the spot of Kaliya. Kaliya was huge snake that lived in the water. Because the snake lived at that spot, all the trees along the banks were scorched. And if any birds flew over the area and the spray of the water struck them, the birds immediately died. Krishna realized that his snake was none other than the snake which had been defeated by Garuda in the ocean. It had now fled from the ocean and had made a home in the Yamuna. The result was that no one could drink the water of the Yamuna at the spot.
Krishna resolved to kill the snake. He tied his clothes firmly around his body and jumped into the water from a kadamba tree. As Krishna jumped into the river, the spray struck the trees along the bank and because the spray was poisoned by the poison of the snake, the trees began to burn.
Krishna began to swim in the water. On hearing the sound, Kaliya quickly arrived there. His eyes were red with anger and flames issued out of his mouth. He was surounded on all sides by poisonous snakes and the wives of those snakes also accompanied them. All the snakes coiled round Krishna’s body and began to bite and inject venom into him.
Some cowherds saw Krishna in the water, surrounded by snakes. They rushed back to Vrindavana and told everyone what they had seen. Nanda, Yoshada, Rama and the others all came running to the banks of the river. "Where is Krishna, where is Krishna?", screamed Yoshada.
They all saw Krishna in the water in the midst of the snakes. The women began to cry. Some of them proposed that they should also kill themselved if Krishna had indeed died. Hearing all this commotion, Balarama indicated to Krishna that it was high time that he killed the snake.
Krishna then shook off the coils of the snake. He lowered Kaliya’s hood and climbed up on the top of the hood. There be began to dance. At this the hood began to bleed. Whenever the snake tried to raise his hood, Krishna stamped down with his feet. The snake became unconscious and began to vomit blood. The head and the neck broke and blood began to issue out of these parts as well.
Kaliya’s wives then prayed to Krishna. They begged for mercy. They asked him to spare Kaliya’s life. Kaliya also started to pray to Krishna. At this, Krishna spared the snake. But the condition was that Kaliya and his servants and relatives would have to leave the waters of the Yamuna and go back to the ocean. Henceforth, the mark of Krishna’s feet would stay on Kaliya’s hood. And seeing this mark Garuda would not pester Kaliya any more.
The waters of the Yamuna were purified.
The Killing of Dhenukasura
One day, Balarama and Krishna were wandering around in the forest and came to a grove where there were a lot of tala trees. A daitya who looked like a donkey lived there and survived on deer meat. His name was Dhenuka.
The tala trees were full of rich fruit and the other cowherds wished to help themselves to the fruit. The problem, however, was Dhenukasura, who guarded the tala trees. The cowherds, therefore, requested Balarama and Krishna to pluck some fruit for them. This the two brothers proceeded to do. But as the fruit fell on the ground, the sound attracted the angry Dhenuka who arrived on the scene. With its hind legs the donkey kicked Balarama in the chest. But Balarama caught hold of those legs and began to twirl the donkey round and round. At this, the donkey died and Balarama flung the dead body on the tala trees.
Many other daityas in the form of donkeys also arrived. But Krishna and Balarama killed all of them
The tala grove became safe and cattle began to graze there once again.
The Killing of Pralamba
After killing Dhenukasura, Krishna and Balarama reached a banyan tree. They played and plucked flowers. They wore garlands. Ropes for tying cattle were round their shoulders. Their clothes were in golden and black hues.
Sometimes they rode on swings, sometimes they wrestled, sometimes they flung stones.
An asura known as Pralamba adopted the form of a cowherd and joined the games. Pralamba thought that Krishna might be too strong to kill, so he decided to kill Balarama. The boys were playing at a special sort of race then. Two boys would race upto a point and whoever was the loser would have to run again with the winner on his shoulders. Krishna defeated Shridama at this race. And when Balarama and Pralamba raced, Balarama defeated Pralamba. This meant that Pralamba would have to carry Balarama upon his shoulders. But as soon as Balarama got up on Pralamba’s shoulders, Pralamba began to run away. He adopted the size of a huge mountain and his eyes were as large as cart-wheels.
Balarama cried out, "Krishna, I am being kidnapped. What will I do?"
"Why ask me," Krishna replied. "You are strong enough. Kill the asura."
Balarama’s eyes became red with anger. He beat down on the asura’s head with his fists and the asura died. Blood flowed out of his mouth.
Govardhana
This happened one autuman.
The cowherds decided to have a yajna to honour Indra. Indra was the ruler of the waters and it was he who sent the clouds. Without the clouds there would be no rain and without rain there would be no grain. What would the cattle eat in that case? This was the reason why the cowherds wanted to worship Indra.
But Krishna told Nanda, "Father, we are not farmers or traders. We live through animal husbandry, we live in the forests. Our gods should be cattle and the mountains. Let us stop this worship of Indra and let us instead worship the mountain Govardhana."
Nanda and the other cowherds agreed to this and that was how giri yajna (mountain ceremony) started. Curds, rice pudding and meat were offered to the mountain. Hundreds and thousands of brahmanas and guests were fed.
But Indra was very angry because his yajna had been stopped and he called the clouds to him. "Listen to what I say," he instructed them. "Destroy the cattle with rain and wind. I will come on Airavata and pour down rain as well."
Wind and rain started. The clouds were everywhere. There was lightning. And thunder and heavy rain. The world became dark and there was water everywhere. Cows and calves began to die.
Krishna had to do something to protect these unfortuante beings. So he uprooted Govardhana mounatin and held it aloft like an umbrella. The entire mountain was thus balanced on only one of Krishna’s hands. The cowherds and the cattle took refuge under the mountain and in the holes that were there. For seven nights Indra showered down rain. But after that he gave up and Krishna returned the mountain to original place.
Having been defeated in his purpose, Indra appeared before Krishna. "You have saved the cattle," he said. "You are like their Indra. Therefore, from now on, you will be known as Govinda."
Indra took down a bell from Airavata’s neck. He filled it with holy water and anointed Krishna. And he said, "My son Arjuna has been born on earth. Please look after him and take care of him."
Krishna assured Indra that he would do so. The two embraced and parted ways.
Various Exploits
By then the cowherds had realized that Krishna was no ordinary man. They were slightly scared, but Krishna comforted them and told them that he was their friend.
One day, an asura known as Arishta arrived there. This asura had the form of a bull. The bull was dark as the clouds. The horns were sharp and pointed and his eyes were bright as the sun. He tore up the ground with his hooves. He was so tall that it was impossible to climb over him. This bull used to kill the calves and the sages.
Everyone was frightened at Arishta’s arrival. But Krishna clapped his hands. On hearing the sound of the clap, Arishta charged at Krishna with horns lowered. Krishna grasped the horns and stopped the bull. Then he hit Arishta with his thighs. Finally, he tore off one of the horns and attacked Arishta with it. The daitya vomited blood and died.
Narada related all of Krishna’s exploits to Kamsa and Kamsa was enraged. He decided that Balarama and Krishna would have to be killed before they became adults. Kamsa had two strong wrestlers known as Chanura and Mushtika. He plotted to have a wrestling match between Balarama and Krishna and these two wrestlers, and thereby kill the two brothers off. The occasion for this wrestling match would be a yajna that Kamsa would arrange. He would therefore send Akrura to Gokula to bring Balarama and Krishna to Mathura. In addition, he would send an asura known as Keshi to try and kill the two brothers in Gokula itself. A strong elephant called Kubalayapida would also be let loose on the brothers.
Keshi adopted the form of a horse and went to Vrindavana. He tore up the earth with his hooves, she shook the clouds with his mane and he attacked the sun and the moon on his way to Vrindavana. The cowherds were naturally frightened.
But Krishna was there to protect them. He inserted his hands into the horse’s mouth and broke off the horse’s teeth. Like white clouds, one by one the teeth fell down on the ground. After that, Krishna tore off the asura’s lips and the asura began to vomit blood. His eyes fell off. Krishna then tore Keshi into two with his hands. Because Krishna killed Keshi, he came to be known as Keshava.
Meanwhile, Akrura arrived in Gokula and told Balarama and Krishna of Kamsa’s invitation. The two brothers accepted the invitation and resolved to go to Mathura. The cowherds were naturally sorry to see Krishna go. They thought that he would never return to Gokula again. In a chariot, Akrura, Balarama and Krishna set out for Mathura.
Mathura and Kamsa
They reached Mathura in the evening. Akrura went ahead to the palace in the chariot, while Balarama and Krishna entered the city on foot. On the street they met a washerman. They asked the washerman for some nice clothes. But the washerman was Kamsa’s servant. Not only did he refuse them the clothes, he also abused that two brothers. So Krishna hit the evil washerman with his palm and split his head in two. Balarama and Krishna then took away whatever clothes they wanted. Balarama dressed in blue and Krishna dressed in yellow. They then went to the house of a garland-seller. The garland-seller thought that these two were gods. And when Balarama and Krishna asked for flowers, not only did he give them many flowers, he also worshipped them. Krishna blessed the garland-seller.
On the streets they also met a young woman. The woman was pretty, but had a hump on her back. Her name was Kubja. She carried a salver of sandalwood paste in her hands.
"For whom is the paste?", asked Krishna.
"This is for Kamsa," was the reply. "He has appointed me to make fragrant paste for him."
"Please give us the paste," said Krishna. "This paste is fit for our bodies."
Kubja complied and Balarama and Krishna rubbed the paste on their bodies. Then Krishna grasped Kubja’s chin with his index and middle fingers.. He pressed down her feet with his own so that they did not move. As he exerted pressure upwards, Kubja’s body straightened and the hump disappeared. Kubja became a beautiful woman.
At the yajna that Kamsa had arranged, a bow was to be worshipped. Krishna and Balarama asked various guards where this bow was being kept. They arrived at that room and Krishna proceeded to tie a string to the bow. But the bow snapped and the sound of the bow snapping was heard throughout the palace. The guards came and attacked Krishna and Balarama, but the two brothers killed all the guards.
By then, Kamsa had got to know that Krishna and Balarama had come to Mathura. So he called Chanura and Mushtika and told them to go and wrestle with the two brothers and kill them. He also called the servant who was in charge of his elephant known as Kubalayapida at the main gate to the palace. It was night. After issuing these instructions, Kamsa waited for morning.
When it was morning, arrangements were made for the wrestling match. There were ordinary seats for ordinary citizens around the arena where the match was to take palace. Kings and special guests had special seats reserved for them. Kamsa sat on the highest seat of all. The women sat behind a partition. Amongst the spectators were Nanda and the cowherds, Vasudeva, Akrura and Devaki.
Marital music started to be played. Chanura and Mushtika stood in the middle of the arena, exhibiting their strength. Krishna and Balarama entered the arena. At the main gate they had killed the elephant Kubalayuapida and they carried the bloody tusks in their hands.
The schedule was that Krishna would fight with Chanura and Balarama would fight with Mushtika. The first wrestling match between Krishna and Chanura began. It was a terrible bout to behold. Both were strong fighters. But eventually, Krishna raised Chanura’s body aloft and whirled it around a hundred times before throwing Chandura down on the ground. Chanura died. Meanwhile Balarama had started to fight with Mushtika. He hit Mushtika’s head and chest with his fists and thighs. And he grasped Mushtika so hard that the breath of life went out of Mushtika’s body. Krishna also killed another wrestler whose name was Toshalaka.
Kamsa was very angry. He instructed his guards to capture Krishna and Balarama and tie them up in iron chains. The guards were also to chain up Vasudeva and the cowherds.
But Krishna merely laughed. He jumped up on the stage where Kamsa was sitting and caught hold of Kamsa’s hair. He threw Kamsa down on the ground and Kamsa, the son of Ugrasena, died. Krishna pulled the dead body down to the arena. Kamsa’s body was so heavy that a huge pit was created where the dead body was placed.
Kamsa had a brother called Sumali and Sumali attacked Krishna and Balarama. But Balarama killed Sumali very easily. Krishna and Balarama then ent and met Vasudeva and Devaki.
Kamsa had imprisoned his own father Ugrasena. Krishna released Ugrasena from the prison and made him king. Krishna also obtained a beautiful assembly hall named Sudharma from Indra. This he repesented to King Ugrasena.
Since Kamsa was now dead, it was time for Krishna and Balarama to go to their guru’s house for studying. Their guru was a sage named Sandipani, who lived in Kashi. There Krishna and Balarama went to learn amongst other things, the art of fighting. It took them only sixty-four days to learn all this. After the shishya’s studies are completed he has to give a dakshina to his guru. Sandipani’s son had died and as a guru dakshina, Sandipani desired that his dead son might be brought back to life.
After death, the sage Sandipani’s son had gone to the great ocean. Krishna and Balarma took up their weapons and went to the ocean to demand the son. The ocean told them that the son was actually with a daitya named Panchajana who had the form of a conch-shell. Krishna entered the ocean and killed it. From the skeleton of the daitya was made the conch-shell Panchajanya that Krishna blows. To get back the dead son, Krishna and Balarama also had to go to Yama’s world and defeat Yama. They did that and returned the son to the sage Sandipani.
They then returned to Mathura.
Jarasandha
Kamsa had married two of Jarasandh’s daughters. These daughters were known as Asti and Prapti. On hearing that Krishna had killed his son-in-law, Jarasandha raised a huge army and attacked the Yadavas. The city of Mathura was under seize by the king of Magadha.
Krishna and Balarama had only a few soldiers, as compared to Jarasandha’s gigantic army. But still they came out to fight. From the sky a bow called Sharnga, two quivers that never ran out of arrows, and a mace named Koumodaki fell into Krishna’s hands. For Balarama the weapons were a plough and a club named Sounanda. Jarasandha was defeated by the two brothers and he fled.
After a few days Jarasandha attacked once more and was defeated yet again. This continued. There were eighteen occasions on which Jarasandha attacked and was defeated by the Yadavas.
Kalayavana
There was a brahmana named Gargya who had been insulted and ridiculed by the Yadavas. This brahmana went to the shores of the southern ocean and began to perform tapasya. His desire was a son who would be the scourge of the Yadavas. As part of the tapasya, he ate only iron dust for food. The tapasya went on for twelve years and at the end of it, Mahadeva was pleased. The brahmana obtained the desired boon.
The son who was born was black of hue. The king of the Yavanas had no son and the brahmana’s son was adopted by the Yavana king. Eventually, this son became the king of the Yavanas and came to be known as Kalayavana.
Kalayavana wanted to know the names of all the powerful on the earth from Narada. He was told the names of the Yadava kings. So he decided to attack the Yadavas. He collected thousands and thousands of chariots, horses, elephants and infantry. Then he came to Mathura to wage war.
Krishna was worried. He realized that the Yadavas would become weakened from their war with Kalayavana. And if Jarasandha’s attack came after that, the Yadavas might even lose at the hands of Jarasandha. On the other hand, if the Yadavas became weak from a war with Jarasandha, they might lose the war with Kalayavana. There was danger from both sides. It was, therefore, necessary to build a strong fort from where the Yadavas could wage a long drawn out war, even in the absence of Krishna. On the shores of the ocean Krishna, therefore, built the city of Dvaraka. There were many gardens and lakes in Dvaraka. But more importantly, it was surrounded by walls and moats on all sides and there were several forts inside the city. All the citizens of Mathura were brought to Dvaraka.
Krishna then appeared before Kalayavana. At the sight of Krishna, Kalayavana began to follow him, desirous of a fight. Krishna had a plan. He went inside the cave where a powerful king known as Muchukunda was sleeping. Kalayavana followed Krishna inside the cave. It was dark inside so that Kayavana could not make out that the person who was sleeping was Muchukunda and not Krishna. So, thinking that it was Krishna, Kalayavana kicked the body. When the king woke up, the anger in him came out as fire through his eyes and this fire burnt up Kalayavana into ashes.
Many years ago, King Muchukunda had taken part in a fight between the devas and the asuras. After killing many asuras Muchukunda was tired. He craved a boon from the gods that he might sleep for a long period of time. The devas granted the boon and also said that whoever woke up Muchukunda would be burnt into ashes by the flames that would come out of the king’s body.
Having burnt up Kalayavana King Muchukunda came out of the cave and found that people were now much shorter than they used to be . He realized that the kali era must have arrived and went off to do tapasya on Mount Gandhamadana.
Kalayavana’s soldiers were defeated by Krishna.
Balarama and The River Yamuna
Now that there was peace, Balarama went on a trip to Gokula. There he met all his old friends and throughly enjoyed himself.
One day he found that there was wine issuing out of a kadamba tree. Balarama drank a lot of the wine and became drunk. Since he was drunk he had lost control of his senses. He, therefore, told the river Yamuna, "River Yamuna, I feel like having a bath. Change your course and come here so that I may fulfil my desire."
Yamuna ignored this instruction. At this, Balarama was enraged and took up his plough. With his plough he grasped the river and pulled her towards himself, "You won’t come , will you?", he said. "Let me see how you can flow where you wish."
The course of the river was changed.
Yamuna appeared before Balarama and begged for forgiveness.
This was granted.
When Balarama’s bath was over, Lakshmi appeared before him and gave a garland of lotuses which never fade. She also gave him two pieces of blue clothing.
Balarama returned to Dvaraka after having spent two months in Gokula. He married King Raivata’s daughter Revati and had two sons named Nishatha and Ulmuka.
Rukmini and Rukmi
There was a king named Bhishmaka who ruled in the kingdom of Kundina. The king had a son named Rukmi and a daughter named Rukmimi. Krishna and Rukmini wished to marry each other. But Rukmi did not like Krishna, so he refused to get his sister married off to Krishna.
Bhishmaka was also an ally of Jarasandha’s. So he agreed with Rukmi and decided to marry his daughter to Shishupala. All these allies of Jarasandha’s went to Kundina to witness the marriage and Krishna and the Yadavas also went there. But one day before the marriage was due to take place, Krishna abducted Rukmini.
Thereupon several kings like Poundraka, Dantavakra, Viduratha, Shishupala, Jarasandha and Shalva attacked the Yadavas so as to kill Krishna. But they were defeated by Balarama and the other Yadavas.
Rukmi resolved, "I will not return to Kundina without killing Krishna." He followed Krishna with many soldiers, horses, elephants,and chariots. But Krishna easily defeated Rukmi.
When Krishna was about to kill Rukmi, Rukmini said, "I have only one brother. Please spare his life."
Krishna spared Rukmi’s life. But Rukmi had resolved that he would not return to Kundina without killing Krishna. So he had to build a new city known as Bhojakata where he began to live.
Krishna married Rukmini according to the rakshasa form of marriage. They had a son called Pradyumna who was kidnapped by Shambarasura as soon as he was born. But later, Pradyumna was to kill Shambarasura.
"Tell me this story," asked Maitreya of Parashara.
Shambarasua knew that Pradyumna was destined to kill him. So six days after Pradyumna’s birth, he kidnapped the newly born baby and threw it into the ocean. The ocean was full of sharks and crocodiles. The baby might have died, but a fish swallowed it up and the baby was saved. Later on, some fishermen caught the fish and brought it to Shambarasura’s kitchen.
Shambarasura had a housekeeper named Mayavati. When the fish was cut, Mayavati found the baby inside. She was very surprised. "Who is this boy and how did he come to be here?’, she wondered. She went to Narada to find out who the boy was and Narada told her the entire story. He also told her to ensure that the boy was brought up properly.
This Mayavati proceeded to do. She was well versed in the techniques of maya or illusions and these she taught to Pradyumna. When Pradyumna grew up, she told him the entire story of his birth and kidnapping. Hearing this, Pradyumna challenged Shambarasura to a duel. Shambarasura used a lot of maya, but thanks to Mayavati, Pradyumna had also learnt the use of maya. So he did manage to kill Shambarasura.
After this, Pradyumna and Mayavati returned to Krishna and Rukmini. Everyone was happy and Pradyumna married Mayavati.
Apart from Pradyumna, Krishna and Rukmini had eight other sons and a daughter. And apart from Rukmini, Krishna had seven other major wives. Their names were Kalindi, Mitravinda, Satya, Jambavati or Rohini, Sushila, Satyabhama, and Lakshmana. The total number of Krishna’s wives was sixteen thousand.
Pradyumna married King Rukmi’s daughter and had a son named Aniruddha. Aniruddha married Rukmi’s grand-daughter. On the occasion of this marriage, Krishna, Balarama and the other Yadavas arrived at Rukmi’s capital Bhojakata.
After the marriage was over, some kings told Rukmi, "Balarama is addicted to playing dice, although he cannot play it at all well. Why not arrange match of dice in which we can defeat Balarama?"
Rukmi agreed to this proposition and a match was arranged in which Rukmi played with Balarama. In the first round, Rukmi won four thousand gold pieces off Balarama. This happened a second time and a third time as well. At this, the king of Kalinga and Rukmi began to laugh at Balarama.
Balarama got angry and placed four crores of gold pieces as a bet. Rukmi threw the dice, but this time Balarama won.
"I have won," said Balarama.
"No, you haven’t", replied Rukmi. "You did place the bet, but I did not accept it. So you have not really won."
Words were then heard from heaven which said that it was Balarama who was in the right. Although Rukmi had not verbally accepted the bet, his throwing of the dice meant that the bet was acceptable to him.
This roused Balarama’s anger and he picked up a dice and killed Rukmi with it. He also caught hold of the king of Kalinga and broke off the king’s teeth. It was with these teeth that the king of Kalinga had laughed at Balarama. Many were the other kings whom Balarama killed on this occasion.
The Killing of Narakasura
Once Indra came to Davaraka on the elephant Airavata. He met Krishna and complained about the behaviour of a daitya named Narakasura.
This Narakasura was the son of Prithivi and the king of Pragjyotishapura. He was oppressing all living beings. He was kidnapping the daughters of devas, asuras and kings and imprisoning them in his house. Naraka had also stolen Varuna’s umbrella from which the rains came, and the peak of Mount Mandara. In addition he had robbed Indra’s mother Aditi of her earrings and was now threatening to steal Airavata.
Krishna decided to do something about Naraksura. He thought of Garuda and immediately, Garuda appeared before him. Krishna and Satyabhama got onto Garuda and flew towards Pragjyotishapura. There was an asura named Muru who had installed many sharp stakes around Naraka’s city. But Krishna sliced off these stakes with his sudarshana chakra. And when Muru attacked him, Krishna killed Muru and his seven thousand sons with the chakra. He also killed two others. Hayagriva and Panchajana, and arrived at Pragyotishapura.
A terrible war raged between the armies of Narakasura and Krishna. Krishna killed thousands and thousands of asuras and sliced Narakasura in two with his chakra.
Inside Narakasura’s palace Krishna found sixteen thousand and one hundred women whom Narakasura had imprisoned. There were also several horses and six thousand elephants with four tusks each. All of these Krishna sent to Dvaraka. Krishan put the other things that Naraka had stolen on Garuda and proceeded towards heaven to return them to their rightful owners.
The Taking of Parijata
Krishna arrived at the gates of heaven and blew upon his conch shell. The gods came out to worship Krishna. Krishna first went to Aditi’s house and returned her earrings. Aditi blessed Satyabhama and gave her the boon that Satyabhama would never grow old or ugly, she would be in a state of perpetual youth.
Aditi also told Indra to worship Krishna. But Indra’s wife Shachi thought that Satyabhama was a mere human, so she did not give Satyabhama any parijata flowers, although she wore them herself.
Krishna and Satyabhama went for a stroll in the gardens and there they saw the parijata tree. The leaves of the tree were of copper colour and the bark was of gold. Satyabhama said, "Why don’t you take this tree to Dvaraka?" And she persisted, "If you really love me, please take this tree to our house. I will wear the flowers on my hair."
Krishna laughed. He uprooted the tree and placed it on Garuda’s back. The guards said, "Please don’t take this tree. It belongs to Shachi, the wife of Indra." They also pointed out that the taking of the tree would arouse the wrath of the gods.
At this, Satyabhama grew angry. "Who is Indra and who is Shachi?", she said. "This tree came out of the churning of the ocean, so it belongs to everyone. Why should Indra alone enjoy it? My husband is taking away this tree, go and tell Shachi this. Let me see if her husband can prevent it from happening. Go and tell Shachi that a mere human is taking the tree away."
The guards went and told Shachi what was happening. Incited by Shachi, Indra attacked Krishna with all the soldiers that the gods could muster. Indra had his vajra for a weapon, the other devas had clubs, swords, maces and spears. On seeing Indra on Airavata, Krishna blew on his conch shell and let loose thosuands and thousands arrows. The gods flung many weapons at him, but Krishna repelled all these weapons. Garuda also helped in the fight. With a mace Krishna destroyed Yama’s weapon. With his chakra he destroyed Kubera’s palanquin. With a glance he robbed the sun of all energy. Agni was defeated with Krishna’s arrows. The vasus, the rudras, the maruts and the gandharvas had to flee.
Indra and Krishna fought with each other while Garuda fought with Airavata. Indra finally took up his vajra and Krishna took up his chakra. Everyone in the worlds was frightened because the worlds might be annihilated. But when Indra hurled his vajra, Krishna simply caught the weapon in his hand. He did not fling the chakra. Indra started to run away.
Satyabhama taunted him. "Indra, king of the gods, why are you running away?", she said. "Aren’t you Shachi’s husband? Fleeing does not become you! Don’t run away. Here , take the parijata tree. Let the minds of the gods be at rest."
Indra then apologised for all that had happened. He also said that there was no shame in losing to Krishna. For Krishna was, after all, nothing but Vishnu.
Krishna smiled and returned the parijata tree, as well as Indra’s vajra. But Indra refused to take the tree back. He requested Krishna to take the tree to Dvaraka. Once Krishna died, the tree would return on its own to heaven. This Krishna agreed to do and the tree got the pride of place in Krishna’s garden in Dvaraka. All the Yadavas came to see it.
Narakasura’s elephants, horses and other wealth had also been brought to Dvaraka. The sixteen thousand and one hundred women that Narakasura had imprisoned had come to Dvaraka. Krishna married all of them.
Usha and Vanasura
Krishna had more than one lakh and eighty thousand sons. But the best of them was Pradyumna and Pradyumna’s son was Aniruddha.
Vali’s son was Vanasura and Vanasura’s daughter was Usha. Usha once met Parvati and Shiva. She asked Parvati who her husband would be. Parvati replied that in the month of Vaishakha a person would appear in Usha’s dreams. And this person would be her husband.
As promised by Parvati, Usha did see a person in her dreams. But she did not know how this person was. She told her friend Chitraleka about this. Chitralekha thought that the only way to find out was to show Usha the protraits of various important personages amongst the devas, gandharvas and asuras. But the required person could not be identified from these portraits. Usha was then shown the portraits of humans and immediately she identified Aniruddha."
Many years ago, Vanasura had prayed to Mahadeva," he had said, "please grant me fights. I have ten thousand arms. What will I do with all these arms if I don’t get a chance to fight?"
"Be patient," replied Mahadeva. "One day you will find your flag lying broken. When that happens, you will get the opportunity to fight as much as you wish."
At this Vanasura was happy.
Meanwhile, once Aniruddha’s identity had been established, Chitralekha wondered what could be done. She went to Dvaraka and secretly brought Aniruddha to meet Usha. That was the very day on which Vanasura found his flag lying broken. The guards also came and informed him that Aniruddha was with Usha. Vanasura sent his soldiers to fight with Aniruddha, but Aniruddha killed them all with a club.
Then Vanasura himself entered the fray. Initially, he was beaten by Aniruddha. But he used maya to tie Aniruddha up.
Narada went to Dvaraka and told the Yadavas this. So Krishna, Balarama and Pradyumna came to rescue Aniruddha. Many were the soldiers that Krishna killed before entering the city. Also at the gate was a demon known as Jvara, a demon with a huge body, three arms and three legs. This demon had been born out of Mahadeva’s body. The demon was so powerful that it even caused Balarama some discomfort. But Krishna created a demon from his own body which killed the demon Jvara.
Krishna killed many asura soldiers. Vanasura himself came out to fight. Mahadeva and Kartikeya fought on Vana’s side and Vanasura’s chariot was driven by Nandi. Terrible was the war between Krishna and Mahadeva and everyone thought that the world would come to an end. But Krishna tired out Mahadeva. Pradyumna defeated Kartikeya, and Balarama killed many of Vanasura’s soldiers. Krishna and Vanasura shot arrows at each other. Then Krishna took up this sudharshana chakra and sliced of all Vanasura’s arms. But when he was about to kill Vanasura, Mahadeva intervened and begged for Vana’s life. This boon Krishna granted.
At the end of the war, Aniruddha and Usha too returned to Dvaraka with the other Yadavas.
The Slaying of Pundraka
There was a king named Poundraka who suffered from the illusion that he was Krishna, the incarnation of Vishnu on earth. He adopted the name of Vasudeva and sent a messenger to Krishna saying, "Stop pretending that you are Vishnu. It is I who am Vasudeva. Come to me and beg for your life."
Poundraka was a friend of the king of Kashi. Krishna told the messenger tha the would leave for Kashi the very next day.
Hearing the message, Poundraka got ready with his army. Krishna arrived in Kashi on Garuda. Krishna killed the enemy soldiers with his arrows, mace and chakra. He sliced Poundraka’s body with his chakra and eventually killed him with a mace. He also killed Poundraka’s friend, the king of Kashi. He cut of fthe king’s head with his arrows and flung it into the city of Kashi. After that, Krishna returned to Dvaraka.
When the head of the king of Kashi fell inside the city, the inhabitants were surprised at this strange phenomenon. But the king’ son found out that Krishna was responsible for this and prayed to Mahadeva. When as a result of the yajna Mahadeva appeared before him, the son begged, "Please create a demon that will kill Krishna, my father’s murderer."
Mahadeva agreed and created such a demon fromt he fire of the yajna. This demon arrived in Dvaraka wishing to kill Krishna. Flames issued out of its mouth and its hair was also like fire. Krishna flung his sudarshana chakra at the demon. The demon turned and ran, but whereever the demon went, the chakra followed. Finally, the demon arrived in Kashi. But the chakra followed it there and burnt up the entire city. All the kings, servants, horses, elephants and cattle thee were burnt.
Having achieved its purpose, the chakra returned to Krishna.
Shamba’s Wedding
Krishna’ son Shamba wanted to marry Duryodhana’s daughter. He kidnapped her. But Karna, Duryodhana, Bhishma, Drona and other warriors fought with Shamba and managed to imprison him. On learning the news, the Yadavas got ready to fight with the Kauravas.
But Balarama restrained the Yadavas. "Leave it to me," he said. "Let me go alone. The Kauravas will listen to me and will let Shamba go." Balarama went to Hastinapura but did not enter the city. Duryodhana and the others learnt of this and came to pay thier respects. Balarama then told them that King Ugrasena had requested that Shamba might be released.
But this request made the Kauravas angry. "Balarama, what are you saying?" they asked. "How dare the Yadavas order the Kauravas?" This is a bit like a servant ordering a master.
Refusing to release Shamba, the Kauravas returned to Hastinapura. This angered Balarama. He grasped the foundations of Hastinapura city with his plough and prepared to hurl the city into the Bhagirathi river. This brought the Kauravas to their senses and they begged for forgiveness.
Shamba and his wife were brought to Balarama and he forgave the
Kauravas. Ever since tha tday, Hastinapura leans towards the river on one side.
The Death of Dvivida
The asura known as Naraka was opposed to the devas. And Naraka had a monkey friend named Dvivida. Dvivida fought with the devas and became particularly belligerent after Naraka was killed by Krishna. He destroyed all the yajnas and persecuted the sages. He also destroyed cities, villageas and forests. He even tore up mountains and flung them into the ocean. The ocean overflowed and flooded cities and villages.
One day, Balarama was busy drinking in a garden. Dvivida arrived there and began to make a general nuisance of himself. He picked up Balarama’s plough and club. And despire Balarma’s warning him, he continued to laugh at him. Greatly angered, Balarama picked up his club and the monkey also picked up a huge boulder. Balarama broke up the monkey’s boulder with his club. The monkey then began to hit Balarama on the chest. But Balarama brought down his fists on the monkey’s head and the monkey died.
The End of the Yadavas
There was a place of pilgrimage known as Pindaraka. Some Yadava youths once met the sages Kanva, Vishvamitra and Narada there. The Yadava youths dressed Shamba up as a woman and brought him to the sages. "Sages," they asked, "tell us whether this woman will have a son or a daughter."
The sages saw through the game and were angered at the insult. "This person will give birth to a club," they said. "And that club will destroy your clan."
In due course a club came out of Shamba’s body. But learning of the curse, King Ugrasena pulverised the club and had the dust scattered in the ocean. But the dust got changed into sharp reeds that grew on the shores of the ocean.
A small part of the club could not be crushed. This was thrown into the ocean as it was, and a fish swallowed this piece. When the fish was caught, this piece of the club came out of the fish’s stomach and a hunter named Jara acquired the piece.
There was a place of pilgrimage known as Prabhasa and eventually the Yadavas went there. Only one Yadava named Uddhava went off to do tapasya on Mount Gandhamadana. In Prabhasa, the Yadavas began to drink and soon lost all control of their senses. They started to fight and picked up the reeds that were growning on the shores as weapons. Krishna did try to restrain them, but the Yadavas were in no mood to listen. Soon, Krishna and Daruka were the only Yadavas who were left alive.
Krishna and Daruka were wandering around and found Balarama seated under the tree. A huge snake came out of Balarama’s mouth and disappeared into the sea. This meant that Balarama died.
Krishna told Daruka, "Go and tell King Ugrasena all this. Soon I too will die. And soon the sea will swallow up the city of Dvaraka. Go and tell the Yadavas who are left in Dvaraka that they should wait for Arjuna’s arrival and that they should leave the city with Arjuna. And go and tell Arjuna to protect my people as best as he can. Vajra is to be made the king the Yadavas."
Daruka paid his respects to Krishna and left.
Krishna sat down to meditate. The hunter named Jara arrived there. He had fashioned an arrow-head out of the piece of the club. Seeing Krishna’s feet, he thought that it was part of a deer and let loose an arrow. When he came up to see what happened, he found that his arrow had pierced the body of a man. He begged for forgiveness and Krishna assured him that Jara would go to heaven. In fact, a chariot immediately arrive to take Jara to heaven.
Krishna died. He was a hundred years old.
Arjuna found the dead bodies of Krishna, Balarama and other important Yadavas and performed their shraddha ceremonies. Krishna’s eight major wives died on Krishna’s funeral pyre. Revati did the same on Balarama’s . Urgasena, Rohini, Devaki and Vasudeva also entered a fire. The others left Dvaraka with Arjuna.
As soon as Krishna died, the parijata tree and the assembly hall named Sudharma returned to heaven. The kali era began. And the city of Dvaraka was swallowed up by the sea, with the exception of Krishna’s own dwelling.
Arjuna settled some of the Yadavas in the Punjab. But when he was taking the Yadava women with him, the party was set upon by a band of dacoits. Arjuna tried to repel the dacoits but found that he had lost all his powers. His strength had left him with Krishna’s death.
This is the end of the fifth section of the Vishnu Purana.
The Kali Era
Maitreya wanted to know more about the kali era.
In the kali era, the norms of varna and ashrama will not be followed as is laid down in the Vedas. No one will pray to the gods . Relations between guru and shishya will cease. Might will be right. Women will all the time take care of their hair. Wealth will mean everything. Instead of spending money on dharma , people will spend money on building houses. Money will be spent for oneself and not for guests. Men will be selfish. Money will be earned through evil means. There will be drought.
Men will not bathe before their meals. Both men and women will become shorter. Women will not obey their husbands. The kings will not take care of the subjects, but will only impose taxes. People will become old when they reach the age of twelve and no one will live for more than twenty years. Evil will flourish. No one will worship Vishnu. All the classes will become like shudras.
There is only one good thing about kali yuga. In satya yuga one had to do a lot of tapasya to earn some punya. In kali yuga the same punya can be acquired through a little tapasya. The equivalence is like this. Ten years of tapasya in satya yuga are equal to one year of tapasya in treta yuga, one month of tapasya in dvapara yuga and one day of tapasya in kali yuga.
Vyasadeva said that shudras and women are fortunate. The other varnas have to do many things to enter that dharma is being followed. But for the shudras the path of dharma is simple. They only have to serve the other varnas to acquire punya. Similarly men have to do many things to achieve punya. For women, the attainment of punya is easy; they only have to serve their husbands.
Destruction
There are three types of pralaya or destruction, the first being brahma or naimittika. Naimittika pralaya takes place after a kalpa, that is after one of Brahma’s days and after fourteen Manus have passed. Before this pralaya, the earth becomes weak and there are no rains for a hundred years. Vishnu adopts the form of Rudra and drinks up all the water that there is in the rivers, the oceans, the seas and the mountains. The seven rays of the sun manifest themselves as seven different suns. These suns burn up the three worlds. Not only is bhuloka burnt up, but bhuvarloka and svarloka are also destroyed. There are dark and thick clouds everywhere. For a hundrd years it continues to rain. All is darkness. For a hundred years the winds blow. And Vishnu sleeps on the waters that are everywhere till the worlds are created again.
The second type of destruction is known as prakrita pralaya. The three basic gunas are, as you know, sattva, rajas and tamas. Their perfect balance is known as prakriti. At the time of destruction when prakriti becomes assimilated into the paramatman, that is known as prakrita pralaya. The third type of pralaya is known as atyatika pralya. This refers to the disppearance of three types of distress, adhyatmika, adhidaivika and adhibhoutika. Adhyatmika distress consists of physical and mental ailments like fever and sadness. Adhidaivika distress is that due to the elements, such as coldness and heat. Adhibhoutika distress is that which humans face from other livings beings, such as ghosts and snakes. At the time of atyantika destruction, these distresses also disappear.
Keshidhvaja and Khandikya
Many years ago there was a king named Dharmadhvaja. He had two sons, Mitadhvaja and Kritadhvaja. Kritadhvaja was interested in acquiring knowledge and his son Keshidhvaja also became interested in acquiring spiritual knowledge. Mitadhvaja’s son Khandikya was a king, interested in karma yoga, that is, union with God through action.
Both Khandikya and Keshidhvaja tried to outdo each other. Khandikya eventually lost his kingdom to Keshidhvaja and went off to the forest with his priests and minsiters. Although he became a king, Keshidhvaja used to perform yajnas. Once the cow intended for the yajna was eaten up by a tiger. This was a sin and Keshidhvaja had to atone for it. He asked several sages what the form of penance (prayashchiita) should be, but none of the sages knew. They all said that the right person to ask was Khandikya, who was now living in the forest.
Keshidhavaja dressed himself up in deerskin and went to meet Khandikya. Thinking that Keshidhvaja might have come to kill him, Khandikya took up his bow and arrow. But Keshidhvaja told him that he had merely come to ask Khandikya a question. Khandikya told him what the right penance was and Keshidhvaja successfully completed the yajna.
But he then realized that he had not given Khandikya the dakshina or fee that was due to a guru. As dakshina, Khandikya desired that Keshidhvaja instruct him on the path to spiritual knowledge.
Keshidhvaja told Khandikya about the true nature of the atman, which was different from the mere physical body. True knowledge was that which taught that the atman was part of the paramatman and that one should therefore not get attached to material possessions. This realization came about through the practise or yoga.
How The Puranas Came Down to us
At the end, the Vishnu Purana narrates how the Puranas came to be handed down to us through generationsof disciples.
The Puranas tell men of the ways to attain moksha (salvation). Ages ago, Brahma himself had told the sage Ribhu the story of the Puranas. From Ribhu the knowledge had passed to Priyavrata and from Priyavrata to Bhaguri. Bhaguri gave the knowledge to Stavamitra and Stavamitra to Dadhichi. From Dadhichi it passed to Sarasvata, from Sarasvata to "Bhrigu, from Bhrigu to Purukutsa, from Purukutsa to Narmada, from Narmada to Dhritarashtra and Purana. Dhritarsashtra and Purana gave the knowedge to Vasuki, Vasuki to Vatsa and Vatsa to Ashvatara. Ashvatara passed it on to Kambala and Kambala to Elapatra.
The sage Vedashira acquired the knowledge of the Puranas from the underworld and gave it to Pramati, Pramati gave it to Jatukarna and Jatukarna passed it on to many sages.
Parashara had learnt of the Puranas from Vashishtha and he had now passed on the knowledge to Maitreya. Maitreya would eventually teach it to Shamika.
So ends the sixth and final sectionof the Vishu Purana.

Gayatri Vedanta US / Synopsis of Garuda Purana

2007-04-05T07:47:00.000-07:00

THE GARUDA PURANA

The Garuda Purana is a sattvika purana. The others in this group are Vishnu Purana, Narada Purana, Bhagavata Purana, Padma Purana and Varaha Purana.
The Garuda Purana has nineteen thousand shlokas. It is a medium-sized Purana. The Skanda Purana, for example, has eighty-one thousand shlokas. And the Markandeya Purana only nine thousand. The thousand shlokas of the Garuda Purana are divided into two parts, a purva khanda (first part) and an uttara khanda (subsequent part). Each khanda has several chapters (adhyaya). The purva khanda is much longer, it has two hundred and thirty-four chapters. The Uttara khanda has only forty-five.
Suta and the Other Sages
Suta was a very learned sage. He was very well-versed in the Puranas and in the shastras (sacred texts). He was also devoted to Vishnu.
Perhaps it is best to clear up a little bit of confusion about Suta. The word Suta is not really a name. The sutas were a class of people, born of brahmana mothers and kshatriya fathers. As you probably know, in those days, society was divided into four classes or varnas. The first two were brahmanas and kshatriyas. It was the duty of brahmanas and kshatriyas. It was the duty of brahamas to pray and study the sacred texts, apart from assisting in religious rites. It was the duty of kshatriyas to bear arms and protect the world.
The sutas were neither brahmanas nor kshatriyas, they were cross-breeds. Their duties were to look after horses and act as charioteers.
Vedavyasa taught the Puranas to one of his disciples name Romaharshana or Lomaharshana. He was thus named because the hair (roma) on his body (roma) was thrilled (harshana) when he heard the Puranas from his teacher. It was Romaharshana who related the stories of the Puranas to everyone else. The Bhagavata Purana says the Romaharashana had a son named Suta and it was this son who related the story of that particular Purana to the other sages On the other hand, Romaharshana himself belonged to the suta class, so that he too could be addressed as Suta. From reading the Garuda Purana, one does get the impression that it is Romaharshana himself who is relating the story, and not his son.
To come back to the point, Romaharshana came to a forest known as naimisharanya. He sat there and contemplated the mysteries of the Lord Vishnu.
Several other rishis (sages) led by Shounaka also came to the forest. They told Romaharshana, Sage, you know everything. Who is the god of all gods? Who is to be worshipped? What does one meditate on? Who destroys evil? How did the world come to be created? What is dhrama (righteousness)? Tell us all these things and more.
I will, replied Romaharshana. I will recite to you the Garuda Purana. Many years ago, this Purana was told to the sage Kashyapa by the great bird Garuda himself. I learnt it from my teacher Vyasadeva. But first let me list for you the twenty-two avataras of Vishnu.
The first incarnation was a young boy (kumara). In this form, Vishnu adopted celibacy (brahmacharya) and performed difficult tapasya (meditation).
The second incarnation was as a boar (varaha). In this form, Vishnu rescued the earth from the underworld.
The third incarnation was as a great sage (devarshi). In this form, Vishnu spread the knowledge of several texts (tantras).
The fourth incarnation was as two sages named Nara and Narayana.
The fifth incarnation was as the great sage Kaila. Kapila taught his disciple Asuri the wonderful philosophy known as samkhya yoga.
The sixth incarantion was as the age Dattatreya, the son of Atri and Anasuya.
The seventh incarnation took place in the manvantra known as svayambhuva. Vishnu was born as the son of Ruchi and Akuti and performed many yajnas (sacrifices).
In the eighth incarnation, Vishnu was born as the son of Nabhi and Meru. His name was Urukrama. He taught everyone the righteous way of life.
In the ninth incarnation, Vishnu became the king Prithu and restored foodgrains and herbs to the earth.
The tenth of Vishnu’s incarnations was as a fish (matsya). He saved Vaivasvata Manu from the flood that enveloped the world.
In the eleventh incarnation, Vishnu adopted the form of a turtle (kurma). This was to help out the gods (devas) and demons (asuras) in the churning of the ocean (samudra manthana).
The twelfith incarnation was as Dhanvantari, physician of the gods and the originator of medicine.
The thirteenth was mohini avatara. In this form, Vishnu adopted the body of a beautiful woman so as to charm and rob the asuras of the amrita (a life-giving drink).
In the fourteenth incarnation, Vishnu became narasimha, a being who was half-man and half-lion. He killed the evil asura Hiranyakashipu as narasimha.
The fifteenth incarnation witnessed Vishnu’s adoption of the form of dwarf (vamana). This was to hoodwink the asura Vali and restore the gods to heaven.
In the sixteenth incarnation, Vishnu became Parashurama, killed all the kshatriyas in the world twenty-one times.
The seventeenth incarnation was as Vedavyasa, the son of Parashara and Satyavati. Vedavyasa divided the Vedas.
Vishnu’s eighteen incarnation was as the sage Narada.
The nineteenth incarnation was Rama and the twentieth was Krishna.
In the twenty-first incarnation, Vishnu became Buddha, the originator of Buddhism.
The twenty-second incarnation is yet to come Vishnu will be come. Vishnu will be born as Kalki so as to destroy evil in the world and restore righteousness.
There have been several other incarnations of Vishnu. But the ones mentioned above are the major ones.
The Background to the Purana
Romaharshana next related how the Garuda Purana had originated. He once went to the hermitage known as vadrikashrama and met Vedavyasa there. He worshipped Vedavyasa and asked the sage to tell him about the true nature of Vishnu.
I will, said Vedavyasa, I will tell you the Garuda Purana. I, Narada, Daksha, Bhrigu and several other sages had once gone to Brahma’s residence in brahmaloka to pay our respects. We asked Brahma to relate to us the best form of knowledge.
Garuda was the king of the birds. He pleased Vishnu through tapsaya and Vishnu appeared before Garuda. What boon do you wish for? he asked Garuda.
Please grant me the boon that I may be your carrier (vahana), answered Garuda. Grant me the boon that I may be able to prevail over all snakes. And finally grant me the boon that I may know everything so as to be able to compose a Purana.
This boon was granted and Garuda composed the Garuda Purana. He then taught it to the sage Kashyapa. And Vishnu himself recited the Purana to Brahma, Shiva and the other gods. Vedavyasa learnt the Purana from Brahma and taught it to Romaharshana. It was this Purana that Romaharshana was now reciting.
Creation
In the beginning there was nothing. Only the divine essence (brahman) was everywhere. The brahman is the origin of the universe. It has no beginning and no end. Before creation, there was nothing except the brahman. The universe was immersed in water.
Then in the water a golden egg (anda) appeared. Vishnu was inside the egg. He had adopted a physical form so as to create. From Vishnu was created Brahma, the one with four faces. All that was created Brahma. The one with four faces. All that was created was inside the egg. Brahma is the creator, Visnu the preserver and Shiva the destroyer. But it is the same brahma which adopts these different forms. Brahma, Vishnu and Shiva are not really separate entities.
At first, Brahma created four types of beings. These are devas (gods), asuras (demons), pitris (ancestors) and manavas (humans). The gods are stronger during the day and the demons are stronger at night. Later, Brahma created two other types of beings. These were the rakshasas (demons) and yakshas (demi-gods). He also created the gandharvas (singers of heaven).
Snakes were created from Brahma’s hair, sheep from the chest, goats from the mouth, cows from the stomach, and horses, elephants, donkeys and camels from the feet. The hair on Brahma’s body became herbs. The brahmanas emerged from Brahma’s mouth and the kshatriyas from his arms. The third of the four classes consists of vaishyas. Agriculture and trade are the duties of vaishyas. The vaishyas came out of Brahma’s thighs. The last of the four classes consists of shudras. It is the duty of shudras to serve the other three classes. The shudras emerged from Brahma’s feet.
The four Vedas came out of Brahma’s four mouths. Brahma first created sons through his mental powers. Their names were Dharma, Rudra, Manu, Sanaka, Sanatana, Bhrigu, Sanatkumar, Ruchi, Shuddha, Marichi, Atri, Angira, Pulastya, Pulaha, Kratu, Vashishtha and Narada. Then Daksha was created from Brahma’s right thumb and Daksha’s wife from Brahma’s left thumb, Daksha and his wife had several daughters.
From his own body Brahma also created a man named Svayambhuva Manu and a woman named Shatarupa. Manu and Shatarupa had two sons named Priyavrata and Uttanapada and three daughters named Prasuti, Akuti and Devahuti.
The sage Kashyapa was born from Brahma. He married thirteen of Daksha’s daughters. Their names were Aditi, Diti, Danu, Kala, Anayu, Muni, Kadru, Prabha, Ira, Krodha, Vinata, Surabhi and Khaga. The sons of Aditi were the adityas or gods and the sons of Diti were the daityas or demons. Two of Diti’s sons were Hiranyaksha and Hiranyakashipu. Danu’s sons were the danavas or demons. Vinata had two sons, Aruna and Garuda, the same Garuda who composed the Garuda Purana. Kadru’s sons were the snakes. Kroudha’s sons were the pishachas (cannibalistic demons). Surabhi gave birth to cows and buffaloes. Ira was the mother of all trees and bushes. Kahaga gave birth to rakshasas and yakshas and muni to apsaras (dancers of heaven).
Praying
The Garuda Purana now has several sections on techniques of praying to Surya (the sun god), Lakshmi (the goddess of wealth) and Vishnu. The mantras (incantations) that are to be used are described. For example, if you wanted to pray to Vishnu, you could say the following.
I pray to you, Lord Vishnu. Take your sudarshana chakra (a bladed discus) and protect my east. I seek your protection my south. I salute you. Take your sounanda hala (a plough) and protect my west. O louts-eyes, you alone are my refuge. Take your shatana mushala (a club and protect my north.
I pray to you, Lord Vishnu. Take your khadga (sword) and charma (shield) and protect my northcast. Your are the killer of all demons, grant me my desire. Take our panchajanya (a couch-shell) and anudvadoha (a lotus) and protect my north-west. Your body is divine. Take your chandramasa khadga (a sword) and protect my south-east. I salute you. Take your shrivatsa (Vishnu’s necklace) and protect my south-west. Ascend. O Lord, on Garuda and protect me from the top. You are invincible. I bow down before you. Also protect me in the underworld.
All these prayers and mantras help. But the best prayer of all is to recite Vishnu’s thousand names.
Vishnu’s Thousand Names
The following are the thousand names of Vishnu. For convenience, let us list them out in a hundred groups of ten each.
(1) Vasudeva, Mahavishu , Vamana, Vasava, Vasu, Balachandranibha, Bala, Balabhadra, Valadhipa, Valibandhanakrit.
(2) Vedhah, Varenya, Vedavit, Kavi, Vedakarta, Vedarupa, Vedya, Vedaparipluta, Vedangavetta, Vedesha.
(3) Baladhara, Balardana, Avikara, Varesha, Varada, Varunadhipa, Viraha Vrihat, Vira, Vandita.
(4) Parameshvara, Atma, Paramatma, Pratyagatma, Viyat, Para, Padmanabha, Padmanikdhi, Padmahasta, Gadadhara.
(5) Parama, Parabhuta, Purushottama, Ishvara, Padmajangha, Pundarika, Padmamaladhara, Priya, Padmaksha, Padmagarbha.
(6) Parjanya, Padmasamsthita, Apara, Paramartha, Paratpara, Prabhu, Pandita, Panditapavirta, Papmardaka, Shuddha.
(7) Prakasharupa, Pavitra, Parirakshaka, Pipasavarjita, Padya, Purusha, Prakriti, Pradhana, Prithivipadama, Priyaprada.
(8) Sarvesha, Sarvaga, Sarva, Sarvavid, Sarvada, Para, Sarvajagaddhama, Sarvadarshi, Sarvabhrit, Sarvanugrahakrit.
(9) Deva, Sarvabhutahridisthita, Sarvapa, Sarvapujya, Sarvadevanamaskrita, Sarvajaganmula, Sakala, Nishkala, Anala, Sarvagopta.
(10) Sarvanishtha, Sarvakaranakarana, Sarvadhyeya, Sarvamitra, Sarvadevasvarupadhrik, Sarvadhyaksha, Suradhyaksha, Surasurnamaskrita, Dushtaghataka, Asurantka.
(11) Satyapala, Sannabha, Siddhesha, Siddhavadita, Siddhasadhya, Siddhasiddha, Hridishvara, Jagaccharanya, Shreye, Kshema.
(12) Shubhakrit, Shobhana, Soumya, Satya, Satyastha, Satyaparakrama, Satyasankalpa, Satyavit, Satyada, Dharma,
(13) Dharmi, Karmi, Sarvakarmavivarjita, Karmakarta, Karma, Kriya, Karya, Shripati, Nripati, Shriman.
(14) Sarvapativarjita, Devapti, Vrishnipati, Hiranyagarbhapati, Tripurantapati, Pashupati, Vasupati, Indrapati, Varunapati, Vanaspatipati.
(15) Anilapati, Analapati, Yamapati, Kuberapati, Nakshatrapati, Oshadhipati, Vrikshapati, Nagapati, Arkapati, Dakshapati.
(16) Sukritapati, Nripapati, Gandharvapati, Asupati, Uttama, Parvatapati, Nadipati, Devapati, Shreshtha, Kapilapati.
(17) Latapati, Virudhpati, Munipati, Suryapati, Chandrapati, Shukrapati, Grahapati, Rakshasapati, Kinnarapati, Dvijapati.
(18) Saritpati, Samudrapati, Sarovarapati, Bhutapati, Vetalapati, Kushmandapati, Pakshipati, Pashupati, Mahatma, Mangala.
(19) Meya, Mandara, Mandareshvara, Meru, Mata, Pramana, Madhava, Manovarjita, Maladhara, Mahadeva.
(20) Mahadevapujita, Mahashanta, Mahabhaga, Madhusudana, Mahavirya, Mahaprana, Markandeyapravandita, Mayada, Mayatma, Mayabaddha.
(21) Mayavivarjita, Munistuta, Muni, Maitra, Mahanasa, Mahahanu, Mahavahu, Mahadanta, Maranavivarjita, Mahavaktra.
(22) Mahakaya, Mahodara, Mahapaka, Mahagriva, Mahamani, Mahamanah, Mahamati, Mahakiriti, Maharupa, Mahasura.
(23) Madhu, Mahadeva, Maheshvara, Makhejya, Makharupi, Mananiya, Makheshvara, Mahavata, Mahabhaga, Mahesha,
(24) Atitamanusha, Manava, Manu, Manavapriyamkara, Mriga, Mrigapujya, Mrigapati, Buddhapati, Brihaspatipati, Shanaishcharapati.
(25) Rahupati, Ketupati, Lakshmana, Lakshana, Lamboustha, Lalita, Alamkarayukta, Chandancharchita, Rasojjvaladvaktra, Pushpopashobhita.
(26) Rama, Ramapati, Sabharya, Parameshvara, Ratnada, Ratnaharta, Rupi, Rupavivarjita, Maharupa, Ugrarupa.
(27) Soumyarupa, Nilameghanibha, Shuddha, Kalameghanibha, Dhumravarna, Pitavarna, Nanarupa, Avarnaka, Virupa, Rupada.
(28) Shuklavarna, Sarvavarna, Survarna, Svarnamekhala, Suvarnapradata, Suvarnamsha, Suvarnapriya, Suvarnadhya, Suparni, Mahaparna.
(29) Suparnakarana, Vainateya, Aditya, Adi, Adikara, Shiva, Mahatkarana, Puranakarana, Buddhikarana, Manahkarana.
(30) Chittakarana, Ahamkarakarana, Bhutakarana, Vibhavasukarana, Akashakarana, Prithivikarana, Andakarana, Prakritikarana, Dehakarana, Chakshuhkarana.
(31) Shrotrakarana, Tvakakarana, Jihvakarana, Ghranakarana, Hastadvayakarana, Padadvayakarana, Vakyakarana, Payukarana, Indrakarana, Kuberakarana.
(32) Yamakarana, Ishanakarana, Yakshakarana, Rakshasakarana, Bhushanakarana, Dharmakarana, Jantukarana, Vasukarana, Paramakarana, Manukarana
(33) Pakshikarana, Munikarana, Shreshthakarana, Yogikakarana, Siddhaganakarana, Yakshaganakarana, Kinnaraganakarana, Gandharvaganakarana, Nadakarana, Nadikarana.
(34) Samudrakarana, Vrikshaganakarana, Virudhakarana, Lokakarana, Patalakarana, Devakarana, Sarpaganakarana, Mangalakarana, Pashuganakarana, Sarvakarana.
(35) Dehatma, Indriyatma, Atma, Buddhi, Manatma, Ahankaratma, Chetatma, Jagradatma, Svapnatma, Paratma.
(36) Pradhanatma, Paramatma, Akashatma, Jalatma, Prithvyatma, Rasatma, Gandhatma, Rupatma, Paratma, Shabdatma.
(37) Vagatma, Sparshatma, Purushatma, Shrotratma, Rudratma, Tvagatma, Jihvatma, Ghranatma, Hastatma, Padatma.
(38) Upasthatma, Payvatma, Indratma, Brahmatma, Dakshatma, Satyatma, Ishtma, Roudratma, Mokshavid, Yati.
(39) Yatnavan, Yatna, Charmi, Khadgi, Asurantaka, Haripravrtanashila, Yatihitarata, Yatirupi, Yogi, Yogidhyeya.
(40) Hari, Shiti, Samvit, Medha, Kala, Ushma, Varsha, Mati, Samvatsara, Mokshakara.
(41) Mohapradhvamsaka, Dushtamohakarta, Vadavamukha, Samvartaka, Kalakarta, Goutama, Bhrigu, Angira, Atri, Vashishta.
(42) Pulaha, Pulastya, Kutas, Yajnavalkya, Devala, Vyasa, Parashara, Sharmada, Gangeya, Hrishikesha.
(43) Vrihacchrava, Keshava, Kleshahanta, Sukarna, Karnavarjita, Narayana, Mahabhaga, Pranapati, Apanapati, Vyanapati.
(44) Udanapati, Samanapati, Shabdapati, Sparshapati, Rupapati, Kshapati, Adya, Khadgapani, Halayudha, Chakrapani.
(45) Kundali, Shrivatsanka, Prakriti, Koustubhagriva, Pitambaradhara, Sumukha, Durmukha, Mukhavivarjita, Ananta, Anantarupa.
(46) Sunakha, Surasundara Sukalapa, Vibhu, Jisnu, Bharjishnu, Ishudhi, Hiranyakashipuhanta, Hiranyaksavimardaka, Putananihanta.
(47) Bhaskarantavinashana, Keshidalana, Mushtikavimardaka, Kamsadanavabhetta, Chanurapramardaka, Arishtanihanta, Akrurapriya, Krurarupa, Akrurapriyavandita, Bhagaha.
(48) Bhagavan, Bhanu, Bhagavata, Uddhava, Uddhavesha, Uddhavachintita, Chakradhrika, Chanchala, Ahankara, Mati.
(49) Chalachalavivarjita, Chitta, Gagana, Prithivi, Jala, Vayu, Chakshuh, Shrotra, Jihva, Ghrana,
(50) Vak, Pani, Pada, Jaghana, Payu, Upastha, Shankara, Kharva, Kshantida, Kshantikrit.
(51) Nara, Bhaktapriya, Bharta, Bhaktiman, Kirtida, Bhadktivardhana, Bhaktastuta, Bhaktapara, Kirtivardhana, Kirti.
(52) Kirti, Dipti, Kshama, Kanti, Bhakti, Daya, Dana, Data, Karta, Devadevapriya.
(53) Shuchi, Shuchiman, Sukhada, Moksha, Kama, Artha, Sahasrapat, Sahasrashirsha, Vaidya, Mokshadvara.
(54) Prajadvara, Sahasranta, Sahasrakara, Shukra, Sukriti, Sugriva, Koustubha, Pradyumna, Aniruddha, Hayagriva.
(55) Shukara, Matsya, Parashurama, Prahlada, Vli, Sharanya, Nitya, Buddha, Mukta, Sharirabhrit.
(56) Kharadushanahanta, Ravanapramardana, Sitapati, Vardhishnu, Bharata, Kumbhanihanta, Indrajinnihanta, Kumbhakarnapramardana, Narantakantaka, Shambarari.
(57) Devantakavinashana, Dushtasuranihanta, Narakanihanta, Trishirshavinashana, Yamalarjunabhette, Tapohitkara Vaditra, Vadya, Varaparada, Sara.
(58) Sarapriya, Soura, Kalahanta, Nikrintana, Agasti, Devala, Narada, Naradapriya, Prana, Apana.
(59) Vyana, Rajah, Sattva, Tamah, Sharat, Udana, Samana, Bheshaja, Bhiskata, Kutastha.
(60) Svaccharupa, Sarvadehavivarjita, Chakshurindriyahina, Vagindriyavivrjita, Hastendriyavihina, Payuvihina, Padadvayavivarjita, Upasthavihina, Mahatapovivarita, Prabodhavihina.
(61) Buddhivivarjita, Chetovihina, Pranavivrjita, Apanavihina, Vyanavivarjita, Udanavihina, Samanavivarjita, Akashavihina, Vayuparivarjita, Agnivivhina.
(62) Udakavivarjita, Prithivivihina, Shabdavivarjita, Sparshavihina, Sarvrupavivarjita, Ragavigata, Shokarahita, Vachovarjita, Aghaparivarjita, Rajovivarjita.
(63) Shadavikararahita, Kamavarjita, Krodhaparivarjita, Lobhavigta, Dambhavivarjita, Suksha, Susuksha, Sthulatsthulatara, Visharada, Baladyaksha.
(64) Sarvakshobhaka, Sarvadhyaksha, Arbhaka, Prakritikshobhaka, Mahatkshobhaka, Bhutakshobhaka, Bddihikshobhaka, Indriyakshobhaka, Vishayakshobhaka, Brahmakshobhaka.
(65) Sarvakarvivarjita, Nirakara, Nirnimitta, Niratanka, Nirashraya, Pushkaradvipa, Jagadishvara, Murari, Mukunda, Shouri.
(66) Rudrakshobhaka, Chakshuradyagamya, Kurma, Shrotragamya, Tvagagamya, Jibvagrahya, Ghranendriyagamya, Vagargrahya, Hastadvayagamya, Padagamya.
(67) Manohagrahya, Buddhyagrahya, Hari, Chetograhya, Ahambuddhigrahya, Shankhapani, Avyaya, Gadapani, Krishna, Sharngapani.
(68) Jnanamurti, Parantapa, Tapasvi, Jnanagamya, Jnani, Jnanavid, Jneya, Jneyahina, Jnapti, Bhava.
(69) Bhavya, Chaitanyarupadhrik, Bhavakra, Bhavana, Bhavanashana, Govinda, Gopati, Gopa, Gopala, Gopati.
(70) Sarvagopisukhaprada, Gomati, Godhara, Upendra, Nrisimha, Shouri, Janardana, Araneya, Vrihadhanu, Trikala.
(71) Vrihaddipta, Damodara, Kalajna, Kalavarjita, Trisandhya, Dvpara, Treta, Prajadvara, Trivikrama, Vikrama.
(72) Dandahasta, Ekadandi, Tridandadhrik, Sama, Bheda, Upaya, Samarupi, Samaga, Samaveda, Atharva.
(73) Sukrita, Sukharupadhrik, Atharvavedavid, Atharvacharya, Rigrupi, Rigveda, Rigvedapratishthita, Yajurvetta, Yajurveda, Ekapat.
(74) Vahupat, Supat, Sahasrapat, Chatushpat, Dvipat, Smriti, Nyaya, Yama, Yami, Sannyasi.
(75) Chaturashrama, Brahmachari, Grihastha, Bhikshuka, Vanaprastha, Brahmana, Kshatriya, Vaishya, Shudra, Varna.
(76) Shilada, Shilasampanna, Duhshilaparivarjita, Moksha, Adhyatmasamavishta, Stuti, Stota, Pujaka, Pujya, Vakakarana.
(77) Vachya, Vachaka, Vetta, Vyakarana, Vakya, Vakyavit, Vakyagamya, Tirthavasa, Tirtha, Tirthi.
(78) Tirthavit, Tirthadibhuta, Samkhya, Nirukta, Adhidaivata, Pranava, Pranavesha, Pranavapravandita, Pranavalakshya, Gayatri.
(79) Gadadhara, Shalagramanivsi, Shalagrama, Jalshayi, Yogashayi, Sheshashayi, Kusheshava, Karya, Mahibharta, Karana,
(80) Prithividhara, Prajapati, Shashvata, Kamya, Kamayita, Virat, Pusha, Samrat, Svarga, Rathastha.
(81) Sarathi, Rathi, Dhani, Dhanaprada, Dhanya, Arjunapriya, Arjuna, Bhima, Parakrama, Durvishaha.
(82) Sarvashastravisharada, Saravata, Mahabhishma, Parijatahara, Amritapradata, Kshiroda, Kshira, Indratmaja, Indratmajagopta, Govardhanadhara.
(83) Kamsanashana, Rastipa, Hastinashana, Prasanna, Shipivishta, Sarvalokartinashana, Mudra, Mudrakara, Sarvamudravivarjita, Dehi.
(84) Dehasthita, Dehaniyamaka, Shrota, Shrotaniyanta, Shrotavya, Shravana, Tvakasthita, Sparshayita, Sprishya, Sparshana,
(85) Chakshuhstha, Rupadrashta, Drishya, Chakshurniyanta, Jihvastha, Rasajna, Niyamaka, Ghranastha, Ghrata, Ghranendriyaniyamaka
(86) Vakastha, Vakta, Vaktavya, Vachana, Pranistha, Shilpakrit, Shilpa, Hastadvayaniyamaka, Padavya, Ganta.
(87) Gantavya, Gamana, Padadvayaniyanta, Padyabhak, Visargakrit, Visarganiyanta, Upasthastha, Sukha, Upasthaniyanta, Anandakara.
(88) Shatrughna, Kartavirya, Dattatreya, Alarkahita, Kartaviryanikrintana, Kalanemi, Mahanemi, Megha, Meghapati, Annaprada.
(89) Annarupi, Annada, Annapravartka, Dhumakrit, Dhumarupa, Devakiputra, Uttama, Devakinandana, Nanda, Rohinipriya.
(90) Vasudevapriya, Vasudevasuta, Dundubhi, Hasarupa, Hamsarupa, Pushpahasa, Attahasa, Attahasapriya, Kshara, Sarvadhyaksha.
(91) Akshara, Achyuta, Satyesha, Satyapriya, Vara, Rukminipati, Rukminiallabha, Punyashloka, Vishruta, Vrishakapi.
(92) Guhya, Mangala, Budha, Rahu, Ketu, Graha, Grahaya, Gajendramukhamelaka, Grahavinihanta, Gramani.
(93) Rakshaka, Kinnara, Siddha, Chandaha, Svacchanda, Vishvarupa, Vishalaksha, Daityasuhana, Anatarupa, Bhutastha.
(94) Devadanavasamsthita, Sushuptistha, Sushupti, Sthana, Sthananta, Jagatstha, Jagarta, Jagarita, Svapnastha, Svapnavit.
(95) Svapna, Sthanastha, Sustha, Jagratasvapna, Sushuptivihina, Chaturthaka, Vijnana, Chaitrarupa, Jiva, Jivayita.
(96) Bhuvanadhipati, Bhuvananiyamaka, Patalavasi, Patala, Sarvajvaravinashana, Paramanandarupi, Sulabha, Dharmapravrtaka, Durlabha, Pranayamapara.
(97) Pratyahara, Dharaka, Pratyaharakara, Prabha, Kanti, Archih, Agrahya, Goura, Sarva, Shuchi.
(98) Abhishtuta, Vashatkara, Vashat, Voushat, Svadha, Svaha, Rati, Pakta, Nandayita, Bhokta.
(99) Boddha, Bhavayita, Jnanatma, Uhatma, Bhuma, Sarveshvareshvara, Nadi, Nandi, Nandisha, Bharata.
(100) Tarunashana, Chidrupa, Shripati, Chakravartiraja, Sarvadevesha, Pushkara, Pushkaradhyaksha, Janaka, Janya, Nirakara.
A few of the names are repeated more than once. But the total number of names is certainly close to a thousand. Those who recite these thousand names of Vishnu attain their hearts’ desire. Brahmanas are able to go and live with Vishnu. Kshatriyias win battles. Vaishyas become wealthy. And Shudras are never unhappy.
Snake-bites
There is a mantra named praneshvara that cures snake-bites.
If a person is bitten by a snake, the consequences depend on where the incident took place. For example, it is impossible for a person who is bitten in a river to live. If a snake bites a person in a cremation ground, a termite hill, a mountain, a well or a hole in a tree, and it is found that the bite mark has three lines on it. The person is sure to die. Bites under the armpits, the waist, the throat, the forehead, the ears, the stomach, the mouth, the arms and the back are impossible to cure. And if a soldier or a beggar is seen at the time of the snake-bite, that is a sure of death.
In all other cases, the praneshvara mantra helps to cure snake-bites. A lotus flower with eight petals is to be drawn and the words of the incantation are to be written on each of the petals. This is then placed on the bitten person’s body and he is bathed. It helps if the victim is given warm ghrita (clarified butter) to drink. In fact, if the incantation is chanted and a lump of sugar is simultaneoulsy flung into a house all snakes give that house a miss.
Details of several other mantras follow.
Shalagrama
Do you know what a shalagrama is? It is a representation of Vishnu, made out of stone. A story in the Brahmavaivarta Purana says that Vishnu was cursed that he would become a stone on the banks of the Gandaki river. The Garuda Purana now describes different types of shalagrama images. All such images are sacred. And if one touches any of these images, the sins committed in many earlier lies are forgiven.
A shalagrama that has the marks of shankha (conch-shell), chakra, gada (mace) and padma (lotus) is called keshava. That must be the precise order in which the marks are there on the image. If the order becomes chakra, shankha, padma and gada, the image is called madhava. Narayana has the order padma, gada, chakra and shankha. With an order gada, padma, shankha and chakra one has govinda. A vishnu image will have the order padma, shankha, shakra and gada. Shankha padma, gada and chakra is madhusudana and gada, chakra, shankha and padma is trivikrama.
There can be many other permutations also. The order chakra, gada, padma and shankha leads to the image of vamana. And chakra, padma, shankha and gada is the image shridhara, Hrishikesha has padma, gada, shankha and chakra. You can recognise a padmanabha image by the order padma, chakra, gada, and shankha. Shankha, chakra, gada and padma is damodara, while chakra, shankha, gada and padma is vasudeva.
Sankarshana has the order shankha, padma, chakra and gada. Shankha, gada, padma and chakra is pradyumna. Aniruddha has the order gada, shankha, padma and chakra. A purushottama image is known by the order padma, shankha, gada and chakra. Gada, shankha, chakra and padma is adhokshaja, while padma, gada, shankha and chakra, is nrisimha. An a?yuta image has the order padma, chakra, shankha and gada. The order shankha, chakra, shankha and gada. The order shankha, chakra, padma and gada is for the image janardana. An upendra hs the order gada, chakra, padma and shankha. Chakra, padma, gada, and shankha signifies hari. And finally, shrikrishna has the order gada, padma, chakra and shankha.
Building Houses
Before a house is built, there has to be a ceremony for laying the foundation stone. Thirty two gods have to be worshipped on the occasion. Their names are Ishana, Parjanya, Jayanta, Indra, Surya, Satya Bhrigu, Akasha, Vayu, Pusha, Vitatha, Grahanakshatra, Yama, Gandharva, Brigu, Raja, Mriga, the Pitris, Doubarika, Sugriva, Pushpadanta, Ganadhipa, Asura, Shesha, Pada, Roga, Ahimukhya, Bhallata, Soma, Sarpa, Aditi and Diti. These gods are to be worshipped outside the premises of the house. Inside the premises of the house one worships the four gods Apah, Savitra, Jaya and Rudra.
A temple should be built in front of the house, Gates and doors and places for performing sacrifices should be towards the east. The north is reserved for a storehouse. The pond can be towards the west and the guesthouse will be to the south.
Calculate the area of the house by multiplying the length with the breadith. Multiply the area by eight and divide by sixty-four. Or simply, divide the area by eight. The remainder determines the sort of life that the owner of the house is going to live. You can also divide the area of the house by five. The remainder now determines how the owner of the house is going to die.
The height of a door should be exactly double its width. Preferably, a house should have eight doors.
Temples
Temples should be constructed so as to have one spire, three spires, or five spires.
There are essentially five types of temples. Their names are Vairaja, Pushpaka, Kailasa, Malaka and Tripishtapa. The difference lie in the shapes. Vairaja is square, Pushpaka rectangular, Kailasa circular, Malaka oval and and Tripishtaka octagonal. Of course, there may be many variations within these five basic types.
Near the gate of the temple should be a place where plays can be enacted. The priests should live at slight distance from the temple. It must always be unsured that the temple is surrounded with fruits, flowers, water and creepers.
Varnashrama Dharma
Varnashrama dharma is characterised by the duties of the four classes and the four stages in life.
The brahmana’s duties are to perform religious sacrifices, donate alms, study and teach. Kshatriyas and vaishyas should also perform sacrifices, donate alms and study. But the primary duty of kshatriyas is to rule, while that of vaishyas is to practice agriculture. Shudras earn their living as artisans. Their duty is to serve the other three classes.
In the first stage in life (brahmacharya), one is a student. One begs for a living and serves one’s teacher. Next comes the householder stage (garhasthya). A householder should perform sacrifices, worship gods,donate alms and serve guests. In the forest-dwelling stage (vanaprastha), one goes to the forest and lives on fruits and roots. Such a person studies the Vedas and performs tapasya. The final phase is hermithood (sannyasa), A hermit seeks to attain yoga, the union of the atman (hjuman soul) with the brahaman (divine essence).
A brahmana who performs his duties well goes to a sacred place named prajapatya. A kshatriya goes to indraloka, a vaishya to vayuloka and a shudra to gandharvaloka.
One should get up right at the stroke of dawn. After thinking of Vishnu. After thinking of Vishnu, it is time to have a bath. It is best to bathe in the morning. A sinner who does this is freed from all sins. There are however six types of baths and their names are brahma, agneya, vayavya, divya, varuna, and yougika. In a brahma bath one chants mantras while sprinkling water on one’s body. To rub one’s body with ashes is to have an agneya bath. To do the same with cowdung is to have a vagavya bath. Sunbathing means having a divya bath. In a varuna bath one bathes with water. And if one meditates on Vishnu, one can have a yougika bath, without doing anything else.
Teeth should always be brushed while facing the east.
Donating Alms
Donating alms is the best form of dharma. A person who donates is blessed in this and later lives. Donating alms is known as dana.
There are four types of dana: nitya, naimittika, kamya and vimala. Nitya dana takes place when donations are made to brahmanas without expecting anything in return. When donations are made as penance or to take care of ill omens, that is known as naimittika dana. Kamya dana takes place when donations are made to attain children, victory, or wealth. Vimala dana consists of donations made simply for the sake of pleasing God.
A person who gives sugarcane, grain, cattle and land to brahmanas is not born again. The best article to donate is land.
A sinner who restrains others from donating alms is born as a bird in his next life.
Prayashchitta
Prayashchitta is to make atonement for one’s sins. The worst sin of all is to kill a brahmana. A sinner who does this should make a hut of dry grass and leaves and live in it for twelve years. Or he may fast himself to death or commit suicide by jumping off a cliff. Immolating oneself or drowning oneself are also acceptable forms of penance. Sometimes less severe types of punishment may be allowed such as, giving food to learned brahmanas. The three holy rivers Ganga, Yamuna and Sarasvati have a place of confluence and that is a tirtha (place of pilgrimage). If one fasts for three days and nights and bathes at this tirtha, the sin of killing a brahmana is also pardoned.
A brahmana who steals gold is beaten by the king with a club. He then lives in a grass hut for twelve years.
A drinker has to perform the penance of drinking hot wine, followed by swallowing milk, clarified butter or the urine of a cow.
A person who happens to die at a tirtha obtains pardon for all his sins. A woman who burns herself to death on her husband’s funeral pyre makes atonement for all the sins that her husband may have committed. A wife who serves her husband faithfully never commits in the first place.
Geography
The earth is divided into seven regions (dvipas) whose names are Jambudvipa, Plakshadvipa, Shalmaladvipa, Kushadvipa, Krounchadvipa, Shakadvipa and Pushkaradvipa. The seven regions are surrounded by seven seas. The names of the seas are Lavana, Ikshu, Sura, Sarpi, Dadhi, Dugdha and Jala.
Jambudvipa is divided into nine parts (varshas). Their names are Nabhi, Kimpurusha, Harivarsha, Ilavrita, Ramya, Hiranvana, Kuru, Bhadrashva and Ketumala. Nabhivarsha eventually came to be known as Bharatavarsha.
Ilavritavarsha is right in the centre of Jambudvipa. And in the middle of Ilavritavarsha is Mount Sumeru, like the stem of a lotus flower. The mountain ranges Himalaya, Hemakuta and Nishada are to the south Mount Sumeru and the mountain ranges Nila, Shveta and Shringavana are to the north of Mount Sumeru. Bhadrashvavarsha is the east of Sumer, Hiranvanavarsha to the sout-east, Kimpurushavarsha and Bharatavarsha to the south, Harivarsha to the south-west, Ketumalavarsha to the west, Ramyakavarsha to the north-west and Khruvarsha to the north.
Bharatavarsha itself is divided into nine parts. Eight of these parts are named Indradvipa, Kasherumana, Tamravarna, Gabhastimana, Nagadvipa, Kataha, Simhala and Varuna. The ninth part is named Sagaradvipa and is surrounded by the ocean. To the east of Bharatavarsha live the kiratas, to the west the yavana, to the south the andhras and to the north the turushkas.
The seven main mountain ranges of Bharatavarsha are Mahendra, Malaya, Sahya, Shuktimana, Riksha, Vindhya and Paribhadra.
The kingdoms which are in the centre of Bharatavarsha are named Panchala, Kuru, Matsya, Youdheya, Patacchara, Kunti and Shurasena, Padma, Suta, Magadha, Chedi, Kashaya, Videha and Koshala are kingdoms that are to the east. In the south-east are the kingdoms of Kalinga, Banga, Pundra, Anga, Vidarbha and Mulaka. The kingdoms of Pulinda, Ashmaka, Jimuta, Nayarashtra, Karnata, Kamboja, Ghata, Daksinapatha, Ambashtha, Dravida, Lata, Strimukha, Shaka and Anarta are in the south-west. Toward the west are the kingdoms of Sindhu, Yavana, Mathura and Nishada. The kingdoms of Mandavya, Tushara, Mulika, Musha, Khasha, Mahakesha and Mahanada ae in the north-west. And the kingdoms of Lambaka, Stana, Naga, Madra, Gandhara and Vahlika aer in the north. In the north-west are Tigarta, Nila, Kolabha, Abhishaha and Kashmira.
There are seven underworlds (patala) under the earth. Their names are Atala, Vitala, Nitala, Mahatala, Sutala, Patala and Gabhastimata. The daityas and the bhujangas (snakes) lives there.
Astronomy and Astrology
The sun’s (surya) chariot is drawn by seven horses. Their names are Gayatri, Vrihati, Ushnika, Jagati, Trishtupa, Anushtapa and Pamkti. The moon’s (chandra) chariot is drawn by ten horses and the horses are completely white.
There are twenty-seven nakshatras (stars) in the sky. Their names are Ashvini, Bharani, Krittika, Rohini, Mrigashira, Ardra, Punarvasu, Pushya, Ashlesha, Magha, Purvafalguni, Uttarafalguni, Hasta, Chitra, Savti,Vishakha, Anuradha, Jyeshtha, Mula, Purvashada, Uttarashada, Shravana, Dhanishtha, Shatabhisha, Purvabhadrapada, Uttarabhadrapada and Revati.
It is auspicious to begin a journey when Ashvini, Anuradha, Revati, Mrigashira, Mula, Punarvasu, Pushya, Hasta or Jyeshtha is in the sky. New clothes should be worn when Hasta, Chitra, Svati, Vishakha, Anuradha, Uttarafalguni, Uttarashada, Uttarabhadrapada, Ashvini, Rohini, Pushya, Dhanishtha, or Punarvasu is in the sky. Wells and ponds are to be dug when Krittika, Bharani, Ashlesha, Magha, Mula, Vishakha, Purvafalguni, Purvashada or Purvabhadrapada is in the sky. These nakshatras are also auspicious for harvesting crops or for building temples. Sowing of seeds should take place when Revati, Ashvini, Chitra, Svati, Hasta, Punarvasu, Anuradha, Mrigashita or Jyeshtha is in the sky. These stars are also auspicious for building boats. Coronations are to be fixed when Rohini, Ardra, Pushya, Dhanishtha, Uttarafalguni, Uttarashada, Uttarabhadrapada, Shatabhisha or Shravana is in the sky.
A tithi is a lunar day. The fourth (chaturthi). Sixth (shashthi , eighth (ashtami), ninth (navami), twelfth (dvadashi), fourteenth (chaturdashi) lunar days and the day of the new moon (amavasya) and the day of the full moon (purnima) are inauspicious. Nothing important should be begun on such days. Never travel on the following days-shashthi in the months of Vaishakha and Shravana, ashtami in the months of Ashvina and Ashada, chaturthi in the months of Jyaishtha and Falguna, dvadashi in the months of Magha and Kartika, dashmi (the tenth lunar day) in the month of Agrahayana and Bhadra and chaturdashi in the months of Pousha and Chaitra.
There are twelve signs of the Zodic (rashi). Their names are Mesha (Aries), Vrisha (Taurus), Mithuna, (Gemini), Karkata (Cancer), Simha (Leo), Kanya (Virgo), Tula (Libra, Vrishchika (Scorpio), Dhanu (Saggitarius), Makara (Capricorn), Kumbha (Aquarius) and Mina (Pisces).
The sign under which a person is born is known as janma rashi. Consider the position of the moon in relation to the janma rashi. If the moon is in the jama rashi itself, the person will always be satisfied. The janma rashi is known as the first house. The next rashi is the second house and so on and so forth until one has the twelfth house. If the moon is in the second house, the person will be poor. A moon in the third house signifies honour shown by the king, in the fourth house quarrels, in the fifth house marriage, in the sixth house wealth, in the seventh house honour, in the eighth house threat to life, in the ninth house riches, in the tenth house success, in the eleventh house victory and in the twelth house certaind death.
The following conjuctions of planets bode well. Shukra (Venus) and Chandra in the first house; Chandra, Budha (Mercury), Shukra and Brihaspati (Jupiter) in the second house; Mangala (Mars), Shani (Saturn) and Surya in the third house; Budha in the fourth house; Shukra, Brihaspati Chandra and Ketu (no real counterpart in English, sometimes identified with Pluto) in the fifth house; Shani, Surya and Mangala in the sixth house; Brihaspati and Chandra in the seventh house; Budha and Shukra in the eight house; Brihaspati in the ninth house; Surya, Shani and Chandra in the tenth house; and Budha and Shukra in the twelfth house. All planets are good in the eleventh house.
A Leo bride should be married to a Capricorn groom, An Aries bride to a Virgo groom, a Libra bride to a Pisces groom, an Aquarius bride to a Cancer groom, A Saggitarius bride to a Taurus groom, a Gemini bride to a Scorpio groom. Such marriages bring happiness.
Physiognomy
It is important to be able to tell the nature of men and women by their physical characteristics. This is physiognomy.
A man who will be king will have soft feet which do not sweat. The toes will be even and no veins will be seen on his legs. A man who will be king is known also by round thighs and very little body hair. Each pore on his body will have ony one hair in it.
A man who will be poor is known by rough nails on his toes. Veins will be seen on his face. The toes will be dry and he will flat-footed. He will also have three hairs in each of his pores.
A person with two hairs in each of his pores in each of his pores becomes a learned man.
Person with spindly thighs always suffer from ill health.
Lines can be seen on a man’s forehead. The number of such lines determines how long he is going to live. A person with three lines lives for sixty years, one with two lines for forty years and a person with one line for twenty years. If a single line extends right across the forehead, the person will die at a very young age. But if three lines extend right across the forehead, the person will live for a hundred years.
A woman with a round face brings prosperity to her household. A women with round eyes becomes a widow and suffers for life. Large eyes and red lips mean that the woman will always be happy. If there are many lines on a woman’s palm, she will always suffer. But if there are few lines on a woman’s palm, she will always be poor. If you see the sign of a chakra on woman’s palm, she will become either the wife or the mother of a king. A woman with bright eyes has good fortune, one with shining teeth gets good food to eat and one with glowing skin gets excellent beds to sleep on.
A man with a long nose is fortunate. A man with a bent nose is a thief and a man with a nose bent to the right is cruel. A man who has sneezes one at a time is strong. You will know a man who is always content by the fact that he has many sneezes at a time. A perso who speaks in a nasal tone lives to an old age. Eyes like a cat’s eyes indicate a sinner. Cross-eyed men are cruel. A man with symmetric eyebrows is poor. If a man cries but the tears cannot be seen, that man is sure to be unfortunate.
Look at the life line on a woman’s palm. If the line is thick, she wil have many sons. But if the life is thin, she will have many daughters. Those whose life lines are split into many parts do not live for a long . But those who life lines are long and unbroken live to a ripe old age.
This science of physiognomy is known as samudrika shastra.
Jewels
A long time back, there used to be a demon named Balasura. He defeated Indra and the other gods. Balasura was invincible. Not knowning what to do, the gods arranged a yajna. They then went to Balasura and ask him for his body so that it might be offered as a sacrifice at the yajna. The demon was generous and he was not going to refuse a request. He gave his body to the gods.
The gods ascended a vimana (space vehicle) and were travelling through the sky with Balasura’s body. But the vimana was moving so fast that Balasura’s body fell off. It broke into many parts which got scattered throughout the earth. Wherever a part of the body fell, earth, mountain or garden, that place became a source of jewels and precious stones.
There are many types of jewels. Some of the more important ones are vajra (diamond), mukta (pearl), mani, padmaraga (ruby), marakata, (emerald), indranila, (sapphire), vaidurya, pushparaga (topaz), karketana, pulaka, rudhira, sfatika (crystal) and pravala (coral).
Vajra or hiraka was formed from Balasura’s bones. Diamonds can be of many colors, coppery, milky-white, blue, golden, yellow and dark. Red and yellow diamonds should be worn only by a king, not by anone else. A multi-colored and round diamond should not be worn indiscriminately. It can cause great suffering, and due precautions have to be taken before such a diamond is worn as adornment. Even Indra takes care before wearing such a diamond. A hexagonal diamond is extremely rare and brings good fortune. A diamond is valuable because it can cut and mark any other object. But a diamond cannot be cut or marked except by another diamond.
Muktas (pearls) can be obtained from eight different places from elephants, clouds, boars, conch-shells, fishes, snakes, oysters and bamboos. But oysters are the most common source. Pearls got from bamboos, elephants, fishes, conch-shells and boars are not at all bright. Balasura’s teeth fell into the ocean. There the teeth entered the bodies of oysters and became the seeds for pearls. A pearl which weights half a tola (weight) is worth 1305 coins. There are several other grades for pearls, the worths being 800, 783, 325, 200, 110, 100, 97, 40, 30, 14, 11 and 9 coins respectively. If you need to polish a pearl, put it inside the stomach of fish. Cover the fish with clay and roast it. The pearl should then be taken out and washed with milk, wine and water. It will become bright and shining. What happens if one suspects that a pearl is not genuine? It should be kept in saline water for a nigh and then dried. If its colour does not fade, it is a genuine pearl.
Balasura’s blood fell into a river. In fact, at first it had not fallen into the river at all, but was retained by t he sun. But Ravana, king of Lanka, once decided to attack the sun. And in the process, the sun dropped Balasura’s bood into a river which came to be known as Ravanaganga. This blood became rubies (padmaraga). Rubies are red. Some of them may be tinged with a little bit of black or blue. A good quality ruby should never be worn wih a bad quality ruby. The wearer of a good quality ruby is protected from all misfortunes.
The king of the snakes is Vasuki. Vasuki accepted the bile (pitta) that came out of Balasura’s body. The snake was traversing the sky when he was suddenly attacked by Garuda. Garuda too wanted to possess the bile. While the two were fighting, the bile fell into the valley of a mountain. This bile gave birth to marakatas (emeralds). Emeralds are generally green in color. The herbs which grow in emerald mines are cures for sorts of poison. A true emerald never fades in color.
Balasura’s eyes fell on the shores of the ocean. And these eyes became indranila jewels (sapphires). Sapphires are tinged with blue. A sapphire shoud never be flung into a fire. The person who does this deed suffers great misfortune. A special sort of sapphire is known as mahanila. It is dark blue in color and if it is kept immersed in milk, the milk turns blue in color.
Balasura roared before he died. This roar echoed in a mountain range named Vidura. And from the roar was born a gem known as vaidurya, so called because it can be found on the mountain Vidura. Vaiduryas are green or blue in color.
Balasura’s skin fell on the Himalayas. This skin was the origin of pushparaga (topaz). A pushparaga is light yellow in colour. But if a topaz is also tinged with red, it is known as kourandaka. And if a topaz is slightly tinged with blue, it is known as somanaka . A woman who does not have son will give birth to one if she wears a topaz.
Another type of jewel is named karketana. It originated from Balasura’s nails. These nails fell into a bed of lotuses and there created this gem. Karketana can be of many colors, red , milky-white, yellow, copper-colored and blue. His jewel becomes brighter if it is wrapped in gold leaf and burnt in a fire. Karketana is a good jewel to wear if one wants to stay healthy or prolong one’s life.
Several other jewels were created from other parts of Balasura’s anatomy.
Tirthas
A tirtha is a place of pilgrimage and what can be a better place of prilgrimage than the holy river Ganga? All places along the Ganga are sacred. But holiest of all are Haridvara, Prayaga and Gangasagra. A sinner who bathes in Prayaga is forgiven all his sins.
Varanasi is also a great tirtha, since Vishnu and Shiva are always present there. Kurukshetra is a wonderful place for donating alms. Other famous tirthas are Prabhasa, Dvaraka, Sarasvati and Kedara. There continue to be arguments about which is a great place of pilgrimage and which is not. This is slightly pointless. A tirtha is a place where one meditates on the brahman. One does not necessarily have to go to a geographical place known a a tirtha to do this. It can be done in one’s own house which then becomes a tirtha.
But amongst the geographical places known as tirthas, Gaya is justly famous.
Many years ago, there used to be a demon named Gayasura. This asura began to perform such difficult tapasya that the gods felt oppressed. They went to Vishnu and wanted to know what they might do about Gayasura. Vishnu promised the gods that he would take care of the problem.
Gayasura had gone to collect some lotus flowers for his prayers. After his exertions he felt tired and lay down to sleep . Along came Vishnu and killed Gayasura with a mace. This happened in the land known as Kikata. And that part of Kikata where Gayasura’s body fell came to be known as Gaya. It is a sacred place where it is auspicious to perform shraddha (funeral) ceremonies.
Four methods of salvation are earmarked for humans. The first is knowledge of the brahman, the second a shraddha ceremony at Gaya, the third is death in a cowshed and the fourth is dwelling on the plains of Kurukshetra.
There is a story about a merchant named Vishala. The merchant had gone to Gaya and had performed a ceremony for his late ancestors. In his next life, the merchant was born as a prince, also named Vishala. One day, Vishala saw a white being, a red being and a black being in the sky.
Who are you?, he asked the beings.
The white being replied. I am your father. Because you performed a ceremony for me in Gaya. I now live in heaven. The red being is my father, your grandfather. He had committed the sin of killinga brahmana. But because of your ceremony, he too lives in heaven. The black being is my grandfather, your great-grandfather. He had committed the sin of killing a sage. But thanks to your ceremony, he too lives in heaven. You have freed us all through your action.
Manvantaras
Each manvantara is an era and each such era is ruled over by a Manu.
The first Manu was Svayambhuva.
The second Manu was Svarochisha.
The third Manu was Outtama.
The fourth Manu was Tamasa.
The fifth Manu was Raivata.
The sixth Manu was Chakshusha.
The seventh Manu is Vaivasvata. This is the manvantara that is going on now. The remaining seven Manus will come in the future.
The eighth Manu will be Savarni.
The ninth Manu will be Dakshasavarni.
The tenth Manu will be Brahmasavarni.
The eleventh Manu will be Dharmasavarni.
The twelfth Manu will be Rudrasavarni.
The thirteenth Manu will be Rouchya.
The fourteenth Manu will be Indrasavarni.
This will bring us to the end of the kalpa (cycle) and the world will be destroyed.
Ruchi
There used to be a sage named Ruchi. He was not interested in worldly pursuits and he spent his time wandering around the earth. He never married, never had a house and only meditated and travelled.
His ancestors came to see him. Ruchi, they said, Why aren’t you getting married? It is your duty to get married and have sons. Unless you have a son, we will continue to be in hell. Nor will you be able to attain heaven through meditation alone.
I have no desire to get married, replied Ruchi. That only ties one down and brings unhappiness. The atman gets tainted beccause of bonds of attachment.
It is true that the atman needs to be purified. Retorted the ancestors. But you are not going about it in the proper away. Detachment from material interests do not mean that one should not get married or become a householder. That would be an avoidance of the issue. Go and get married and have children so that neither you nor we have to go to hell.
Ruchi agreed to do what his ancestors had asked him to do. But he had a problem. Who would agree to marry a poor old man like him? He thought that he might pray to Brahma so that a solution might be found. He spent a hundred years on such tapasya and at the end of a hundred years, Brahma appeared before him. On hearing Ruchi’s request, Brahma asked him to pray to his ancestors. They would find a solution to his problem. Pleased with Ruchi’s prayers, the ancestors produced an apsara named Pramlocha.
Pramlocha told Ruchi, I have a daughter named Manini. Please marry her.
Ruchi married Manini and they had many children.
Marriages and Cross-breeds
The bride and the groom must not have any blood ties with each other, upto the ninth generation on the father’s side and upto the seventh generation on the mother’s side. Brahmanas, kshatriyas and vaishyas should never get married to shudras.
A brahmana groom can be married to a brahmana, kshatriya or vaishya bride. A kshatriya groom is allowed to marry a kshatriya or a vaishya bride. A vaishya groom should only marry a vaishya bride and a shudra groom should only marry a shudra bride.
There are many types of marriage. In a brahma marriage, the groom is invited and is given a bejewelled bride. A son born of such an union rescues from hell twenty-one generations of his ancestors on both his father’s side and his mother’s side.
A daivya marriage takes place when a daughter is given to the priest of yajna.
The next form of marriage is arya. In this, two cows are accepted from the groom as bride-price and the bride is then handed over together with these cows. A son born of a daivya marriage rescues from hell fourteen generations of his ancestors on both his father’s side and his mother’s side. This compares with a mere six generations for an arya marriage.
Six generations is all that are rescued from a son born of a prajapatya marriage as well. In such a marriage, a bride is handed over to a groom with the words. Together the two of you perform dharma,
An asura marriage takes place when a bride-price is accepted for the bride.
When the bride and the groom fall in love with each other and get married, that is called a gandharva form of marriage.
In the rakshasa form of marriage, a bride is kidnapped by the groom and married. But the bride must be willing.
If the bride is unwilling and is abducted and married by the groom through trickery, that is the paishacha form of marriage.
Brahma, daivya, arya and prajapatya marriages are recommended for brahmanas. Gandharva and rakshasa marriages are recommended for kshatriyas, asura marriages for vaishyas and paishacha marriages for shudras. At the time of marriage, a brahmana bride will only hold the groom’s hand. But a kshatriya bride will in addition hold an arrow in her hand. And a vaishya bride will hold a horsewhip in her hand.
A woman is looked after by her father when she is young, by her husband when she is a woman and by her son when she is an old lady.
Despite injuctions to the contrary, brahmana grooms have got married to kshatriya, vaishya and shudra women. This has led to the birth of cross-breeds. The son of a brahmana father and a kshatriya mother is called a murddhabhishikta, the son of a brahmana father and a vaishya mother an ambashtha, the son of a brahmana father and a shudra mother a nishada.
The son of a kshatriya father and a vaishya mother is called a mahishya, the son of a kshatriya father and a shudra mother an ugra.
The son of a vasihya father and a shudra mother is a karana.
The offspring of a brahmana mother is called suta if the father is a kshatriya, vaideha if the father is a vaishya and chandala if the father is a shudra. The offspring of a kshatriya mother is called magadha if the father is a vaishya and kshatta if the father is a shudra. The offspring of a vaishya mother and a shudra father is called ayogava.
Rebirth
After having paid for some of his sins in naraka (hell), a sinner is born again to pay for whatever has still not been accounted for.
The killer of a brahmana is first born as a dog, then progressively as a camel, a donkey, a frog and an owl. A stealer of gold is born as a worm or as an insect. The killer of a brahmana may also have tuberculosis, while the stealer of gold may have misshapen teeth. A person who steals food starves in his next life. A liar becomes dumb in his next life. A stealer of oil is born as a cockroach and a stealer of green vegetables as a peacock.
If you steal fragrant substances, you will be born as a mole and if you steal foodgrains, you will born as a rat.
A stealer of fruits is born as monkey, a stealer of animal as a goat, a stealer of milk as a crow, a stealer of meat as a vulture and a stealer of salt gets only torn clothes to wear in his next life. Each receives in accordance with what each deserves.
The King
The king must conquer his enemies and rule his kingdom well according to the dictates of dharma.
A maker of garlands plucks flowers from a tree, but he never uproots the tree or destroys it. In the same fashion, the king will tax his subjects. But the rate of taxation should not be so high as to pauperise his subjects. The king will worship Vishnu and serve the cause of cattle and brahmanas. He must not squander away his wealth on idle pursuits.
The king must treat his subjects as his own children. He must choose priests, ministers and servants who are wise, good and faithful. Otherwise, the kingdom is sure to go to rack and ruin. The king must not get disturbed if there is danger. He must face up to adversity with fortitude and placidity. The danger will pass. The moon vanishes during an eclipse, but does it not appear again?
A king should never lie. And he should never treat his servants insolently. Servants are not happy if they are scolded all the time. There are six traits that one looks for in a king. These are initiative, bravery, patience, intelligence, strength and valour.
Extreme care must be taken to ensure that the right individuals are employed as ministers, guards, priests and physicians.
Vratas
A vrata is a special religious rite, performed in a specific month, when a specific nakshatra is in the sky or on a particular tithi.
For exampe, on pratipada (the first day of the lunar fornight), one can fast and pray to the god of fire and the god of wealth. This grants prosperity. On the second day of the lunar fortnight (dvitiya), one prays to Yama, Lakshmi and Vishnu for wealth. The third day of the lunar fortnight (tritiya) is for Shiva and Parvati and the fifth day of the lunar fortnight (panchami) for Vishnu. On the sixth day of the lunar fortnight (shashithi) one prays to Kartikeya and Surya and on the seventh day of the lunar fortnight (saptami) to Surya. The tenth day of the lunar fortnight (dashami) is earmarked for Yama and Chandra and the eleventh day of the lunar fortnight (ekadashi) is earmarked for praying to the sages. The twelfth day of the lunar fortnight (dvadashi) is earmarked for Vishnu, the thirteenth (trayodashi) for the god of love and the fourteenth (chanturdashi) for Shiva.
Shuklapakshha is the fortnight in which the moon waxes and krishnapaksha is the fortnight in which the moon wanes. There are thus two of each tithi in every month, one is shuklapaksha and the other in krishnapaksha.
The god of love is Ananga and one particular vrata is called ananga trayodashi. As the name implies, this consists of praying to the god of love on trayodashi tithi. But the prayers are held only in shuklapaksha and the vrata continues for one whole year. It yields wives, children, good health and fortune.
Another vrata which gives good fortune is called akhanda dvadashi. In the month of Agrahayana, throughout all of shuklapaksha, one lives only on the five products (pancha gavya) that are obtained from cows. These are cow’s milk, curds made from cow’s milk, clarified butter made from cow’s milk, cow’s urine and cowdung. Then one fasts on dvadashi tithi and worships Vishnu. For the subsequent three months, alms are donated to brahmanas. This completes the vrata.
Another well-known vrata is called bhishmapanchaka. This is begun in the month of Kartika, on ekadasi tithi in shuklapaksha. First the ancestors are worshipped, then Vishnu’s image is bathed and worshipped. The prayers continue from ekadashi to purnima. The first day, offerings of flowers are placed on the image’s feet; the second, on the thighs; the third day, on the navel; the fourth day, on the shoulders; and the fifth and final day, on the head. Throughout the five days the devotee has to sleep on the floor. He eats cowdung on the first day. Cow’s urine is drunk on the second day. Mik is partaken on the third day, curd on the fourth day and pancha gavya on the fifth day. If a devotee successfully competes this vrata, all his desires are satisfied.
Perhaps the famous of vratas is shivaratri vrata. The occasion is the chaturdashi in krishnapaksha that comes between the months of Magha and Falguna. The devotee fasts during the day and stays awake at night.
There is a story about shivarati. There used to be a king of the nishadas named Sundarasena. Sundarasena took his dog with him and went to the forest for a hunt. But he met with no success, there were no animals that could be found. Both master and dog were hungry and thirsty. They had no food, nor did they have any water to drink. They entered a grove inside the forest and stayed there. There is a tree named bilva that is sacred to Shiva. In the grove there happened to be a bilva tree and there was a shiva linga (image of Shiva), right under the tree. Sundarasena did not of course know this. But when he entered the grove, the bilva tree shook and some leaves fell down on top of the shiva linga. An arrow fell down from Sundarasena’s hand. And when he stooped to pick it up, his hand brushed against the linga. Remember that Sunarasena had fasted because he had neither food nor water.
Sundarasena returned home and in due course he died. Yama’s messengers arrived to take Sundarasena to naraka. But Shiva’s companions also arrived and they would not permit Sundarasena to be taken to naraka. The nishada had prayed to Shiva on shivaratri day, even if he had done it involuntarily. Sundarasena and his dog were taken to Shiva and lived there happily ever after. Such are the virtues of shivaratri vrata.
Another vrata is on ekadashi tithi. This involves simple fasting. Kings like Mandhata observed ekadashi vrata and went on to conquer the world.
Amongst the several other vratas that the Garuda purana lists, one might mention budhashtami vrata. This observed on ashtami tithi if the day also happens to be a Wednesday (budhavara). There is a story in connection with this vrata.
There used to be a brahmana named Vira who lived in the city of Pataliputra. His wife was Ramabha, his son Koushika and his daughter Vijaya. Vira had a bull named Dhanapala. Koushika had taken the bull to bathe in the Ganga, when some cowherds came and stole the bull. Koushika looked everywhere for Dhanapala, but could not find him. He was joined in his search by Vijaya. Brother and sister searched all over the place in vain. The search made them thirsty and they went to drink water in a pond. There they met some women who observing religious rites in connection with a vrata.
We are hungry, said Koushika and Vijaya, Please give us some foods to eat.
Wait a little while, replied the women. We are observing budhashtami vrata. Why don’t you also perform the rites?
Koushika and Vijaya observed the vrata. After they had eaten, they began to return home. Suddenly they were met by the cowherds who said that they were sorry that they had stolen the bull. Dhanapala was restored.
Later on, Vijaya was married to Yama. Koushika became the king of Ayodhya. Vijaya discovered from her husband Yama that her parents were suffering in naraka. She performed budhashtami vrata again and her parents went straight to heaven. All the good fortune that Vira and his family enjoyed was due to the vrata.
Dynasties
Next the solar and lunar dynasties are described. The solar dynasty owes its origin to Surya, son of Aditi. Surya’s son was Manu and Manu’s son was Ikshvaku. In this line was born Rama of Ramayana fame. There are no stories about the kings of the solar dynasty in the Garuda Purana. It is merely a long list of names. So let us skip the list altogether. If one wants to know about the solar dynasty, it is better to read one of the other Puranas.
Brahma’s son was Atri and Atri’s son was Chandra. The lunar dynasty owes its origin to Chandra’ son Budha. In this line were born the Kauravas and the Yadavas. But again there are no stories about the kings of the lunar dynasty in the Garuda Purana. We therefore skip this long list of names as well.
The Garuda Purana then briefly summarise the stories of the Ramayana, the Harivamsha and the Mahabharata.
Medicine
Many chapters on ayurveda (medicine) follow Dhanvantari was the originator of ayurveda and he taught it to the sage Sushruta. It is these teachings that the Garuda Purana reproduces.
There are five steps to any medical treatment. The first is called nidana. This means the diagnosis of a disease before the symptoms have become manifest. This spills over into purvarupa. This is the stage when the early symptoms of the disease begin to appear. Next is rupa. In this stage all the symptoms appear. The fourth stage is upashaya. This involves the teatment of the disease through medicine, diet and other activities. The final stage of treatment in samprapti. This the recovery stage.
There are many different types of fever (jvara). Fever may be accompanied by hiccups, vomiting, eruptions on the skin, loss of appetite, laziness and sleepiness. Other symptoms are headaches, bodyaches, fainting fits, insomnia, delirium, sweating and thrist. This is really the niddana part of fever and depending on the symptoms, different types of fever with their causes are discussed. There follow sections on the nidana of pleurisy, tuberculosis, heart problems, cirrhosis, stomach problems, piles, leprosy, worms, rheumatism and other ailments.
What are the medicines to be used? That naturally depends on the disease, its causes and on the season. More importantly, it depends on whether the disease is due to a problem with kafa (phlegm), pitta (bile) or vayu (wind), or a combination of all three.
A doctor’s manual follows, with the medicines for different diseases. Amongst the ingredients which are used for making medicines are are priyangu (black mustard seed), godhuma (wheat), pippali (pepper), madhu (honey), bilva (a fruit), eranda (castor-oil), sarshapa (mustard), padma patra (lotus leaves), kaksharah (a lentil popularly known as khesari), palanka (spinach), dadimba (pomegranate), keshara (saffron), matulung (a sort of lemon), haritaki (myrobalan), panasa (jackfruit), draksha (grapes), kharjura (dates), ardraka (ginger), maricha (black peper), himgu (asafoetida), saindhava (rock-salt), ghrita (clarified butter), tita taila (oil of sesamum), ikshu (sugarcane), guda (molasses), takra (buttermilk), yashtimadhu (licorice), trifala (a mixture of three myrobalans), ashvagandha (the physalis flexuosa plant), nila (indigo), yavakshara (nitrate of potash), sharkara (sugar), haridra (turmeric), lashuna (garlic), rasajana (a collirium), musta (fenugreek), shirisha (mimosa), ila (cardamon), chandana (sandalwood), devadaru ( a sort of pine tree), hastidanta (ivory), laksha (lac), palasha (the tree butea frondosa), tambula (betel leaf ) and lavana (salt).
There is a herb named punarnava. When pushya nakshatra is in the sky, this herb should be crushed and drunk with water. This ensures that snakes avoid the house. Another way to take care of snakes is to make an image of Garuda with the teeth of a bear. If this is worn, snakes never come near the wearer. The root of the shalmali tree can also be crushed and drunk with water if snakes are to be repelled. But this must also be done when pushya nakshatra is in the sky. The root of the lajjaluka (the sensitive plant mimosa pudica) can be gathered when pushya nakshatra is in the sky. The root is then crushed to extract the juice and the juice is smeared on the hands. This ensures that one can catch snakes without any fear. If despite this, a snake bites a person, the juice of the mahakala creeper will take care of the poison.
Talismans
A kavacha or talisman also has great utility in preventing illnesses. One of the most powerful of talismans is the vishnu kavacha. This should be worn with the following prayer.
I am praying to the great Lord Janardana and wearing this talisman so that I am protected against all forms of illness. Let Vishnu protect my front, Krishna my back, Hari my head and Janardana my heart. Let Hrishikesha protect my mind. Keshava my tongue, Vasudeva my eyes and Sankarshana my ears. Let Pradyumna protect my nose. Aniruddha my skin, Vanamali my cheeks and Shrivatsa my lower portions. May Vishnu’s chakra protect my left and may Vishnu’s gada protect my right. Let Garuda help me in all my endeavours.
Varaha will protect me in the water, van?ana in danger, narasimha in the forest and keshava everywhere. The Lord Hiranyagarbha wil give me gold and the Lord Kapila will give me metals. Vishnu will protect me form all my enemies. He will draw away my sins. He will rule my mind and grant me wisdom and knowledge.
I have meditated on Vishnu and am putting on this talisman. I can now fearlessly travel on earth, the elements cannot conquer me. The gods are with me. I am protected against rakshasa, pishachas, difficult roads, forests and drowning. I am protected against theft, lightning, snake-bite and illness.
The mantras that go into the talisman have to be preserved with great secrecy.
Horses and Elephants
The art of taking care of horses is known as ashvayurveda and the art of taking care of elephants is known as gajayurveda.
There are four types of horses uttama, madhyama, kanishtha and adhama. An uttama horse is four handlengths high and seven and a half handlengths long. A madhyama horse is three and a half handlengths high and six handlengths long. A kanishtha horse is three handlengths high and less than six handlengths long (but more than five handlengths). An adhama horse is two handlengths high and five handlengths long . Adhama horses are to be avoided.
A horse that will live long is known by its short ears. If mustard, clarified butter, sesamum, asafoetida and a piece of wood are tied in a small piece of cloth around the horse’s neck, its general welfare is ensured. Castor-oil, turmeric, garlic and rocksalt; mashed and mixed together into a paste make a very effective remedy for wounds on the horse’s body. If a horse is too thin, the juice of meat can be added to its diet. Milk can also be added, particularly when the horse is recovering from an illness.
Whatever medicines are used for horses can also be used for elephants. But the dosage for elephants must be four times the dosage used for horses. If an elephant is ill, feeding brahmanas and donating jewels and cows ensure quick recovery. It also helps to tie a garland around the elephant’s tusk and throw at it mustard seed over which incantations have been chanted.
Funeral Ceremonies
The Garuda Purana is often recited at funeral (shraddha) ceremonies. The reason is that it has all the mantras that are to be chanted at such ceremonies. If the rites are performed according to these incantations, the ancestors are freed from all sins. On the occasion of the ceremony, pindas (oblations) are offered to the dead ancestors. And the rite has to be repeated exactly one year after the date of death.
Yugas
There are four yugs (eras). These are satyayuga, tretayuga, dvaparayuga and kaliyuga.
In satyayuga, dharma reigns supreme. There is pity for other living beings, donation of alms and meditation. Brahmanas are revered and it is said that dharma has four legs in satyayuga. These four legs are truthfulness, donation of alms, meditation and pity. Men live for four thousand years in this era.
The next era is tretayuga. The brahmanas are overthrown in their supremacy by the kshatriyas and it is the kshatriyas who flourish and prosper. The vaishyas and the shudras continue to revere the brahmanas. But dharma has only three legs, since there is no longer any tapasya. Truthfulness, donation of alms and pity continue to exist. People are devoted to Vishnu and do perform yajnas. In this era, men live for a thousand years.
Next comes dvaparayuga. Now dharma has only two legs. Men live only for four hundred years. But the brahmanas and the kshatriyas continue to thrive. To bring the minds of men back to the path of dharma, a Vedavyasa is born in every dvaparayuga. He divides the Vedas and teaches men the eighteen forms of knowledge (ashtadasha vidya). These are the Puranas, the dharma, shastras (sacred texts), the four Vedas, nyaya, ( doctrine), mimamsa (philosophy), ayurveda (medicine) arthashastra (political economy), gandharva shastra (singing), dhanurveda (the art of fighting) and shadanga (six schools of philosophy).
The last of the four eras is kaliyuga, when dharma has only one leg left to stand on. People become cruel and evil. Envy, dissatisfaction, pride and violence are to be found everywhere. People are addicted to lying, killing and sleeping. The Vedas aer no longer revered and robbers take over the cities. The kings themselves become robbers. The brahmanas stop observing vratas and become worse than shudras. Wealth is acquired through unethical means. Wives do not obey their husbands. No one worship Vishnu. There is only one virtue of kaliyuga. Since there is evil all around, even a little bit of devotion to the cause of dharma pays handsome dividends. All that one has to do to attain immense punya is to chant Krishna’s name.
True Knowledge
Unhappiness comes from the sense of I and mine. As long as these feelings are there, true knowledge is impossible. Eliminating these means the elimination of one’s ego. If one thinks of ignorance as a tree, the seed and the trunk of the tree are formed by the ego. Houses and land are the tree’s branches, wives and sons smaller branches and material wealth the tree’s leaves. Papa and punya are the tree’s flowers, and happiness and unhappiness fruits. People get tired of the hurly burly of life and seek comfort under the tree’s shade. But these are transient comfort and transient happiness. True happiness and true comfort come when one recognises that the tree itself is an illusion.
Those who are learned chop down the tree with the axe of knowledge. It is such people who can unite with the brahman and it is such people who become truly free As long as one is ignorant, one confuses the physica being (jiva) with the soul (atman). What really is knowledge? The place where one lives is a house. That which provides nourishment is food. And that which removes ignorance is knowledge. All else is useless.
A person seeking true knowledge meditates as follows.
I am not the physical body. I am the shining brahman. I have no birth or death. I am the shining brahman. I have no connection with the earth and whatever is in it. I am the shining brahman. I am independent of the air, the sky and the five elements. I am the shining brahman. I have no place of habitation, but I am everywhere. I am the shining brahman. I cannot be smelt. I am the shining brahman. I cannot be touched. I am the shining brahman. I cannot speak or hear. I am the shining brahman. I have no senses. I am the shining brahman. I have no breath of life. I am the shining brahman. I am beyond all ignorance. I am the shining brahman. I am always pure, always happy and all-knowing.
Those who can realize this knowledge are freed from all worldly ties. It is only the ignorant who continue to be born again and again on earth.
Yoga is the union of the atman with the brahman. Before this union can be achieved, the intelligence, the mind and the senses have to be controlled and concentrated on meditating on the brahman. There are six techniques of yoga. These are known as pranayama, japa, pratyahara, dhyana, dharana and samadhi. Pranayama is the control over breath, while japa is the repeated chanting of a mantra or Vishnu’s name. Pratyahara is control over one’s senses. Dhyana is meditation on an object. The object of meditation can be the brahman or even an image of Vishnu’s . When dhyana is continuous and focused, it becomes dharana. Samadhi is the final stage. This happens when the object of meditation is seen everywhere. There is a complete sense of union between and the atman and the brahman.
There is a tremendous sense of freedom when this knowledge is attained. One feels as if one had been asleep earlier. It is realized that the atman has nothing to do with the happiness or unhappiness in a worldly life. A fire without smoke burns brighter. Once the smoke of illusions is taken away, the atman shines brighter. This sort of knowledge is far far superior to whatever punya may be acquired through a thousand yajnas.
This is the end of the purva khanda of the Garuda Purana.
Suta and the Other Sages
The sages became slightly confused. They said, Romaharshana, remove our confusion. We get the impression that once a person dies, the atman regains a new physical body and is born again. And that this happens immediately. We also get the impression that once a person dies, he is first taken to Yama and made to suffer for his sins. It is only after this that the atman is born again.
Which of the above two is correct?
Romaharshana replied, Let me relate to you the conversation that took place between Garuda and Vishnu. That will remove your doubt.
Garuda’s Questions
Garuda once went on a tour of the world. He went to heaven, to the earth and to the underworld. But his mind was not pacified, he was greatly depressed. Because all he saw everywhere was unhappiness. So he returned to vaikunthaloka, the place where Vishnu lives.
Vaikunthaloka was a very nice place. Vishnu’s companions were handsome to look and wore pretty clothes They rode on vimanas. The goddess Lakshmi was there with all her companions. Vishnu sat there on his throne. His visage was calm, his face was smiling and he had four arms.
Garuda bowed down before Vishnu.
How are you Garuda?, asked Vishnu. What are the places to which you have travelled?
I have travelled everywhere except to Yama’s abode, replied Garuda. But I have many questions for which I want answers. Why are beings born on earth? And why do they die? What happens to the senses once people die? Where do men go after they die? Why is a shraddha ceremony performed? When the physical body dies, what happened to the papa or punya that the person had acquired? What exactly is death? Please tell me the answers to these questions.
Vishnu’s Reply
Vishnu replied to some of these questions.
It is important to have a son so that the line may go on. A person who has no son goes to the hell punnama. That is why a son is called a putra. He rescues (trana) his father and his other ancestors from punnama naraka, the hell named put.
When a person dies, Yama’s messengers (yamaduta) come to take him to Yama. Yama’s messengers are terrible of appearance and they hold sticks and clubs in their hands. The atman leaves the dead physical body and adopts a very small form, as long as a finger. In this form, the dead person is taken to Yama’s abode. The actions performed in one’s life (karma) determine what is going to happen to a dead person thereafter. He is first sent to hell to serve out his sentence for the sins he has committed. Thereafter, he is born again. And what he is born as depends on the karma of the earlier life.
To take care of different types of sinners, there are different narakas.
The most important naraka is rourava, reserved for those who lie or bear false witness. The hell has a long expanse and is full of huge pits. These pits are full of burning coal. The sinner is let loose at one end of the hell and is made to walk to the other end. Naturally, he keeps falling into the pits and gets severly burnt. When he reaches the other end of the hell, he is released from rourava. He then goes to other hells if there are other sins to be accounted for.
Another hell is named maharourava. It is covered with burning sands. The fires that burn there are so bright that they hurt the sinner’s eyes. The sinner’s hands and feet are tied and he is thrown into the hell. There he burns. To compound his miseries, the hell is populated by fierce crows, vultures, wolves, mosquitoes and scorpions. These bite him and sting him and eat his flesh as he burns. After several years spent in maharourava, sinners are released.
Unlike rourava and maharourava, the hell named atishita is extemely cold. There is no light there and everything is in total darkness. The only heat that sinners can generate is by clinging on to each other’s bodies. There are hailstorms which make the skin smart. And there is no food to eat. To satisfy their hunger, the sinners end up eating each other’s flesh and blood and bones.
The hell named nikrintana is quite different. There sinners are tied to stakes and their bodies are sliced with sharp chakras. The slicing begins with the feet and then moved up the body to the head and then again starts with the feet. The tragic part of this is that the sinners do not die in the process. For as soon as a part of their body is join up again. Thus a sinner does not die, but continues to endure the misery. And so it continues for a thousand years before there is release.
A hell named apratishtha is a place where sinners are whirled round and round until they begin to vomit blood and their intestines come out of their mouths.
Asipatravana naraka is a huge expanse. The edges of the hell are extemely hot and there is a grove of trees in the centre. The centre is also cooler. The sinners are let loose at the edges and they suffer so much from the heat that they dash towards the centre. Asi means sword and patra is the blade of a sword. Vana is a forest. The hell is so named because the trees in the grove have leaves that are as sharp as the blades of swords. When sinners dash into the grove, their flesh is sliced with the leaves of the trees. And the grove is also full of fierce dogs which immediately eat up the torn flesh.
Next is the hell named taptakumbha. This has hot (tapa) pots (kumbha). The pots are full of boiling oil. The sinners are hung upside down inside these pots and roasted. And while they are being boiled in oil, vultures tear apart whatever portions of their bodies continue to be exposed.
There are many hells. But the seven major ones are the ones that have just been describedrourava, maharourava, atishita, nikrintana, apratishtha, asipatravana and taptakumbha.
All the hells are located under the earth. The hells are so terrible that a single day there seems like a hundred years on earth. Imprisonment in any naraka is for a fixed term. When all these tenures in different hells are over, it is time for the sinner to be born again. And what he is born as is determines by the karma of his earlier life. The greater the sins he committed in his earlier life, the more inferior the form he is born as . And so the cycle of birth, atonement and rebirth continues.
Rewards for punya are received in heaven. But these rewards are not forever. Once the term is over, the person has to be reborn.
From Death to Cremation
When a person dies, his sons will first bathe the dead body and then clothe it in a single piece of cloth. The boy is rubbed with sandalwood paste. The sons then perform a rite known as ekoddishta. This gives the right to cremeate the dead body. The rite can be performed at the place of death, the door of the house , the courtyard, the place where the dead body is resting, the cremation ground or on the funeral pyre itself.
The sons will carry sesamum, sacrifical grass (kusha), clarified butter and wood with them to the cremation ground. And on the way to the cremation ground, hymns to Yama will be sung.
At the shmashana (cremation ground), another religious rite is observed. A funeral pyre is made. The clothing that the dead person is wearing is torn into two. The body is draped with half and the remaining half is left in the shmashana for the ghost (preta). Oblations (pinda) are offered to the dead man and clarified butter is sprinkled on the corpse. The dead body is then placed on the funeral pyre with the head facing the south.
The fire is lit with the words, Great Lord Agni, take this person to heaven.
When the body is half-burnt, mantras are chanted and sesamum and clairified butter sprinkled on the funeral pyre. This is the time to start weeping for the dead. The ghost feels good if it hears these sounds of mourning. After the body is completely burnt, the sons offer oblations to the dead and circle the funeral pyre. They then go to have a bath. And while they have their bath, they must continue to say good things about the dead person. Water is then taken in cupped palms and offered to the dead man. This is known as tarpana (gratification) and tarpana is performed once, thrice or ten times. The wet clothes are changed after the tarpana is over.
One must not sorrow over the dead person after the tarpana and after the dead body has been burnt. Such mourning merely makes the ghost (preta) get attached to its earlier life, and serves no purpose. If necessary, learned men can be called to discourse on the transience of the physical body and the inevitability of death. This gives comfort. On returning home from the cremation ground, sacred objects must be touched first of all.
A child under two years of age is not cremated. The dead body is buried.
A wife can immolate herself on her husband’s funeraly pyre. This brings great punya. She spends as many years in heaven as there are hairs on her body. She even rescues her husband from hell, no matter what sins her husband may have committed. The husband joins the wife in heaven. This sort of immolation is always recommended except when the woman happens to be pregnant. So says the Garuda Purana.
There are some cases where cremation ceremonies are not to be performed, nor are the dead offered pinda or tarpana. Such people have to suffer in hell. These are instances of deaths rising from wild animals, fire, cholera, posion, snake-bites, lightning, or outright suicides. Funeral ceremonies performed in such cases do more harm than good. A special religious rite has to be arranged for such deaths. This is known as narayanavali. It is only if this is done that the dead person does not have to go to hell. In the case of snake-bite leading to death, the golden image of a snake has to be given to a brahman along with a cow. Then the dead body is covered with palasha leaves and other sacred objects. Then it burnt. This rite is known as sarpavali.
One Year After Death
Vishnu continued with the recital of funeral rites.
After the dead body has been burnt, there is a ten-day period of mourning and impurity for the sons. Ths is known as ashoucha. During this period, the sons must bathe three times a day and must not eat any meat. They have to sleep on the floor. All studying and all donation of alms are forbidden. The combing of hair is not permitted. Food is to be eaten from clay vessels or placed on leaves. No other vessels are to be used. On one of those ten days, they must also fast throughout the day.
Every day, a pinda must be offered to the dead person. The same article must be offered each day. Water must also be offered. After the tenth pinda is offered on the tenth day, it is time for the sons to get themselves purified. They must go outside the village to get their hair cut, their beards shaved and their nails clipped. Thereafter, a brahmana purifies himself by touching water, a kshatriya by touching any animal that is used as a carrier, a vaishya by touching a bridle and a shudra by touching a stick. Heads of those who observe ashoucha and offer pinda are shaved off.
But only those who are younger than the dead person get their heads shaved. This seems slightly confusing. We have been talking of sons observing ashoucha and offering pinda. They must be younger than the dead person. The answer is that people other than sons are also entitled to observe ashoucha and offer pinda. Such people are known as sapindas of the dead man. Who are these sapindasa? That will be explained later.
Why is the pinda at all offered? Each day’s pinda offerings are divided into four parts. The first part is appropriated by Yama’s messengers. The second part is used by the preta to survive. The remaining two parts are used by the preta to reconstruct a body by means of which he can travel to Yama’s abode. The first day’s share makes the head. The second day’s share makes the ears, the eyes and the nose. And so on and so forth until on the tenth day, the body is complete.
On the eleventh day, a shraddha ceremony is held. This is the first (adya) funeral ceremony, so it is known as adya shraddha. A bull (vrisha) should be donated on that day, in which case, the ceremony is known as vrishotsarga, Whatever objects were dear to the dead man are to be donted on the eleventh day. Brahmanas are invited and fed as this satisfies the preta.
For a period of one year, every month, on the date of death, a shraddha ceremony continues to be held. Then a final shraddha ceremony known as varshika shraddha is held. All of these ceremonies are accompanied by the offering of pindas. For a period of one year, a lamp is also lit outside the house for the sake of the preta.
Why is this period of one year important? The adya shraddha takes place on the eleventh day. Then on the thirteen day, Yama’s messengers come for the preta. The preta now has a body, thanks to the pindas offered on the first ten days. Yama’s messengers grab this body and begin to drag it towards Yama’s abode. But the way is long and it takes three hundred and forty-eight days for the journey to be completed. The journey starts on the thirteenth day after death. Therefore, it is almost a year after death when the preta finally reaches Yama’s abode. During his long journey, the preta gets no food or water It lives on whatever offerings are made to it in the form of pindas. It also repents whatever sins it has committed on earth, because the time for reckoning is now near.
There are sixteen cities that have to be passed on the way to Yama’s abode. Their names are Yamya, Souri, Nagendra, Gandharva, Shailagama, Krouncha, Krura, Vichitra, Vahvapada, Duhkada, Nankranda, Sutapta, Roudra, Payovarshana, Shitadhya, Vahubhiti. In between the cities named Vichitra nd Vahvapada, the river Vaitarani has to be crossed. This a terrible river and its currents are made of blood. There are boats for crossing the river. But only those who have donated cows on earth are allowed to cross by means of the boats. The others are dragged through the current and their flesh torn to shreds by fierce birds.
When the preta finally reaches Yama’s abode, he is taken before Yama. Yama holds a danda (rod) in one hand and a pasha (noose) in the other. His complexion is blue. Yama has two visages. A pleasant one is displayed to the good and an awesome one to the sinners. Yama decides, on the basis of past karma, where the preta is to be taken.
After one year has passed, the preta reaches Yama’s abode. He is no longer a preta, but becomes one of the ancestors. The varshika shraddha that is performed is a recognition of this fact.
Vrishotsarga
Garuda said, Lord Vishnu, please tell me more about vrishotsarga. Who was the first one to perform this ceremony?
Vishnu told him the story of Viravahana.
There was a king named Viravahana who ruled in the city of Viradha. Viravahana was a good king who ruled according to the norms of righteouness. Once the king arrived at the sage Vashishtha’s hermitage and thought that while he was there, he might learn some words of wisdom from the sage.
Viravahana told Vashishtha, I have heard so much about Yama’s tough dealing that I am scared. Please tell me how I can avoid going to hell.
There are many paths to dharma. replied Vashishtha. The learned have described these paths. But donating a bull is the best of them all. A dead person who does not have a bull donated in his name on the eleventh day after his death, is sure to go to hell. Why don’t you donate a bull? Pick a bull that is five years of age and donate it with one or two or four cows. Do you know what happened to Dharmavatsa?
Viravahan did not, so Vashistha told him the story of Dharmavatsa.
Many years ago there was a brahmana named Dharmavatsa who lived in the city of Vidha. He was devoted to Vishnu. The brahmana once went to a hill to fetch some sacrificial grass. While he was searching for grass in the forest, four handsome men came and grabbed the brahmana. They lifted him up into the sky and began to carry him far away. Eventually they arrived at a city with many gates and palaces. The city was clearly a wealthy one.
The brahmana was not very sure whether this was a dream. Or whether all of it was an illusion. By then, the brahmana had been brought before a king. The king sat on a golden throne. The king took up on seeing the brahmana and started to worship him with all sorts of offerings.
Today I am blessed, said the king. I have seen you. Now please take him back to where you brought him from, he instructed the four handsome men.
Dharmavatsa was bewildered. Just a minute, he interrupted. Will you please explain what is going on? What is this place and why was I brought here? And why am I being taken back?
I like to see those who are fit to be worshipped, replied the king You follow the path of dharma and you are devoted to Vishnu. You were brought here so that I might see you. Please pardon my impertinence. As for the rest of the story, I can’t tell that. My minister will tell you.
The minister’s name was Vipashchit and instructed by the king, he began to relate the story.
In earlier life, the king used to live in the city of Viradha. His name was Vishvambhara and he was a viradha. His name was Vishvambhara and he was a vaishya. He worshipped the brahmanas, prayed to the gods, looked after his relatives and cattle, donated alms and served his guests well. Together with his wife, he performed the duties of a householder extremely well. Vishvambhara once went on a pilgrimage with his friends and on this way back, he met the sage Lomasha. He bowed down before Lomasha.
Vishvambhara, asked Lomasha. Where are you coming from? I am very glad to see you. You are a good man.
I thought that my days on earth were numbered, replied Vishvambhara. I am now old. It is time to do something about acquiring punya. So my wife and I have been on prilgrimage wih our friends. We have been to many tirthas and we have donated a lot of alms.
Indeed, said Lomasha. Which are the tirthas that you have visited?
Vishvambhara recited a long list of names. Then he said, But my mind continues to be attached to material possessions. Please tell me, sage, what should I do?
Lomasha told him the story of the sage Narada.
In one of Narada’s earlier lives, Narada was born as the son of a brahmana’s maid-servant. From the brahmana. Narada picke up knowledge of the shastras. Once many sages came to visit the brahmana, and from them, Narada learnt many more words of wisdom. He learned the true nature of the atman and the virtues of being devoted to Vishnu. This was the true knowledge tht we have earlier talked about. Lomasha told Vishvambhara the nature of this tue knowledge. This pacified Vishvambhara’s mind. But Lomasha also said, You have acquired a lot of punya. However, I do think that all this is imcomplete without vrishotsarga. Donating a bull is as good as performing an ashvamedha sacrifice. Go to the tirtha named Pushkara and donate a bull there.
Vishvambhara did as he had been told. This gave him so much punya that in his next life he was born as a king named Virapanchanana. The minister said that this was the king who had had Dharmavatsa brought to him. Since he liked to associate with righteous men, King Virapanchanana had such men brought to him so that he could worship them. And as for the beautiful and wealthy city, all this was due to the punya acquired from vrishotsarga. The minister concluded his story. The brahmana was taken back.
Having related the story of Dharmavatsa, the sage Vashishtha asked Viravahana to organize a vishotsarga sacrifice. This Viravahana did. And when he died, he was sent by Yama straight to heaven. Such are the wonderful properties of vrishotsarga.
Santaptaka and the Ghosts
There was a brahmana named Santaptaka who had lost all interest in the material world. He lived in the forest and performed tapasya. Santaptaka decided that he would like to go on a visit to places of pilgrimage. But he lost his way and landed up in the middle of a thick forest. The forest was so thick that even birds could not fly inside it. Wild animals like lions, tigers, bears and wolves roamed in it. It was also populated by rakshasas and pishachas.
After Santaptaka had travelled a bit in this thick forest, he came upon a banyan tree. A dead body hung from the tree and five ghosts (preta) were eating the body. The ghosts were just like skeletons, but their eyes were huge. They did not have any noses. With their teeth and their nails, the ghosts tore to bits the flesh and the bones of the dead body.
As soon as the ghosts saw Santaptaka, they came and grabbed him. Two grasped his legs, two his hands and the fifth caught him by the head, they pulled at the brahmana and each one said I saw him first. I will eat him first.
The ghosts rose with the brahmana up into the sky and started to discuss amongst themselves how much of meat there was in the brahmana’s body. Santaptaka was frightened and didn’t know what to do. So he began to pray to Vishnu. Vishnu naturally came when a devotee was calling. But instead of interfering directly himself, he called Manibhadra, the king of the yakshas. He asked Manibhadra to adopt the form of a preta himself and fight with the other ghosts for the brahmana’s body.
Manibhadra did as he had been asked. Instructed by Vishnu, he himself adopted the form of a fearsome ghost. With his legs he fought with two of the other ghosts, with his hands he tackled two others and with his head he struck the fifth. A terrible fight then ensued between Manibhadra and the other ghosts. In the course of the fighting, Manibhadra caught hold of the dead body that was in the banyan tree and disappeared. When the ghosts saw that their food was being taken away, they tried to pursue the king of the yakshas. But to no avail.
The ghosts then returned to eat the brahmana. But thanks to Vishnu’s grace, they remembered the stories of their earlier lives. They fell at the brahmana’s feet and begged for mercy. Pardon us, they said. We have become pretas because of our earlier karma. Our names are Paryushita, Suchimukha, Shighraga, Rodhaka and Lekhaka.
Santaptaka was bewildered at these developments. But he said, Since you have remembered the stories of your earlier lies, please tell me how you came to be ghosts.
Paryushita’s story was that he once invited a brahmana to a shraddha ceremony. But the brahmana was late in coming. After waiting a long time for the brahmana, Paryushita became hungry and ate the food. When the brahmana arrived, Parushita gave him whatever food was left to eat. But since Paryushita had already eaten some of the good, the food had become tainted (paryushita). He was therefore cursed that he would be a preta.
Suchimukha’s story was that a brahmana woman had gone to a tirtha named Bhadravata. She had her five year old son with her. Suchimukha used to be a kshatriya. But he was an evil kshatriya. He fell upon the brahmana woman and her son and stole all their belongings. When the five year old boy tried to drink some water from a pot, Suchimukha grabbed the pot and drank the water himself. The boy died of fright and thirst. Stricken with grief, the brahmana woman threw herself into a well and committed suicide. Suchimukha became a ghost because of this sin. His mouth (mukha) became as small as a needle (suhi) so that he had great difficulty in eating or drinking.
Shighraga’s story was that he used to be a vaishya. With a friend he went to a distant country to trade. The friend made huge profits. But Shighraga lost all his capital. On their way home, they came to a river. While his friend was sleeping with his head on Shighraga’s lap. Shighraga flung his friend into the river and so killed him. He then appropriated all his friend’s wealth. He returned home and reported to his friend’s wife tha this friend had been killed by bandits. The good woman was so grief-strickent hat she immolated herself on a funeral pyre. When Shigraga died, he became a ghost because of this sin. Shigra means quick and since he had quickly run away after killing his friend, he came to be known as Shighraga.
Rodhaka’ s story was that he used to be a shudra. The king liked Rodhaka and gave him a hundred villages to lord over. Rodhaka had a brother. But such was his love for wealth that he deprived his brother of all property. The brother lived in penury. Rodhaka’s parents used to secretly help his brother and Rodhaka did not like this at all. He not only berated them, but imprisoned and shackled them as well. The parents took poison in the prison and died. The young brother begged for a living. But eventually, he too died. This sin turned Rodhaka into a ghost. Rodha means obstace or prison and since he had imprisoned his parents, the ghost came to be known as Rodhaka.
Lekhaka’s story was that he used to be a brahmana who lived in the city of Avanti. He was employed by the king as a priest. In the temple there were many images of gods and goddesses. The images were bedecked with jewels and golden ornaments. Lekhaka could not control his greed. With an iron implement, he prised out the jewels and ornaments from the images. The images became disfigured and the king resolved that he could kill the thief, even if the thief happened to be a brahmana. This resolution so sacred Lekhaka that he secretly entered the palace at night and killed the king with a sword. He then fled with all the jewels and ornaments, but was killed by a tiger in a forest. As a result of the sin Kekhaka had committed, he became a preta. Kehana means to write or mark and since he had marked he images, the came to be known as Lekhaka.
After the stories had been told, Vishnu appeared before Santaptaka and the five ghosts. The ghosts were pardoned. Six vimanas descended and took Satnaptaka and the other five to vishnuloka.
A person who reads this wonderful story never becomes a ghost.
Sapindas
Garuda asked,Lord Vishnu, you have told me that sapindas of a dead person are entitled to perform funeral rites. But you have not told who these sapindas are. Who are they?
Vishnu replied as follows.
Sapindas of a dead person his sons, grandsons, great-grandsons, brothers, nephews (sons of brothers) and the sons of these people. It is they who are entitled to perform funeral rites. If none of these are available, wives are authorized to perform the task. And if wives are also not available, the king has to take upon himself the duty of performing the funeral rite.
If a person knows that he does not have any spindas, he can perform his shraddha ceremony himself in advance, that is, before his death.
Babhruvahana
There was a king named Babhruvahana who ruled in the kingdom of Banga. He was righteous king who looked after his subjects well. There were no sinners in his kingdom. Nor were there any thieves or diseases.
Once Babhruvahana went to the forest for a hunt. The forest was full of lions and deer and the king killed many deer. A deer was struck by an arrow and the king followed it. In the process, the king got separated from his soldiers and companies. He felt very thirsty. He found a pond where he could drink water. But Babhruvahana was so tired by now that he thought that he would rest for some time. He tied his horse to a banyan tree and fell asleep under the tree.
As soon as the king fell asleep, a ghost arrived on the scene. He was followed by hundreds and hundreds of ghosts. Their bodies were like skeletons and they were looking for food to eat. They made such a clamor that the king woke up. He saw the ghosts and grasped his bow and arrow to shoot them. But the first preta was not at all frightened and just stood there.
At this, Babhruvahana asked the preta, Who are you? Why have you become a ghost?
The preta replied, I am blessed that I have met you. I shall no longer remain a ghost. Those who do not have shraddha ceremonies performed safter their deaths become ghosts, as do those who die unnatural deaths. That is the reason why we are here. Why don’t you perform a funeral ceremony for the ghosts? That wil free us. You have the right, you are the king. It is decreed that the king shall perform funeral rites for those who have no parents or children.
Babruvahana told the ghost, First tell me your story.
The ghost said that he used to be a vaishya named Sudeva who lived in the city of Vaidesha. He always worshipped the gods. He donated alms to brahmanas. He had never refused guests. But all this amounted to nothing since Sudeva did not have any sons or relatives who could perform a shraddha ceremony for him. Accordingly, Sudeva turned into a ghost.
Babhruvahana returned to his capital and performed funeral rites for the ghosts. The ghosts went straight to heaven. Sudeva gave Babhruvahana a valuable gem as a token of his gratitude.
The Story of Rama and Sita
Garuda asked, I don’t understand how the ancestors accept the pindas that are offered. How do they come? They have no bodies. Please explain this.
Vishnu replied, At every shraddha ceremony brahmanas are invited. The ancestors enter the bodies of the brahmanas and thus partake of the prindas. Let me tell you the story of Rama and Sita.
Rama and Sita had to go to the forest for fourteen years to ensure that Dasharatha’s promise to Kaikeyi was not falsified. Dasharatha was Rama’s father and Kaikeyi was Rama’s stepmother. Kaikeyi wanted to make sure that her son Bharata, rather than Rama, became king after Dasharatha.
In the forest, Rama learnt of Dasaratha’s death and a funeral ceremony had to be performed. Sita cooked the food and several sages were invited to the ceremony. But when the food was to be served, Sita could not be found. Rama waited for Sita. But she did not come. Finally, Rama served the guests himself. When the guests had left, Sita appeared.
Where were you? asked Rama.
I was hiding, replied Sita. I was ashamed to appear before the guests.
Ashamed of what? asked Rama. What was there to be ashamed of ?
I saw your father, grandfather and great-father sit down to eat with the other guests, replied Sita. How could I appear before them in the skins that I was wearing? I was also ashamed that we were going to give these great kings such poor food to eat. I hid myself in shame and waited until they had left.
That is how ancestors come to partake of food at a shraddha ceremony together with the assembled guests. Garuda was gratified to learn all this.
Hierarchy of Beings
There is a hierarchy of beings. All living beings are divided into four groups. The first group consists of those that are born from eggs, the second of those that are born of sweat, the third of herbs and plants, and the last of mammals. These four groups are respectively known as andaja, svedaja, udbhijja and jarayuja.
Every atman has to be born in each of these forms twenty-one lakh times, subject of course to consideration of papa and punya performed in earlier lives. That is, an atman has to spend eighty-four thousand lives on earth.
Amongst mammals, men are superior to all others and it is very difficult for an atman to be born as a human. It is only if the atman has acquired a lot of punya that it is born as a human. Living beings are the best of all elements, intelligent living beings the best of all living beings, humans the best of all intelligent beings, brahmanas the best of all humans, learned brahmanas the best of all brahmanas, and brahmanas blessed with the knowledge of the brahman the best of all learned brahmanas.
Donations and Hells
Garuda said, I have heard that all sorts of donations are to be made at the time of the shraddha ceremony. What are the objects of these donations? You haven’t explained these at all, except for the donation of a bull in the case of vrishotsarga.
I will tell you about them now, replied Vishnu. The first object that should be donated is an umbrella (chhatra). On the way to Yama’s abode, the preta has to pass long stretches where there is no shade at all and the sun shines very brightly. If an umbrealla is donated , it can be held over the preta’s head as it is taken Yama’s abode. The preta suffers less. The second object that should be donated is a pair of sandals (paduka). There is a possiblbility that the preta may land up in asipatravana naraka. If you remember, there the sands are very hot and sinners have to dash over the hot sands to a cool grove that is in the centre of the hell. If sandals are donated, the preta does not have to walk over these hot sands, but gets to ride a horse. The third object that should be donated is a seat (asana). If a seat is donated, the preta gets enough food to eat as it is taken to Yama. The fourth object that should be donated is a water-pot (kamandalu). If a water-pot is donated, the preta does not suffer from lack of drinking water on the journey. The fifth object that should be donated is clothing (vastra). If clothing is donated, Yama’s messengers do not torture the preta on the journey. The sixth object that should be donated is a ring (mudrika). If a ring is donated, Yama’s messengers allow the preta to travel at his own pace. They do not rush him and goad him to travel fast. The benefits of whatever is donated percolate through to the preta himself. Sometimes they directly reach the preta.
I don’t understand how that is possible, aid Garuda. How do they reach the preta?
Varuna accepts these offerings, replied Vishnu. He then gives them to the god Bhaskara. And Bhaskara takes these objects to the preta.
You had mentioned several hells, said Garuda. But you mentioned the names of only the seven major ones. What are the names of the others?
Vishnu told him the names of the other hells. They are tamisra, lohashanku, shalmali, kudnala, kalasutra, putimirittika, sanghata , lohatoka, savisha, sampratapana, mahanaraka, kakola, sanjivana, mahapatha, avichi, andhatamisra, kumbhipaka and patana.
Together with the seven hells mentioned earlier, this gives a total of twenty-five hells. There are actually supposed to be twenty-one hells. Probably four of the hells have two names each. Or perhaps the figure that is given elsewhere in the Garuda Purana, of there being eighty-four lakh hells, is the right figure.
Ghosts
Garuda asked, But sometimes ghosts come and pester people. How do they manage to do that? How do they escape from hell?
In the same manner that prisoners escape from prison, answered Vishnu. They come and disturb their friends and relatives.
They return to their old houses and cause all sorts of illnesses, such as fever. They are positively delighted when people get headaches or cholera. The more they loved their dear ones when they were alive, the more harm they cause them as ghosts. It is in kaliyuga that one has all these ghosts. There were no such ghosts is satyayauga, dvaparayuga or tretayuga. These ghosts cause strife among friends and kill animals and children.
How does one know that ghosts are around? asked Garuda.
The signs are fairly obvious, repied Vishnu. Animals die and friends fight. There are sudden catastrophes. Children turn against their parents, brahmanas are criticised and there are bad harvests. Fire break out for no reason at all. Husband and wife fight all the time. These are all signs.
What does one do if one knows that there are ghosts around? asked Garuda.
I have already indirectly answered the questions, replied Vishnu. Perform a funeral ceremony for the ghost. But it is also good to consult someone who is learned in these matters, a diviner or astrologer (daivajna).
A ghost is a sinner. And a person who knows that there are ghosts around but does nothing about it, also becomes a sinner by contamination. In his next life such a person is born poor, diseased, without a living and does not have any sons. Or he may even be born as an animal. If nothing is done about the ghosts, the ghosts themselves realize after sometime that there is no hope for salvation in haunting people. Their only hope for salvation lies in returning to hell and serving out their terms of penance. So they return to hell and give up the haunting.
The worst form of ghost is a pishacha. They are very mischievous. They appear to their friends and relatives in all sorts of different forms, as bulls, horses and elephants. They make sleepers have nightmares. They frighten people . Sometimes pishachas appear and beg for food. At other times, they steal food and water. You will know a pishacha if you run into a cow or bull that talks in the human tongue. Friends and relatives discover that they are being carried (through the sky) to all sorts of different places by the pishacha.
If it is known that a pishacha is around , the first thing that is to be done is to bathe in a tirtha. A bliva tree is to be watered next. And finally a ceremony is to be performed, at which learned brahmanas are given grain.
Life
Garuda said Lord Vishnu, the Vedas say that humans live for a hundred years. And yet I find that very few people actually live for a hundred years. Why is this?
You are quite right, answered Vishnu. The Vedas do indeed say that humans live for a hundred years. But that is really their entitlement of life. How long they actually live depends on the sins that they commit. All sins lead to a lowering of life expectancy. Sins are there to tempt anyone who is born as a human being. For the first five years of life, there are very few sins to tempt a child. But thereafter the temptations start and people succumb to these temptations start and people succumb to these temptations. That is the reason why very few people live to be a hundred years old. Why only a hundred years? If people are completely righteous, they can even be immortal.
A human being is called an infant (shishu) from birth to sixteen months of age. From sixteen to twenty-seven months of age he is called a child (bala or balaka). From twenty-seven months to live years of age he is called a boy (kumara). From five years to nine years of age he is called an adolesecent (pouganda). From nine to sixteen years of age he is called a youth (kishora). Thereafter, he becomes a young man (yuvaka).
The Human Body
Vishnu next described to Garuda the human Body.
The human body is formed of skin(charma), blood (rakta), flesh (mamsa), fat (meda), marrow (majja), bones (asthi), and life (jivana).
The five elements are the earth (kshit), water (apa), energy, (teja), wind (vayu) and the sky (akasha). Each of these elements goes into the constitution of the human body. The earth forms the skin, the bones, the veins (nadi), the hair (roma) and the flesh. The water forms parts like saliva (lala), marrow and blood. Energy gives rise to hunger (kshudha), sleep (nidra), thirst (trishna), lassitude (alasya) and lustre (kanti), The wind produces anger (raga), spite (dvesha), modesty (lajja), fear (bhaya) and ignorance (moha). The sky gives rise to holes (chhidra), gravity (gambhirya), hearing (shravana) and mind (sattva).
There are several senses or facutlties (indriya). The sense of inteligence (buddhindriya) are the ears, the skin, the eyes, the tongue and the nose. The senses of action (karmendriya) are objects like the hands, the feet and speech.
There are ten veins in the body. Their names are ida, pingala, sushumna, gandhari, hastijihva, pusha, yasha, alambusha, kuhu andshankhini.
There are ten types of breath in the body. Their names are prana, apana,samana, udana, vyana, naga, kurma, krikara, devadatta and dhananjaya.
The body-hair on a human body number three and a half crores and there are three lakh hairs on the head. Teeth number thrity-two and nails twenty. Pala is an unit of measurement. There are one thousand palas of flesh in the body, one hundred palas of blood, ten palas of fat, ten palas of skin and twelve palas of marrow. So say the learned men.
There is a complete correspondence between the human body and the universe. The portion below the waist corresponds to the underworld and the part above the waist to the upper regions. The balls of the feet correspond to the underworld region tala, the ankles to vitala, the calves to sutala, the knees to talatala, the thighs to rasatala and the waist to patala. The navel corresponds to bhuloka (the earth), the stomach tobhuvarloka, the heart to svarloka, the throat to maharloka, the face to janaloka, the forehead to tapoloka and the top of the head to satyaloka. All fourteen worlds are thus to be found in the human body.
Epilogue
Garuda obtained answers to all his questions. He touched Vishnu’s feet and expressed his thanks.
He then went tot he sage Kashyapa and recited the Garuda Prana. The knoledge of this sacred text then percolated down a line of sages, from Bhrigu to Vashishtha, from Vashishtha to Vamadeva, from Vamadeva to Parashara, from Parashara to Vyasadeva and from Vyasadeva to Romaharshana.
Romaharshana told the sages assembled in naimisharanya. I have now recited for you all that I had learnt. The person who reads this Purana, or hears a recital of it, is guaranteed happiness in this world and the next. This sacred text gives men true knowledge. This is a purana that should always be revered. Let us finally thank Vyasadeva for having passed this knowledge ont o us.
Although Vyasadeva was not physically present there, the sages recorded their thanks tohim. They also thanked Romaharshana for the pains he had taken. They kept saying, Romaharshana, you are indeed blessed.
By then, the yajna that was being organized was over. Romaharshana left the hermitage. And the sages went their separate ways.
Great punya is acquired from reading or hearing the Garuda Purana. But a word of warning. At the end of the recital, the reciter should be given some alms. Otherwise, no punya is acquired at all. The text of the Purana should be worshipped. The reciter should then be worshipped with clothes, cows, food, gold and land.

Gayatri Vedanta US: Synopsis of Brahma Purana

2007-04-04T22:40:00.000-07:00

THE BRAHMA PURANA

In the forest known as naimisharanya.
The sages (maharshis) arranged for a sacrifice (yajna) in this forest and the ceremony went on for twelve years. Naimisharanya forest was a wonderful place to arange sacrifices in. The climate was pleasant. There were trees full of flowers and fruit. There was no shortange of food in the forest, and animals, birds and sages lived there happily.
Many sages ame to attend the sacrifice that had been arranged in naimisharanya. With them was Romaharshana (alternatively Lomaharshana). Vedavyasa’s disciple. Vedavyasa had instructed this disciple of his in the knowledge of the Puranas. The assembled sages worshipped the learned Romaharshana and said, Please tell us the stories of the Puranas. Who created the universe, who is its preserver and who will destroy it? Please instruct us in all these mysteries.
Romaharshana replied, Many years ago, Daksha and the other sages had asked Brahma these very questions. I have learnt about Brahma’s replies from my guru (teacher) Vedvyasa. I will relate to you what I know.
In the beginning , there was water everywhere and the brahman (the divine essence) slept on this water in the form of Vishnu. Since water is called nara and since ayana means a bed, Vishnu is known as Narayana.
In the water there emerged a golden egg (anda). Brahma was born inside the egg. Since he created himself, he is called Svayambhu, born (bhu) by himself (svayam). For one whole year, Brahma lived inside the egg. He then split the egg into two and created heaven (svarga) and the earth (prithivi) from the two parts of the egg. Skies, directions, time, language and senses were created in both heaven and earth.
From the powers of his mind, Brahma gave birth to seven great sages. Their names were Marichi, Atri, Angira, Pulastya, Pulaha, Kratu and Vashistha. Brahma also created the god Rudra and the sage Santhkumara.
More Creation
To continue with the process of creation, Brahma gave birth to a man and a woman from his own body. The man was named Svayambhuva Manu and the woman was named Shatarupa. Humans are descended from Manu. That is the reason they are known as manava. Manu and Shatarupa had three sons named Vira, Priyavarata and Uttanapada.
Uttanapada’s son was the great Dhruva, Dhruva performed very difficult meditation (tapasya) for three thousand divine years. Brahma was so pleased at this that he granted Dhruva an eternal place in the sky, near the constellation that is known as saptarshi or the seven sages. This is the constellation Ursa Majoris and Dhruva is the Pole Star.
In Dhruva’s line there was a king named Prachinavarhi. Prachinavarhi had ten sons, known as the Prachetas. These Prachetas were supposed to look after the world and rule over it, but they were not interested in such mundane matters. They went off instead to perform tapasya under the ocean. The tapasya went on for ten thousand years. The upshot was that the earth had no ruler and began to suffer. People started to die and thick forests sprouted everywhere. So thick were the forests that even the winds could not blow.
News of this catastrophe reached the Prachetas. They were furious with the trees and created wind (vayu) and fire (agni) from their mouths. The wind dried up the trees and the fire burnt them, so that, very soon, there were very few trees left on earth.
Everyone was alarmed at the effects of the Prachetas’ anger. The moon-god Soma (or Chandra) came to the Prachetas with a beautiful woman and said, Prachetas, please control your anger. You need someone to rule over the world so that you can concentrate on your tapasya. This beautiful woman is named Marisha, she is the daughter of the trees. Marry her and you will have a son named Daksha. He will rule over the world.
The Prachetas agreed to this proposal and Daksha was born. The word praja means subject and the word pati means master. Since Daksha ruled over the world and its subjects, Daksha came to be known as Prajapati.
The sages interrupted Romaharshana. They said, Sage, we are completely confused. We have heard that Daksha was born from Brahma’s toe. And yet you have told us that Daksha was the son of the Prachetas. How is this possible?
Romaharshana replied, There is no reason for bewilderment. Many Dakshas have been born to rule over the world. One was born from Brahma’s toe, yet another was the son of the Prachetas.
Daksha’s Offspring
Daksha’s wife was named Asikli and Asikli gave birth to five thousand sons. They were known as the Haryashvas. The Haryashvas were destined to rule over the world. But the sage Narada went to the Haryashvas and said, How can you rule over the world if you don’t even know what the world looks like? Are you familiar with its geography and its limits? First find out about these things, before you contemplate ruling ove the world.
The Haryashvas went off to explore the world and never returned.
Daksha and Asikli then had another thousand sons who were named the Shavalashvas. Narada told them what he had told the Haryashvas and the Shavalashvas also went off to explore the world and never returned.
Daksha and Asiki were distressed that their children should disappear in this manner. Daksha blamed Narada for the instigation and proposed to kill him. But Brahma intervened and persuaded Daksha to control his anger. This Daksha agreed to do, provided that his conditions were met. Brahma must marry my daughter Priya, he said. And Narada must be born as Priya’s son.
These conditions were accepted.
In fact, Daksha and Asikli had sixty daughters. (Elsewhere, the Brahma Purana mentions fifty daughters.) Ten of these daughters were married to the god Dharma and thirteen to the sage Kashyapa. Twenty-seven daughters were married to Soma or Chandra. The remaining daughters were married to the sages Arishtanemi, Vahuputra, Angirasa and Krishashva.
The ten daughters who were married to the god Dharma were named Arundhati, Vasu, Yami, Lamba, Bhanu, Marutvati, Sankalpa, Muhurta, Sadhya and Vishva, Arundhati’s children were the objects (vishaya) of the world. Vasu’s children were the eight gods known as the Vasus. Their names were Apa, Dhruva, Soma, Dhara, Salila, Anala, Pratyusha and Prabhasa. Anala’s son was Kumara. Because Kumara was brought up by goddesses known as the Krittikas, he came to be called Kartikeya. Prabhasa’s son was Vishvakarma. Vishvakarma was skilled in architecture and the making of jewellery. He became the architect of the gods. Sadhya’s children were the gods known as Sadhyadevas and Vishva’s children were the gods known as Vishvadevas.
The twenty-seven daughters of Daksha who were married to Soma are known as the nakshatras (stars).
As you have already been told, Kashyapa married thirteen of Daksha’s daughters. Their names were Aditi, Diti, Danu, Arishta, Surasa, Khasa, Surabhi, Vinata, Tamra, Krodhavasha, Ida, Kadru and Muni.
Aditi’s sons were the twelve gods known as the adityas. Their names were Vishnu, Shakra, Aryama, Dhata, Vidhata, Tvashta, Pusha, Vivasvana, Savita, Mitravaruna, Amsha and Bhaga.
Diti’s sons were the daityas (demons). They were named Hiranyaksha and Hiranyakshipu, and amongst their descendants were several other powerful daityas like Vali and Vanasura. Diti also had a daughter named Simhika who was married to a danava (demon) named Viprachitti. Their offsprings were terrible demons like Vatapi, Namuchi, Ilvala, Maricha and the nivatakavachas.
The hundred sons of Danu came to be known as danavas. The danavas were thus cousins to the daityas and also to the adityas. In the danava line were born demons like the poulamas and kalakeyas.
Arishta’s sons were the gandharvas (singers of heaven).
Surasa gave birth to the snakes (sarpa).
Khasa’s children were the yakshas (demi-gods who were the companions of Kubera, the god of wealth) and the rakshasas (demons).
Surabhi’s descendants were cows and buffaloes.
Vinata had two sons named Aruna and Garuda. Garuda became the king of the birds.
Tamara had six daughters. From these daughters were born owls, eagles, vultures, crows, water-fowl, horses, camels and donkeys.
Krodhavasha had fourteen thousand children known as nagas (snakes).
Ila gave birth to trees, creepers, shrubs and bushes.
Kadru’s sons were also known as nagas or snakes. Among the more important of Kadru’s sons were Ananta, Vasuki, Takshaka and Nahusha.
Muni gave birth to the apsaras (dancers of heaven).
Diti’s children (daityas) and Aditi’s children (adityas) continually fought amongst themselves. On one particular occasion, the gods succeeded in killing many of the demons. Thirsting for revenge, Diti began to pray to her husband, Kashyapa that she might give birth to a son who would kill Indra, the king of the gods.
Kashyapa found it difficult to refuse his wife outright. All right, he said. You will have to bear the son in your womb for a hundred years. And throughout this period, you will have to observe various rites of cleanliness. If you can successfully do this, your son will indeed kill Indra. But if you do not observe these instructions to the letter, your desire will not be satisfied.
Diti resolved to do as her husband had bidden her. But Indra had got to know about Diti’s resolve and was waiting for an opportuniy to save himself. There was an occasion when, tired after her prayers. Diti went to sleep without first washing her feet. This was an unclean act and it gave Indra the required opportunity. He adopted a miniscule form and entered Diti’s womb. With his weapon vajra, he sliced up the baby inside the womb into seven parts. The baby naturally began to cry at the pain.
Indra kept on saying, ma ruda, that is, don’t cry. But the baby, or rather its seven parts, would not listen. Indra thereupon sliced up each of the seven parts into seven more sections, so that there were forty-nine sections in all. When these forty-nine sections in all. When these forty-nine sections were born, they came to be known as the Maruts, from the words that Indra had addressed them. Since Diti had not been able to adhere to the conditions her husband had set, the Maruts did not kill Indra. They instead became Indra’s followers or companions, and were treated as gods.
Prithu
In Dhruva’s line there was a king named Anga. Anga was religious and followed the righteous path. But unfortunately, Anga’s son Vena inherited none of the good qualities of his father. Vena’s mother was Sunitha and she happened to be the daughter of Mrityu. Mrityu was notorious for his evil ways and deeds. Vena spent a lot of time with his maternal grandfather and picked up these evil characteristics.
Vena gave up the religion that was laid down in the Vedas and stopped all yajnas. He instructed his subjects that he alone was to be worshipped.
The sages led by Marichi came to Vena to try and persuade him to mend his ways. But Vena was in no mood to listen. He insisted that there was no one equal to him in the whole universe.
The sages realized that Vena was a lost cause. They physically caught hold of Vena and began to knead his right thigh. From this kneading there emerged a horrible looking creature. It was a dwarf and its complexion was extemely dark. The sage Arti was so aghast at the dwarf’s appearance that he blurted out, nishida, which means sit. From this the dwarf came to be known as nishada. The race of nishadas became hunters and fishermen, and lived in the Vindhya mountains. From them were also descended uncivilized races like tusharas and tunduras.
The evil that was in Vena’s body and mind came out with the emergence of the nishada.
When the sages began to knead Vena’s right arm, Prithu emerged. He shone like a flaming fire and his energy lit up the four directions. He held a bow in his hand and he was clad in beautiful armour. As soon as Prithu was born, Vena died.
All the rivers and the oceans arrived with their waters and their jewels to anoint Prithu as the king. The gods and the sages also came for the coronation. Brahma himself crowned Prithu the king of the earth. He also took the opportunity to apportion out the lordships of other parts of the universe. Soma was appointed lord over creepers, herbs, stars (nakshatras), planets (grahas), sacrifices, meditation (tapasya) and over the first of the four classes (brahmans). Varuna became lord of the oceans, Kubera of all the kings, Vishnu of the adityas, Agni of vasus, Daksha of all Prajapatis, Indra of Maruts, Prahlada of daityas and danavas, Yama of the pritris (ancestors), Shiva of yakshas, rakshasas and pishachas (ghosts), and Himalaya of the mountains.
The ocean (samudra) was made the lord of all rivers. Chitraratha of gandharvas, Vasuki of nagas, Takshaka of sarpas, Garuda of birds, the tiger of deer, Airavata of elephants, Ucchaihshrava of horses, the bull of cows and the ashvattha tree (a banyan) of all trees. Brahma also appointed four overlords (dikapalas) for the four directions. To the east there was Sudhanva, to the south Shankhapada, to the west Ketumana and to the north Hiranyaroma.
Prithu was a king who ruled the earth well. During his reign, the earth was laden with foodgrains. The cows were full of milk and the subjects were happy. To glorify King Prithu, the sages performed a sacrifice and from this sacrifice there emerged two races known as the sutas and the magadhas. The sages decreed that henceforth, these two races would be given the task of singing praises in honour of great kings and holy personages. But first, they desired that the sutas and the magadhas should sing praises in honour of Prithu.
But what praise will we sing? asked the sutas and the magadhas. Prithu is till young. He has not done much that can be praised.
That may be true, replied the sages. But he will do wonderous deeds in the future. Sing praises of those wonderful deeds. We will tell you about them.
Having learnt of these future deeds from the sages, the sutas and the magadhas began to compose songs and chant praises in honour of Prithu. These stories were related throughout the earth. Some of Prithu’s subjects heard these stories and came to see Prithu. King , they said. We have heard of your great deeds. But we find it difficult to make a living. Please indicate to us our habitations on earth. And tell us where we may be able to get the food we need for subsistence.
King Prithu picked up his bow and arrow. He decided to kill the earth, since the earth was not yielding foodgrains to his subjects. The earth adopted the form of a cow and began to flee. But wherever the earth went, Prithu followed with his bow and arrow. He followed the earth to the heaven and to the underworld.
Finally, in desperation, the earth started to pray to Prithu. King, she said, please control your anger. I am woman. Killing me will only mean a sin for you. Besides, what purpose will killing me serve? Your subjects will then be without a place to live in. There will be some other way of ensuring that your subjects can make a livng.’
The earth then herself offered a solution and King Prithu did her bidding. With his bow, he levelled out the earth. The plains could now be used for villages and cities and for agriculture and animal husbandry. The mountains were gathered together in select places, instead of being littered over the whole earth. Earlier, Prithu ‘s subjects had lived off fruits and roots. Now Prithu milked the earth (in her form of a cow) and obtained the seeds of foodgrains on which people could live. Because of Prithu’s deeds, the earth came to be known as prithivi.
Manvantaras
A manvantara is an era. There are four smaller eras (yugas) and their names are satya or krita yuga, treta yuga, dvapara yuga and kali yuga. Each cycle of satya yuga, treta yuga, dvapara yuga and kali yuga is called a mahayuga. A mahayuga comprises of 12,000 years of the gods, or equivalently, 4,320,000 years for human. 71 mahayugas constitute a manvantara and 14 manvantaras constitute a cycle (kalpa). One kalpa is one of Brahma’s days and the universe is destroyed at the end of a kalpa.
Each manvantara is ruled over by a Manu. In the present kalpa, six manvantaras have already passed and the names of the six Manus who ruled were Svayambhuva, Svarochisha, Uttama, Tamasa, Raivata and Chakshusha. The name of the seventh Manu, who rules over the seventh manvantara of the present kalpa, is Vaivasvata.
The titles of the seven great sages (saptarshi) as well as the title of Indra change from manvantara to manvantara. The gods also change.
In the present vaivasvata manvantara, the seven great sages are Atri, Vashishtha, Kashyapa, Goutama, Bharadvaja, Vishvamitra and Jamadagni. The gods now are the sadhyas, the rudras, the vishvadevas, the vasus, the maruts, the adityas and the two ashvinis.
There will be seven manus in the future before the universe is destroyed. Five of these Manus will be known as Savarni Manus. The remaining two will be called Bhoutya and Rouchya.
The Sun and the Solar Dynasty
You have probably forgotten by now that Kashyapa and Aditi had a son named Vivasvana. This was the sun god, also known as Surya or Martanda.
Surya was married to Samjna, Vishvakarma’s daughter. They had two sons. The first son was Vaivasvata Manu and the second son was Yama or Shraddhadeva, the god of death. Yama had a twin sister named Yamuna.
The sun’ s energy was so strong that Samjna could not bear to look at her husband. Through her powers, she created an image from her own body that looked exactly like her. This image was called Chhaya (shadow).
Samjna told Chhaya, I cannot bear the energy of my husband. I am going off to my father’s house. Stay here, pretend to be Samjna and look after my children. Under no circumstances tell anyone, certainly not my husband, that you are not Samjna.
I will do as you have asked me to, replied Chhaya. But the moment someone curses me or pulls me by the hair, I shall be forced to reveal the truth.
Samjna went to her father Vishvakarma and told him what she had done. Vishvakarma kept asking her to return to her husband. But this Samjna refused to do. Instead, she went to the land known as Uttara Kuru and started to live there as a mare.
Meanwhile, Surya, who had not realized that Samjna had been replaced by Chhaya, had two sons through Chhaya. They were named Savarni Manu and Shani (Saturn). As soon as her own children were born, Chhaya no longer displayed as much of love for Samjna’s children as she used to do. Vaivasvata Manu was a quiet sort of person and he ignored the implied neglect. But Yama was not that tolerant. Besides, he was also younger. He raised his leg to kick Chhaya. At this, Chhaya cursed Yama that his legs would fall off.
Yama went and complained to Surya. I have not really kicked her, he said. I only threatened to. And does a mother ever curse her children? I can’t undo the curse, replied Surya. At best, I can reduce its severity. Your legs will not actually fall off. Some of the flesh from your legs will fall off onto the earth and create worms. Thereby, you will be freed of your curse.
But nevertheless, Surya felt that there was some truth in Yama’s asking whether a mother would ever curse her children. He taxed Chhaya with the truth, but Chhaya would not reveal anything. Surya then grasped her by the hair and threatened to curse her. Since her conditions were now violated, Chhaya blurted out the truth.
In an extremely angry mood, Surya dashed off to Vishvakarma’s house. Vishvakarma tried to cool him down. It is all because of your excess energy that this has happened, exclaimed Vishvakarma. If you permit, I will shave off some of the extra energy. Then Samjna will be able to look at you.
Surya agreed to this proposition. With the shaved off energy, Vishvakarma manufactured Vishnu’s chakra (a weapon like a bladed discus).
Surya found out that Samjna was in Uttara Kuru in the form of mare. He joined her there in the form of a horse. As horses, they had two sons named Nasatya and Dasra. Since ashva means horse, the sons were also known as the two Ashvinis and became the physicians of the gods.
Surya and Samjna then gave up their equine forms and lived happily ever after.
Vaivasvata Manu’s Children
Vaivasvata Manu had no children and he arranged for a sacrifice so that he might have a son. Nine sons were born as a result of this sacrifice. Their names were Ikshvaku, Nabhaga, Dhrishta, Sharyati, Narishyanta, Pramshu, Rishta, Karusha and Prishadhra. Manu also made an offering to the two gods Mitra and Varuna. As a result of this offering, a daughter named Ila was born.
Buddha was the son of Chandra, and Buddha and Ila had a son named Pururava. Subsequently, thanks to a boon conferred on her by Mitra and Varuna, Ila became a man named Sudyumna. Sudyumna’s sons were Utkala, Gaya and Vinatashva. Utkala ruled in Orissa, Gaya in the region that is also called Gaya, and Vinatashva in the west.
Sudyumna was not entitled to rule since he had earlier been a woman. He lived in the city known as Pratishthana. Pururava inherited this later on.
When Vaivasvata Manu died, his ten sons divided up the earth amongst themselves. Ikshvaku ruled in the central regions. He had a hundred sons, the eldest of whom was named Vikukshi. Vikukshi came to be known as Shashada. Thereby hangs a tale.
Ikshvaku wanted to organize a sacrifice and he sent his son Vikukshi to the forest to fetch some meat for the sacrifice. While hunting for game, Vikushi felt very hungry and ate up some of the meat. This was a sacrilege and the sage Vashishtha advised Ikshvaku to banish Vikukshi from his kingdom. Because the meat that he had eaten had been the meat of a rabbit (shashaka), Vikukshi came to be known as Shashada.
But after Ikshvaku died, Vikukshi returned to his father’s kingdom and began to rule there. This was the kingdom of Ayodhya. One of Vikukshi’s sons was Kakutstha, and Rama of Ramayana fame was born in this line.
Kubalashva
Kubalashva was one of the kings descended from Kakutstha. Kubalashva’s father was named Vrihadashva.
After Vrihadashva had ruled for many years, he desired to retire to the forest. He therefore prepared to hand over the kingdom to his son Kubalashva. But learning of King Vrihadashva’s resolve, a sage named Utanka came to meet the king.
Don’t go to the forest right now, Utanka told the king. My hermitage (ashrama) is on the shores of the ocean and is surrounded by sand in all directons. A strong rakshasa named Dhundhu lives under the sand. He is so strong that even the gods have been unable to kill him. Once every year, Dhundhu exhales his breath and this raises a temendous cloud of sand and dust. For an entire week the sun remains shrouded in dust and for the whole week, there are earthquakes as a result of Dhundhu’s exhalation. This is disturbing my meditation (tapasya) and you can’t very well go away to the forest without first doing something about Dhundhu. Only you are capable of killing him. I have accumulated a lot of power as a result of my tapasya and I will give this to you if you kill Dhundhu.
Vrihadashva told Utanka that there was no need for Vrihadashva himself to kill Dhundhu. He would go to the forest as he had decided. His son Kubalashva was perfectly capable of killing Dhundhu and would accompany Utanka.
Kubalashva and his hundred sons went to the shores of the ocean where all the sand was Kubalashva asked his sons to start digging so that they might find Dhundhu. Dhundhu attacked Kubalashva’s sons and killed all of them but three. The three who escaped were named Dridashva, Chandrashva and Kapilashva. But Dhundhu himself was killed by Kubalashva. As a result of this great feat, Kubabashva came to be known as Dhundhumara. The sage Utanaka blessed Kubalashva and by the sage’s blessings, Kubalashva’s dead sons went straight to heaven.
Trishanku
From Dridashva was descended a king named Trayaruni. Trayaruni was a righteous king and followed all the religious dectates. But Trayaruni’s son Satyavrata was quite the opposite and refused to follow the righteous path. King Trayaruni’s chief priest was the great sage Vashishtha. Vashishtha advised the king that his evil son should be banished from the kingdom. Trayaruni accepted the sage’s advice. Consequently, Satyara started to live with outcasts (chandalas) outside the kingdom.
After some time, Trayaruni relinquished his kingship and went away to the forest. The kingdom had no king and degenerated into anarchy. The absence of a king is also frowned upon by the gods and for twelve years there was a terrible drought.
Vishvamitra was another great sage. While all this was going on, Vishvamitra was not present in the kingdom. He had gone away to perform tapasya on the shores of the ocean, having left his wife and children in a hermitage (ashrama) that was in the kingdom. But because there was such a long spell of drought, there was also famine in the kingdom. People started to strave. Vishvamitra’s wife decided to sell her son so that she might have some foods to eat. She tied a rope round the son’s neck and took him to the market - place. There, she sold him in exchange for a thousand cows. Since a rope ahd been tied around the son’s neck(gala), he came to be known as Galava.
But Satyavrata discovered what terrible straits Vishvamitra’s family was in. He freed Galava and started to take care of Vishvamitra’s wife and children. Satyavrata had not been terribly fond of Vashishta. He blamed the sage for his banishment. When there was famine everywhere, Satyavarata stole Vashishtha’s cow. He killed the cow and served the meat to Vishvamitra’s sons, apart from eating it himself.
Vashishtha was in a terrible rage when he got to know about this incident. He cursed Satyavrata.
You have committed three sins (shanku), Vashishtha told Satyavarata. Firstly, you have angered your father Trayaruni. Secondly, you have stolen and killed a cow. Thirdly, you have eaten beef, a forbiiden meat. Because of these three sins, you will henceforth be known as Trishanku and be eternally cursed. (The word tri means three.)
Satyavrata had however taken care of Vishvamitra’s family when the sage was away on his meditation. After Vishvamitra returned, he was very happy to learn about what Trishanku had done and offered to grant him a boon. Trishanku desired the boon that he might be allowed to go to heaven in his own physical body. Thanks to Vishvamitra’s immense powers, even this virtually impossible task was accomplished. Trishanku became king in Trayaruni’s kingdom and Vishvamitra acted as his chief priest.
Sagara
Trishanku’s son was Harishchandra and from Harishchandra was descended a king named Bahu. Bahu devoted too much to pleasurable pursuits. The upshot of this was that the defect of the kingdom was not properly taken care of. Enemy kings seized this opportunity to attack Bahu’s kingdom. They drove Bahnu out and Bahu went off to the forest with his wife Yadavi.
The enemy kings who dislodged Bahu were led by the Haihaya and Talajangha kings. They were aided by the Shakas, Yavanas, Paradas, Kambojas and Pahlavas.
King Bahu died in the forest. His wife Yadavi desired to die on her husband’s funeral pyre. But since Yadavi was pregnant at the time, the sage Ourva persuaded her that such an act would be a sin. He brought Yadavi to his own hermitage and began to take care of her.
Bahu had also had a second wife and she had once tried to poison Yadavi. The poison (gara) had however done Yadavi no harm and emerged when the baby was born. Since the baby was born together with poison, he came to be known as Sagara.
The sage Ourva took care of Sagara’s education. He imparted to Sagara the knowledge of all the shastras and also the usage of weapons. Amongst other things, Sagara acquired the skill of using a divine weapon known as agneyastra.
When he grew up, Sagara attacked the Haihaya kings and defeated them through the use of agneyastra. He then defeated the Shakas, Yavanas, Paradas, Kambojas and Pahlavas and was about to kill them all. But these enemy kings fled to the sage Vashishtha for refuge and Vashishtha persuaded Sagara not to kill his enemies. Instead , the heads of the Shakas were half shaven off. The Yavanas and Kambojas had their heads completely shaven. The Pahlavas were instructed that they would have to keep beards. These enemy kings also lost all right to follow the religion laid down in the Vedas. Amongst the other kings whom Sagara defeated were the Konasarpas, the Mahishakas, the Darvas, the Cholas and the Keralas.
King Sagara had two wives. The first was named Keshini and she was the daughter of the king of Vidarbha. The Brahma Purana does not tell us the name of the second wife, but from the Mahabharata we know that it was Sumati. Keshini and Sumati had no sons. They therefore began to pray to Ourva so that they might have sons.
Ourva was pleased at these prayers and said, both of you wil have sons. But one of you will have a single son and the other will have sixty thousand sons. Tell me, who want what.
Keshini asked for a single son and Sumati asked for sixty thousand sons. In due course, Keshini gave birth to a son named Panchajana. Sumati gave birth to a gourd. Inside the gourd there was a lump of meat. The gourd was placed inside a pot full of clarifed butter (ghrita). And from the lump of meat were born sixty thousand sons.
King Sagara proceeded to conquer the entire earth. As a recognition of this conquest, he initiated an ashvamedha yajna (horse sacrifice). In this ceremony, the sacrifical horse is left free to wander all over the earth. The sixty thousand sons accompanied the horse as its gurads. The horse eventually reached the shores of the ocean that lies towards the south-east. While Sagara’s sons were resting, the horse was stolen. The sons started to look for the horse and began to dig up the sands in their search. In this proces, they came upon the sage Kapila. Kapila had been meditating and his meditation was disturbed by the terrible din that Sagara’s sons made. He gazed at them in fury and all but four of the sons were burnt to ashes. The four sons who were saved were named Varhiketu, Suketu, Dharmaketu and Panchajana.
The Brahma Purana is slightly confused here. Was Panchajana Keshini’ son or Sumati’s son? There is some inconsistency with the account given in the Mahabharata. In the Mahabharata, it is Keshini who gave birth to sixty thousand sons and it is Sumati who had a single on named Asmanja. Also in the Mahabharata, all sixty thousand sons were burnt to ashes.
The Brahma Purana also tells us that the sacrificial horse was obtained by Sagara from the ocean. That is the reason why the ocean is referred to as sagara/
To come back to the account given in the Brahma Purana, Panchajana’s son Amshumana and Amshumana’s son was Dilipa. Dilipa had a son named Bhagiratha. Bhagiratha brought down the river Ganga from heaven to earth and thus redeemed his ancestors who had been burnt to ashes by Kapila. It was because of this that the river Ganga came to be known as Bhagirathi.
From Bhagiratha was descended Raghu. Raghu’s son was Aja. Aja’s son Dasharatha and Dasharatha’s son Rama.
The Moon and the Lunar Dynasty
There was a sage named Atri. Atri performed very difficult tapasya. So difficult was the tapasya that Atri’s energy was thrown up into the sky. The sky could not bear the energy and hurled it down onto the earth. This energy then gave birth to Soma or Chandra, the moon god. Brahma took Chandra up into his chariot and drove the chariot around the earth twenty-one times. From whatever energy was left after Chandra had been created, the herbs were born.
Chandra also performed very difficult tapasya. One padma year consists of 10,000,000,000,000 normal years. For one hundred such padma years, Chandra meditated. After the meditation was over, Brahma appointed Chandra lord over seeds, herbs, brahmanas and the oceans. Chandra also performed a rajasuya yajna (royal sacrifice) as a celebration of his lordship. This gave him a lot of pomp, glory, wealth and respect.
But all this merely served to turn Chandra’s head. The guru (teacher) of the gods was the sage Brihaspati. Brihaspati had a wife named Tara and Chandra abducted Tara. Despite the gods and the sages asking Chandra to return Tara., the moon god would not listen. A terrible war then raged over Tara, the gods fighting for Brihaspati and the demons fighting for Chandra. Bhukracharay, the guru of the demons, fought on Chandra’s side and Shiva fought on Brihaspati’s side. This war (samgrama) came to be known as tarakamaya samgrama, since it was fought over Tara.
Finally Brahma intervened and a truce was called. But Chandra and Tara had by then had a son, and Brihaspati refused to accept this son as his own. This son wa Budha. As you already know, Budha married Ila and they had a son named Pururava.
The Brahma Purana now describes several kings belonging to the lunar dynasty.
Yayati
In the lunar dynasty, there was born a powerful king named Nahusha. He married Viraja and they had six sons named Yati., Yajati, Samyati, Ayati, Yati and Suyati. Yati became a hermit. So although Yayati was not the eldest, he was crowned king after Nahusha.
Yayati had two wives. The first was Devayani, daughter of Shukracharaya. And the second was Sharmishtha, daughter of Vrishaparva, the king of the danavas. Devayani had two sons named Yadu and Turvasu and Sharmishtha had three sons named Druhya, Anu and Puru. Yayati conquered the whole earth and ruled over it. When he became old, he divided the earth amongst his five sons. Yadu was given the lands to the east, Puru the lands in the centre, Turvasu the lands to the south and south-east, Druhya those to the north and Anu those to the west.
Yayati gave up his weapons and decided to travel throughout the world. He called Yadu to him and said, I wish to explore the world and my old age is a hindrance. Please accept my old age and give your youth in return.
Yadu refused. I will not, he said. One cannot eat well when one is old, nor can one pleasure the comforts of the world. Old age is not pleasant. Ask one of my brothers instead.
Yadu’s refusal angered Yayati. He cursed Yadu that he or his descendants would never be kings. Yayati next requested Druhya, Turvasu and Anu, but they too refused and were similarly cursed by their father. But Puru agreed to his father’s request and gladly accepted the old age. He was blessed by his father.
After many years had passed, Yayati got tired of the world and returned Puru’s youth to him. He accepted back his old age and retired to the forest to meditate.
From Puru was descended King Bharata after whom the land came to be known as Bharatavarsha. Also in this line was King Kuru, after whom all the descendants came to be known as Kauravas. The sacred place named Kurukshetra owes its name ot King Kuru.
From Turvasu were descended the kings of Pandya, Kerala, Kola and Chola.
From Druhya wre descended the kings of Gandhara. The horses of the Gandhara kingdom are famous.
Yadu had five sons, Sahasrada, Payoda, Kroshtu, Nila and Anjika. Sahasrada’s descendants were the Haihayas, amongst whom the most famous was Kartyavirya Arjuna. Arjuna pleased the sage Dattatreya and became invincible. He also had a thousand arms. Arjuna’s great deeds were his defeat and imprisonment of Ravana, king of Lanka. Kroshtu’s descendants were Vrishni and Andhaka and in the
Vrishni line was born
Krishna.
Geography
Having heard accounts of the solar and lunar dynasties, the sages requested Romaharshana. Tell us a little about the geography of the world. What does the earth look like? What are its limits?
Romaharshana obliged.
The earth is divided into seven regions (dvipas). Their names are Jambudvipa, Plakshavipa, Shalmaladvipa, Kushadvipa, Krouchadvipa, Shakadvipa and Pushkaradvipa. These regions are surrounded by seven oceans and their names are Lavana, Ikshu, Sura, Sarpi, Dadhi, Dugha and Jala.
Jambudvipa is in the centre and right in the middle of Jambudvipa is Mount Sumeru. To the south of Sumeru are the mountains Himavana, Hemakuta and Nishadha and to the north of Sumeru are the mountains Nila, Shveta and Shringi. Jambudvipa itself is divided into several regions (varshas). For example, Sumeru is in the middle of Ilavritavarsha. Bharatavarsha is to the south of Sumeru. To the east of Sumeru is Bhadrashvavarsha and to the west is Ketumalavarsha. Harivarsha lies to the south and Ramyakavarsha to the north. Still further northis Hiranmayavarsha and beyond that , Uttarakuruvarsha.
Brahma’s city is on the peak of Sumeru. It is there that the river Ganga descends from heaven and gets divided into four tributaries. Sita flows eastwards, Chakshu westwards, Bhadra northwards and Alakananda southwards into Bharatavarsha.
There are seven major mountain ranges in Bharatavarsha and their names are Mahendra, Malya, Sahya, Shuktimana, Riksha, Vindhya and Pariyatra. Bharatavarsha itself is divided into nine regions (dvipas). The names of eight of these regions are Indradvipa, Kaserumana, Tamraparna, Gabhastimana, Nagadvipa, Soumya, Gandharva and Varuna. The ninth region is completely surrounded by the ocean in all directions. To the east of Bharatavarsha live the Kiratas and to the west the Yavanas.
Below the earth lie the seven regions of the underworld (patala). Their names are Atala, Vitala, Nitala, Sutala, Talatala, Rasatala and Patala. The daityas, danavas and the snakes (sarpa) live there. The underworld is a wonderful place, more beautiful than heaven itself. The sage Narada once went on a trip to the underworld and was bowled over by its beauty. It is full of palaces and jewels. The sun rises there, but does not radiate too much of heat. The moon also rises, but its beam are not at all chilly. The forest are populated by beautiful trees and the ponds are thick with lotus flowers, the songs of cuckoo birds are heard everywhere. Below the underworld sleeps a great snake, known as Shesha or Anata. It has a thousand hoods, all covered with jewels. In fact, this snake is really Vishnu in one of his various forms.
Also part of the world are hells (naraka), presided over by Yama, the god of death. Those are full of weapons, fire and poisons and sinners are sent there to be punished. Sins that are punished by despatch to one of the several hells are lying, murder, killing cows, destroying cities, drinking, killing brahmanas, theft, selling wine or hair, criticizing the Vedas, insulting elders, making weapons, selling lac or meat, dabbling in astronomy, selling salt, destroying forests needlessly, killing sheep or deer, cheating and studying under one’s own son. Each sinner receives a punishment that is in proportion to the severity of his sin. Of course, if one performs penance (prayashchitta) for one’s sin, one need not go to naraka. The best form of penance is praying to Krishna.
The earth (prithivi or bhuloka) extends upto those parts of the sky that can be lit up by the rays of the sun and the moon. The expanse from there to the solar circle is known as bhuvarloka and holy sages live there. Above the solar circle is the lunar circle and beyond it, in succession, come the regions of Mercury (Budha), Venus (Shukra), Mars (Mangala), Jupiter (Brihaspati), Saturn (Shani), the Great Bear constelation (saptarshi) and the Pole Star (Dhruva). The region from the solar circle to Dhruvaloka is known as heaven (svarloka or svarga). Beyond Dhruvaloka is Maharloka and further away, Janaloka, Brahma’s sons live in Janaloka. Beyond Janaloka are Tapaloka and Satyaloka. At the end of a kalpa, all the three lokas (regions) of bhuloka, bhuvarloka and svarloka are destroyed. But the four lokas of Maharloka, Janaloka, Tapaloka and Satyaloka are not destroyed.
Konaraka
There is an ocean to the south of Bharatavarsha. On the shores of this great ocean there is a land named Ondra or Utkala (present Orrisa). Utkala is populated by religious people and the brahmanas who live there are learned in the Vedas. They are very good priests, learned in the Puranas and the shastras and skilled in the art of sacrifices. In the land of Utkala, there is an image of the sun (Surya) known as Konaditya. The word aditya also means the sun, as does the word arka. Thus, Konaditya is the same as Konarka, a corruption of the latter word being Konaraka. The image of Konadiya is so wonderful that even if one gazes at the image, all one’s sins are forgiven.
All around the temple there is sand. But nevertheless, many trees grow around the temple. The best time to worship the sun there is at the time of sunrise. One has to face the east and draw a lotus flower on the ground with red sandalwood. The lotus flower must have exactly eight petals. A copper vessel has to be placed at the centre of the flower and filled with paddy, sesamum, water, red, sandalwood, red flowers and sacred grass. One prays to Surya to descend on the lotus flower that has thus been drawn. If one worships Konaditya according to these prescribed rites, the sins of seven preceding generations are forgiven.
The twelve adityas are nothing but different forms of Surya. Their names are Indra, Dhata, Parjanya, Tvashta, Pusha, Aryama, Bhaga, Vivasvana, Vishnu, Amashumana, Varuna and Mitra, As Indra, Surya destroys the enemies of the gods. As Dhata, he creates living beings. As Parjanya, he showers down rain. As Tvashta, he lives in the trees and herbs. As Pusha, he makes foodgrains grow. As Aryama, he is in the wind. As Bhaga, he is in the body of all 0living beings. As Vivasvana, he is in fire and helps to cook food. As Vishnu, he destroys the enemies of the gods. As Amshumana, he is again in the wind. As Varuna, Surya is in the waters and as Mitra, he is in the moon and in the oceans.
In each month of the year, it is a different aditya who shines, Indra shines in the month of Ashvina, Dhata in Kartika , Parjanya in Shravana, Tvashta in Falguna, Pusha in Pousha, Aryama in Vaishakha, Bhaga in Magha, Vivasvana in Jyaishtha, Vishnu in Chaitra, Amshumana in Ashada, Varuna in Bhadra and Mitra in Agrahayana. Vishnu has twelve hundred rays, Aryama one thousand and three hundred, Vivasvana seventy-two, Amshumana fifteen, Parjanya seventy-two, Varuna one thousand and three hudnred, Tvashta one thousand and one hundred, Indra two thousand and two hundred, Dhata eleven hundred, Mitra one thousand and Pusha nine hundred. Apart from the names of the twelve adityas, Surya has twevle other names as well. These are Aditya, Savita, Surya, Mihira, Arka, Prabhakara, Martanda, Bhaskara, Bhanu, Chitrabhanu, Divakara and Ravi.
Brahma once recounted to the sages the one hundred and eight sacred names of Surya. The Brahma Purana lists these names and we reproduce them nine groups of twelve names each. (1) Surya, Archana, Bhagavana, Tvashta, Pusha, Arka, Savita, Ravi, Gabhastimana, Aja, Kala, Mrityu. (2) Dhata, Prabhakara, Prithivi, Jala, Teja, Akasha, Vayu, Parayana, Soma, Brihaspati, Shukra, Budha. (3) Angaraka, Indra, Vivasvana, Diptamshu, Shuchi, Shouri,Shanaishvara, Brahma, Vishu, Rudra, Skanda, Vaishravana. (4) Yama, Vaidyuta, Jathara, Agni, Aindhana, Tejohapti, Dharmadhvaja, Vedakarta, Vedanga, Vedavahana, Krita, Treta. (5) Dvapara, Kali, Sarvasurashraya, Kala, Kashtha, Muhurta, Kshapa, Yama, Kshana, Samvatsara, Ashvattha, Kalachakra. (6) Vibhavasu, Shashvata, Purusha, Yogi, Vyaktavyakta, Sanatana, Kaladhyaksha, Prajadhyaksha, Vishvakarma, Tamonuda, Varuna, Sagara. (7) Amsha, Jimuta, Jivana, Ariha, Bhutashraya, Bhutapati, Sarvalokanamaskrita, Shrashta, Samvartaka, Vahni, Sarvadi, Alolupa. (8) Anata, Kapila, Bhanu, Kamada, Sarvotamukha, Jaya, Vishala, Varada, Sarvabhutasevita, Mana, Suparna, Bhutadi. (9) Shighraga, Pranadharana, Dhanvantari, Dhumaketu, Adideva, Aditinandana, Dvadashatma, Ravi, Daksha, Pita, Mata, Pitamaha.
Indradyumna and Purushottama Kshetra
In satya yuga there was a king named Indradyumna. He was a very powerful king, as powerful as Indra himself. He was handsome, honest and truthful, learned in the shastras and the Vedas, and skilled in the use of weapons. His radiance put the sun to shame. Indradyumna was devoted to Vishnu. He once decided that he would worship Vishnu. A tirtha is a sacred place of pilgrimage. Indradyumna scanned all the existing tirthas and cities. But none of them satisfied him. None of them, he felt, was appropriate as a place for worshiping Vishnu.
Indradyumna’s own capital was the city of Avanti, in the kingdom of Malava. Avanti was a beautiful and wealthy city, surrounded on all sides by moats and other fortifications. Traders from many countries came there with all sorts of commodities for trading. The roads of the city were lined with shops. The houses were painted white. The king’s stables were full of horses and elephants. All citizens of Avanti were pleasant of appearance and happy. Sacrifices were held fairly often. Many were the temples, groves and ponds in Avanti. Any tree that grew on earth could be found there.
There was a temple to Shiva in the city. This was known as the temple of Mahakala. The image there was so sacred that worshipping Shiva in the temple of Mahaka was tantamount to performing one thousand ashvamedha yajnas.
The river Shipra flowed past Avanti. On the banks of the river there was a temple to Vishnu known as Govindasvami. Another temple to Vishnu was named Vikramasvami. But Indradyumna was not satisfied with these temples. He wanted to build another temple to Vishnu. He left Avanti to look for a proper place. His soldiers and subjects accompanied their king, so that it looked as if the entire city of Avanti was on the march. After travelling for any days, they arrived on the shores of the southern ocean, the ocean that is known as lavana samudra.
There were so many waves in the ocean that the ocean itself seemed to be dancing. Marine animals lived in the ocean and the waters were also the source of all sorts of jewels. Indradyumna began to live on the shores of the ocean. He discovered a place near the ocean that was thick with flower and fruit trees. Many types of birds gathered there to eat the fruit. This was the place known as Purushottama kshetra (place), the city of Puri of modern times.
Purushottama kshetra was a very important tirtha. But all knowledge of this tirtha had been hidden until Indradyumna arrived on the scene. There was a reason for this. Many years ago, there used to be an image of Vishnu there, where people used to pray. So sacred was the image that all the sins of the worshippers were immediately forgiven. The result was that Yama could not punish any of the sinners. They simply prayed to Vishnu’s image and escaped. Yama therefore prayed to Vishnu for a solution. Vishnu hid the image under the sand so that no one knew that it existed.
Indradyumna liked Purushottama kshetra. The river Mahanadi or Chitroplala flowed not very far away. The people who lived around the place were religious. He decided that this was the right place for building a temple to Vishnu. On an auspicious day, the foundation stone was laid.
Indradyumna then got in touch with the kings of Kalinga, Utkala and Koshala. He requested their help in fetching stones for the building of the temple. The kings sent their architects to the Vindhya mountains. The stones were gathered from these mountains and brought to Purushottama Kshetra in boats and chariots. Messengers were also sent to several other kings for aid. They came with their armies and with a lot of wealth.
Indradyumna told the assembled kings, I wish to accomplish two difficult tasks. The first is to perform an ashvamedha yajna here. And the second is to build a temple to Vishnu. Both of these difficult jobs, particularly the second. But if you help me, I am confident that both jobs can be done.
The kings agreed to help. They offered jewels, wealth, gold, clothes, foodgrains and other objects. The place where the yajna was to beheld was made entriely out of gold. In fact, all the objects used in the yajna were made out of gold. Brahmanas from all over Jambudvipa came to witnesss the sacrifice. They were donated elephants, horses and cows as alms. Never has there been any other sacrifice to rival the one that Indradyumna peformed.
After the sacrifice was over and the temple built, there remained the more important question of the image. How was this to be made? Indradyumna began to pray to Vishnu for guidance.
Vishnu appeared before Indradyumna in a dream and said, Why are you so miserable? When the sun rises, got to the shores of the ocean. There you will find a tree. Half of the tree is in the water and the remaining half in the sand. Chop down this tree. Its wood will give you the material for the image.
In the morning, Indradyumna went to the seashore and found the tree. It was just as Vishnu had described it to be. With an axe, he chopped down the tree. As he was about to slice the trunk in two, two brahmanas appeared before him. Although Indradyumna did not know it, these two brahmanas were Vishnu and Vishvakarma in disguise.
King, what have you done? exclaimed the brahmanas. You have cut down the only tree that was on the shores of the ocean.
Forgive me, replied Indradyumna. I wished to make an image of Vishnu. Vishnu has instructed me in a dream that this is the tree from which the image should be made.
That is an excellent idea, said the brahmana who was Vishnu in disguise. There is nothing so holy as praying to Vishnu. Meet my companion. He is as skilled as the great Vishvakarma himself. If you want, he will build the image for you.
King Indradyumna agreed. And instructed by Vishnu, Vishvakarma started to build the image. Or, to be more accurate, there were three diffferent images. The first one was that of Baladeva or Balarama. This was completely while in colour, except for the eyes, which were red. The image was dressed in blue and snake held its hood over Balarama’s head. A club and a mace were in Balarama’s hands. The second image was Krishna’s This was blue in colour, with eyes like lotus flowers. The image was dressed in yellow and had a chakra inits hand. The third image was that of Krishna’s sister Subhadra. This image was golden in colour and was dressed in wonderful clothes.
When Indradyumna discovered that the images were made in a matter of minutes, he was thundersturck. He realized that the two brhamanas could not be mere mortals. He fell at their feet and said, Please tell me who you are. You cannot be humans.
Vishnu and Vishvakarma then revealed their true selves and Indradyumna was thrilled. Vishnu blessed the king and told him that he would rule for ten thousand and nine hundred years. And even after Indradyumna died, a place would be reserved for him in heaven.
On an auspicious day, the three images were instated in the temple.
Markandeya
Many years ago, a great destruction (pralaya) took place. The earth was shrouded in darkness and nothing could be seen. There was neither sun nor moon. Lightning and thunder crushed mountains and trees. There were showers of meteors. Lakes and rivers dried up. The entire earth burnt with fire and the flames of the fire reached down to the underworld. All living beings perished in this fire, including the gods and the demons.
There was a sage named Markandeya. While all this was going on, Markandeya was busy meditating. Such was the power of Markandeya’s tapasya that the fire dared not touch him. But it is also true that Markandeya was scared of the fire that raged all around him. He suffered from hunger and thirst and forgot all about his tapasya. His lips and throat dried up from fear. Markandeya discovered that there was a banyan tree that was untouched by all these ravages. He retired to the shade of the banyan tree and started to pray to Vishnu.
Clouds gathered in the sky. They were thick and dark clouds and they spread all over the earth. It started to rain and it poured and poured. Water was everywhere and the earth was flooded. The water put out the fire. It rained continuously for twelve years. The oceans flooded the shores and the mountains were pulverised. Vishnu slept on the water.
Markandeya did not know what to do. There water everywhere and he floated on it. But he continued to pray to Vishnu.
Vishnu spoke to Markandeya. Do not be frightened. Markandeya, he said. You are devoted to me and I shall protect you.
Markandeya did not realize that it was Vishnu who was speaking. Who dares to address me thus? he demanded. Am I a child that I should be so addressed? I am the great Markandeya, blessed by Brahma himself.
But try as he might, Markandeya could not see anyone anywhere. Where had the voice come from then? Had it all been an illusion? Not knowing what to do, he started to pray again to Vishnu. Suddenly he saw the banyan tree floating on the water. A golden bed was spread on the branches of the tree and on the bed there slept a small boy. Markandeya was exceedingly surprised to see the small boy floating in the middle of this deluge. He was so confused by his illusions that he did not realize tha thtis boy was none other than Vishnu.
The boy spoke to Markandeya. You are tired, said the boy. You are looking for a refuge. Enter my body and rest for sometime.
Markandeya was so confused that, before he could react, he entered the boy’s body through the mouth. Inside the boy’s stomach Markandeya discovered all the worlds the seven regions and the seven oceans. The mountains and the kingdoms were all there. So were all living beings.
Markandeya did not know what to make of all this. He started to pray to Vishnu. No sooner than he had started, he came out of the boy’s mouth. Vishnu now appeared before him and blessed him. The sage spent a thousand years with Vishnu. Vishnu then asked, I wish to grant you a boon. What is your desire?
I want to build a temple to Shiva in Purushottama kshetra, replied Markandeya. This will prove to everyone that Vishnu and Shiva are really one and the same.
Vishnu granted the boon and Markandeya built a temple to Shiva known as Bhuvaneshvara (Lord of the World).
King Shveta
In satya yuga there used to be a king named Shveta. He was such a good king that during his reign people lived for ten thousand years. No one died as a child. Longevity was high and there was no infant mortality.
But there was a sage named Kapalagoutama. Unfortunately, the sage’s son died as an infant. The sage brought the dead body to Shveta and the king resolved that if he could not bring the sage’s son back to life within a week, he would immolate himself in a fire. Having thus taken an oath. King Shveta worshipped Shiva with one thousand and one hundred blue lotus flowers. Shiva appreared before the king and granted the boon tha tthe infant son might be brought back to life.
King Shveta ruled for a thousand years. He also built a temple to Vishnu in Purushottama kshetra. The temple that had been built by Indradyumna was known as the temple of Jagannatha. Shveta’s temple was not very far from this and known as the temple of Shvetamadhava. The image in this temple was as white as the moon.
Vali
There was a king of the daitya named Vali. He was powerful and invincible. He was also righteous and truthful. The gods could not bear to see Vali’s prosperity and began to plot how Vali might be foiled. So well did Vali rule that disease, drought and evil disappeared throughout the three worlds. In desperation, the gods approached Vishnu. Please do something about Vali, they requested. You always help us out when we are in trouble.
There is no difference between Vali and the gods so far as I am concerned, replied Vishnu Vali is devoted to me. I cannot therefore fight with him. But I will think of a way so that his kingdom might be taken away from him and given to you.
Vishnu decided to be born as Aditi’s son. The son was a dwarf. This was the vamana avatara (dwarf incarnation) of Vishnu.
Vali proposed to organize a horse sacrifice. Many sages came to the sacrifice and Shukracharya was the chief priest. The dwarf also arrived to wintess the yajna.
Shukracharya realized that the dwarf was none other than Vishnu. He told Vali. I suspect that this dwarf is Vishnu in disguise. He must have come here to ask you for something. Please do not grant him anything without first consulting me,
Certainly not, replied Vali. It is good fortune indeed that the great Vishnu has come to my house. What is there to consult about? I shall grant Vishnu whatever he wants.
Vali went to the dwarf to ascertain what the dwarf wanted. Vishnu expressed the wish that he might be given as much of land as might be covered in three of the dwarf’s steps. This boon Vali readily granted. But no sooner than the boon had been granted, the dwarf adopted a gigantic form. He place one foot on Vali’s yajna and the second on Brahmaloka.
Where will I place my third step? demanded Vishnu. There is no more space left in the entire universe. Find a place for my third step.
Vali smiled and said, Place it on my back.
Vishnu was charmed at Vali’s generosity. He granted Vali the boon that Vali would hold the title of Indra in a furture manvantara. He then appointed Vali king of the underwold. But Indra’s kingdom of heaven, which Vali had conquered, was returned to Indra.
Brahma had all this while been in Brahmaloka. When Vishnu placed his second foot on Brahmaloka, Brahma felt that he should welcome and worship the foot. He used holy water from his water-pot (kamandalu) to wash the foot. The water spilled over from the foot and fell on the mountains. There the water divided into four. Vishnu accepted the flow that went northwards. The flow that went westwards returned to Brahma’s kamandalu. The flow that went eastwards was gathered up by the gods and the sages. But the flow that went southwards got entangled in Shiva’s matted hair. This water was the river Ganga.
Goutama
Part of the water of the Ganga that got stuck in Shiva’s hair was brought down to earth by Bhagiratha. The remaining part was brought down by the sage Goutama.
Parvati was married to Shiva, but Shiva seemed to be fonder of Ganga than of Parvati. Parvati resolved that a way had to be found to remove Ganga from Shiva’s hair. She tried persuasion, but Shiva refused to listen.
At the time, there was a terrible drought on earth which went on for fourteen years. The only place that was not affected by the drought was the sage Goutama’s hermitage. Other people also gathered in the hermitage to save themselves from the drought and Goutama welcomed them all. Ganesha thought that he might be able to devise a way to free his mother of the Ganga problem. He went and began to live in Goutama’s hermitage.
Ganesha cultivated the acquaintance of the other sages and became quite friendly with them.
One of Parvati’s companions were Jaya. Ganesha told Jaya that she was to adopt the form of a cow and up the grain in Goutama’s fields. And the moment she was struck, she was to lie down on the ground and pretend to be dead.
Goutama notieced that a cow eating up his grain. He tried to drive away the cow by striking with a blade of grass. As soon as he did this, the cow uttered a shrill bellow and fell down on the ground. Ganesh and the other sages came running to see what had happened. They discovered that, to all intents and purposes, a cow had been struck down dead by sage Goutama. They therefore refused to stay in an ashrama where such a sin had been committed.
Goutama tried to restrain them. Please do not go away and forsake me, he said. Tell me how I may perform penance.
You will have to bring down Ganga from Shiva’s hair, replied Ganesha. When that water touches the dead body of the cow, your sin will be forgiven.
Ganesha was so friendly with the other sages that they all accepted his solution. Goutama also agreed to do the needful.
Accordingly, Goutama went to Mount Kailasa and began to pray to Shiva. Shiva was pleased at Goutama’s tapasya and offered to grant a boon. Goutama naturally wanted the boon that Ganga might be brought down to earth. Shiva agreed. It was thus that Ganga was brought down to earth by the sage Goutama. Ganga has four tributaries in heaven, seven on earth and four in the underworld. Since it was Goutama who brought Ganga down to earth, the river is also known as Goutami Ganga.
The Doves
In the mountain known as Brahmagiri there used to live a hunter who was very cruel. He not only killed birds and animals, but brahmanas and sages as well.
The hunter once went on a hunt. He killed many animals and birds and some he put in his cages. He had penetrated so far inside the forest that he was far from home. It became night and also started to rain. Hungry and thirsty, the hunter lost his way. He climbed up a tree and decided to spend the night there. But his mind kept going back to his wife and children at home.
For many years a dove and its family had lived happily on that tree. Both the male and the female had gone out to look for food. But although the male dove had returned to the nest, the female dove had not. In fact, the female had been captured by the hunter and was now inside a cage. The male did not know this. He mourned for his wife.
These words of mourning were heard by the female dove inside the cage and she made her presence felt. The male dove came down and discovered his wife inside the cage. The hunter is sleeping now, he said. Now is the time for me to free you.
No, replied the female dove. You know how it is with living beings. One living being lives on another. I can find no fault with the hunter, he is merely collecting his food. He is like a guest to us. And it is our duty to offer up our bodies for the sake of a guest.
You are quite right, said the male dove. I lost my sense of propriety. We have to serve our guest. But how do we serve our guest? We have nothing that we can call our own.
At the moment the hunter is suffering most from the cold, replied the female dove. We have to light a fire to warm him up. Go and find a fire and bring plenty of dead leaves and branches so that the fire may burn.
The male dove found a flaming branch. He also brought many dry leaves and branches so that the fire could burn. The rain had stopped and the fire warmed the hunter.
Now , said the female dove, Free me so that I may immolate myself in the fire. My roasted flesh will serve as food for the hunter.
Never, replied the male dove. It is my right to serve the guest first.
Saying this, the male dove hurled himself into the fire. The hunter had heard the entire conversation and marvelled that two doves could be so altruistic. The female dove now requested the hunter to free her from the cage . And as soon as he did this, the female dove also hurled herself into the fire.
This selfless deed of the two doves was so wonderful that a space vehicle (vimana) came down to take the two doves straight to heaven. The cruel hunter was also impressed and repented his past misdeeds. He told the doves, You are indeed blessed. Before you go to heaven, please tell me how I may perform penance for my sins.
Go to Goutami Ganga and bathe there for fifteen days, replied the doves. Your sins will also be forgiven.
The hunter did as he had been asked to. The place where the doves immolated themselves became a holy tirtha known as kapotatirtha, since the word kapota means dove.
Garuda and Maninaga
You have already been told about the great snake (naga) Ananta. Anata had a son named Maninaga. Garuda was the enemy of the snakes and the snakes were all afraid of Garuda.
Maninaga began to pray to Shiva. Having pleased Shiva, he obtained the boon that Garuda would be able to do him no harm. Armed with this boon. Maninaga started to wander around freely and did not run away even when faced with Garuda. Garuda found this to be exceedinly strange. Although he could not kill Maninaga, he captured him and kept him imprisoned in his own house.
Shiva had a compassion named Nandi. Nandi told Shiva, Lord, what has happened to Maninaga? We have not seen him for some time. I hope that Garuda has not done him some harm.
Shiva of course knew what had happened. He advised Nandi to pray to Vishnu. Nandi was to please Vishnu and then ask for the boon that Maninaga might be freed from Garuda’s imprisonment. Nandi did this and Vishnu asked Garuda to release Maninaga.
Lord, Garuda told Vishnu, this is very unfair. Other masters treat their servants very well. They give their servants gifts. See how Shiva has sent Nandi himself to rescue Shiva’s devotee Maninaga. You never give me any gifts. Moreover, when I obtain something on my own, you ask me to relinquish it. Is this proper on your part? It is on me that you ride when you go out to fight the demons. They get defeated because of my prowess. And yet it tickles your ego no end to think that you have defeated them yourself.
Vishnu smiled and replied, Garuda, you are quite right. You have become thin and lean from bearing my weight. It is quite true that I can defeat the demons only because of your prowess. You have a lot of strength. Why don’t you bear the weight of my little finger and demonstrate your strength?
Vishnu placed his little finger on Garuda’s head. So heavy was the finger that Garuda was crushed against the ground.
Please forgive me, said Garuda. I have been very stupid. I am an ignorant ass and you are the lord of everything. I have been completely flattened by the weight of your little finger. Please tell me how I may regain my old self.
Vishnu asked Nandi to take Garuda to Shiva. Shiva would find a way of restoring Garuda’s old appearance. Maninaga was released and Nandi took Garuda to Shiva. Shiva asked Garuda to bathe in Goutami Ganga. This would make his appearance normal again.
Garuda did this. Not only was his old appearance restored, he became stronger and swifter than he used to be. The place where Garuda bathed is a tirtha known as Garudatirtha.
Vishvamitra and Indra
Many years ago, there was a terrible drought. Ther was no food to be had.
The sage Vishvamitra had come to the banks of the river Goutami Ganga with his disciples. Vishvamitra’s wife, children and disciples were all hungry. The sage therefore sent his disciples out to look for food. They searched everywhere, but could find no food. The only object that they could find was the body of a dead dog. They brought this to Vishvamitra. We have no choice, Vishvamitra told his disciples. Clean the meat carefully with water. Then offer it to the gods, the sages and the ancestors. This what we have to live on.
Offering the meat of a dog to the gods was unheard of. Indra adopted the form of a hawk and stole the vessel in which the meat was kept. But Vishvamitra go to know about this and got ready to curse Indra. Indra was naturally scared of Vishvamitra’s curse. He changed the dog-meat into amrita ( a heavenly drink) and brough the vessel back.
I don’t want amrita, Vishvamitra told Indra. Bring the dog-meat back. I don’t want to have amrita when the whole world is starving for food. There is no food available and I do not see any sin in eating dog-meat. Nor should there be a sin in offering it to the gods.
Indra was the god of rains. He realized that the only way to persuade Vishvamitra against eating the dog-meat was to make it rain so that there would be an end to the drought. Instructed by Indra, the clouds poured down rain. Vishvamitra and his disciples now consented to partake of the ammrita.
The place where all this happend has come to be known as Vishvamitratirtha.
Shveta
There used to be a brahmana named Shveta. He was a friend of the sage Goutama and had a hermitage on the banks of the Goutami Ganga. Shveta was also devoted to Shiva. In due course, Shveta died and Yama’s messengers arrived to take Shveta to Yama. But they could not even enter Shveta’s house.
Finding that Yama’s messengers were not returning, Yama’s companion Chitraka told Yama, What do you think has happened? Why aren’t the messengers returning?
Yama now sent his companion Mrityu (literally death) to find out what was going on. Mrityu went to Shveta’s house and found Yama’s messages standing outside the house. They explained that they were unable to enter the house because Shiva himself was guarding Shveta’s body.
One of Shiva’s companions asked Mrityu. What are you doing here? What do you want?
I have come to take Shveta to Yama, replied Mrityu. His time on earth is up.
Mrityu flung a noose to grasp Shveta’s body. But Shiva’s companion struck Mrityu with a rod and killed him. When the news of this was taken to Yama, he was furious. With all his companions he attacked Shveta’s house. Nandi, Ganesha, Kartikeya and several of Shiva’s companions came to fight on Shiva’s side, and a battle royal raged. All the gods arrived to mediate and end the strife. Things had got a bit out of hand and Yama himself had been killed by Kartikeya.
The problem seemed to defy solution. Yama was, after all, performing his duty. But Shiva insisted that his devotees would never be taken to Yama, but would instead go straight to heaven. Shiva’s conditon was finally agreed to. Nandi brought water from the Goutami Ganga and sprinkled it on Yama and the others who had died in the fighting. They were all immediately brought back to life.
Kubera
Kubera was the eldest son of the sage Vishrava. Vishrava had two wives. The first wife gave birth to Kubera. The second wife was a rakshasa (demon) woman and gave birth to Ravana, Kumbhakarna and Vibhishana. Kubera used to rule in Lanka and his relations with his cousins were extemely good. But Ravana’s mother did not like idea of her sons mixing so much with Kubera.
She called her sons and said, What are you up to? Why do you cause me so much of pain? You are demons and Kubera is a god. Is it proper that you should be so friendly with him? The relation between gods and demons is one of enmity. Consider Kubera’s pomp and glory. Have you got anything like that to show for yourselves? Do something so as to improve your own statures.
Thus instructed by their mother, Ravana, Kumbhakarna and Vibhishana went off to the forest to perform tapasya. They pleased Brahma with their prayers and desired the boon that they might win over the kingdom of Lanka, Ravana also obtained the boon that he would become very strong.
Thus fortified with the boons, the demons attacked Kubera and defeated him. They drove Kubera out of Lanka, Kubera possessed a beautiful vimana named pushpaka. This was also appropriated by Ravana. Ravana also made it known that whoever gave Kuber refuge would be killed by him. This meant that no one dared give refuge to Kubera.
Kubera sought the advice of his grandfather Pulastya. Pulastya told him to go to the banks of the Goutami Ganga and pray to Shiva there. Shiva appeared before Kubera and blessed him. He granted Kubera that Kubera would become the god of all wealth.
Harishchandra
In the Ikshvaku dynasty there ruled a king named Harishchandra. Harishchandra had so son. One day two sages named narada and Parvata came to visit harishchandra and told him that he would go to hell if he did not have a son.
How can I obtain a son? asked Harischchandra.
Go to the banks of the Goutamai Ganga. advised the sges. Pray to the god Varuna there. We are sure that Varuna will grant you a son.
Harishchandra pleased Varuna with his prayers and asked for a son.
You will have ason, said Varuna. But there is a conditon attached. You will have to suubsequently organize a yajna in my honour and you will have to sacrifice your son at this yajna. Tell me if this condition is acceptable to you.
Yes indeed, replied Harischchandra.
In due course, Harishchandra had a son who was named Rohita.
Varuna came ot Harishchandra and asked, What about the yajna in my honour?
Please let him grow his teeth, replied Harishchandra. Animals are sacrificed at yajnas. And no one becomes an animal until he actually has teeth.
Varuna waited till the teeth grew and returned When Rohita was seven years of age. What about the yajna in my honour? he asked.
These are only milk teeth, replied harishchandra. These do not characterise an animal. Please wait until hi sproper teeth have grown.
Varuna returned whent he proper teeth grew and asked, What about the yajna in my honour?
He is the son of a kshatriya (the second of the four classes, a warrior class). Replied Harishchandra. But his rtraining in the art of fighting has not even begun. He cannot be called a kshatriya unitl he knows how to fight. Till that day he is an incomplete man. Do you really want such an incomplete man as a sacrifce?
After some years had passed, Rohita became skilled in the art of fighting and was appointed the heir-apparent (yuvaraja) to the kingdom. He was then sixteen years of age.
Varuna appeared again and asked, What about the yajna in my honour?
This time the entire converstation took place in front of the prince and Rohita intervened before Harishchandra could say anything. Fahter, he said I have already resolved to perform a yajna I Vishnus honour. Grant me the permision to complete that first. After that , do what you will.
Rohita went off to the forest. Meanwhile, Varuna had ha d enough and he afflicted harishchandra with a painful stomach ailment. News of his father’s illiness was taken to Rohita in the forest. In the forest, Rohita met a sage named Ajigarata. The sage was very poor and, together with his wife and three sons, was starving.
Will you sell one of your three sons to me? asked Rohita. The boy is needed for a sacrifice.
I shall not sell my eldest son, said the sage. My wife will not permit the yougest one to be sold. You can have the one in the middle. His name is Shunahshefa. The price will be one thouand cows, one thousand golden coins, one thousand pieces of clothing and a lot of wealth.
Rohita paid the price and brought Shunahshefa home to Harishchandra.
We can’t do this, said Harishchandra. It is the duty of kings to protect the brahmanas. How can we sacrifice the son of a brahmana? It is better to die instead. Go and return Shunahshefa to his father.
Just then a divine voice was heard from heaven. The voice said, There is no need for anyone to die. Take Shunahshefa to the banks of the Goutami Ganga and perform the yajna to Varuna there. Goutami Ganga is such a sacred river that no human sacrifices are needed if a yajna is performed there.
This is what Harishchandra did and Varuna was satisfied. As for Shunahshefa, he was adopted by the Vishvamitra as a son.
Vriddhagoutama
The sage Goutama had a son named Vriddhagoutama. Vriddhagoutama was also a sage. But he was very ugly. Besides, he had no nose; had never had one since he had been born. He was so ashamed of this deformity that he could not bear to join the other children of the sages in studying the Vedas and shastras under a teacher. But Vriddhagoutama knew some incantations (mantras) which he always chanted. He also worshipped the god Agni.
When he grew a bit older, Vriddhagoutama went out to tour the world. He travelled to many places and met many people. Since he was deformed, he never got married. Who would want to marry a person so ugly as he?
In the course of his travels, Vriddhagoutama arrived at a mountain named Shitagiri. He discovered a beautiful cave in the moutain and thought that this might be a good place to live in. So he entered the cave and was very surprised to find an old woman inside. The woman had obviously been living inside the cave for many years. He body was thin and wasted from the rigor of severe tapasya.
Vriddhagoutama was about to touch the feet of such a venerable old woman, but the woman restrained him. Please don’t touch my feet, said the woman. You are my guru. Does a guru ever bow before his disciple?
Vriddhagoutama was surprised at these words. This was the first time in his life that he had met the old woman. How can I be your guru?, he asked. You are much older than me. Besides, I have never learnt anything and you are clearly a respected ascetic. Your words are a complete mystery to me.
Let me tell you my story, said the old woman. Otherwise, you will not understand.’
There used to be a handsome and brave prince named Ritadhvaja. He was the son of King Arshtishena. Ritadhvaja went on a hunt to the forest and arrived at that very cave. There he happened to meet an apsara named Sushyama. The two fell in love with each other and got married. But eventually, Ritadhvaja had to return home and Sushyama gave birth to a daughter there. Sushyama left her daughter in the cave itself with the instruction that she was not to leave the cave. The first man to enter the cave would become her husband. It was this daughter who had now become the old woman. Ritadhvaja had reigned for eighty thousand years. After that, Ritadhvaja’s son had reigned for ten thousand years. All this while, Sushyama’s daughter had lived in the cave, that is, for ninety thousand years all together.
Now you see that you are to be my husband, said the old woman. Is a husband not a guru?
What you say is quite impossible, replied Vriddhagoutama. You are much older than me. I am only a thousand years old and you more than ninety thousand. How can we marry? I am like a child next to you.
If you do not marry me, I will kill myself, said the old woman.
But I am ugly, protested Vriddhagoutam. I will promise you this much. If I ever become handome and learned, I will indeed marry you.
I have pleased the goddess Sarasvati, who presides over all learning, through my tapasya, said the old woman. She will make you learned. I have also pleased the Varuna and he will make you handsome.
Vriddhagoutama became handome and learned and married the old woman. They lived happily in the cave.
One day, various sages came to visit the couple. Amongst them, there were learned sages like Vashishtha and Vamadeva. But here were also young sages who were not all that sensible. The younger sages started to laught at the sight of the young and handsome Vriddhagoutama and his aged wife.
Who is this man? they asked the old woman. Is he your son or your grandson?
The sages went away, but the couple felt ashamed. They asked the sage Agastya what they might do. Agastya told them to go and bathe in the river Goutami Ganga. The river is so sacred that all one’s heart’s desires are thereby granted. The couple did this and prayed to Vishnu and Shiva. Wonder of wonders, the old woman became young and pretty. The place on the banks of the river where these wonderful things happened is a tirtha named vriddhasangama.
Pippalada
Many years ago, there used to be a sage named Dadhichi. His wife was Lopamudra. Dadhichi’s hermitage was right next to the holy river Ganga. Lopamudra’s sister Gabhastini also used to live in the hermitage. Such was the sage Dadhichi’s powers that daityas and danavas dared not set foot inside the hermitage.
The gods once fought with the demons and managed to defeat them. After the war was over, they came to pay their respects to Dadhichi. Dadhichi welcomed his guests and wanted to know how they were faring.
Thanks to your blessings, we are fine, replied the gods. We have just defeated the demons in a war. In fact, we have a slight problem. We no longer need our weapons now that the demons have run away. We don’t know of a safe place where we can store all these weapons. We were wondering if we might keep the weapons in your ashrama. This is one of the safest places that can be found.
Dadhichi consented to this proposal. The gods left their weapons in the hermitage and went back to heaven.
When Lopamudra heard what Dadhichi had done, she was not at all pleased. You have done something that is most improper, she told her husband. One should never accept responsibility for someone else’s property, especially if one is an ascetic and has no material possessions of one’s own. Moreover, you have agreed to store the weapons of the gods. Does this not mean that those who are the gods’ enemies will look upon you too as an enemy? And what are you going to do if something should happen to the weapons? Will the gods not blame you then?
Your points are well taken, said Dadhichi. But I had not thought of them and I have given the gods my word. I can’t very well go back on my word now.
A hundred years passed. The gods did not return to collect their weapons. The weapons began to lose their lustre. Dadhichi did not know how the energy of the weapons might be preserved. He washed them with holy water and the energy of the weapons got dissoved in the water. Dadhichi then drank up the water. As for the weapons themselves, they faded away once their energy was gone.
Finally the gods came to claim their weapons. Can we have our weapons back? they asked. Our enemies have become powerful again. We need our weapons.
That may be, said Dadhichi. But the weapons are no longer there. I have swallowed up their energy. Let me tell you what can be done. I will use the powers of meditation (yoga) to give up my life. Then excellent weapons can be made out of my bones.
The gods were reluctant, but there was no other solution. Dadhichi died and the gods requested Vishvakarma to make weapons for them out of Dadhichi’s bones. Vishvakrama complied and the weapon name vajra that he made was truly remarkable.
Lopamudra was away when this incident ook place. She returned and found that her husband had died. She was afflictd with sorrow and wished to immolate herself in a fire. But she happened to be pregnant at the time, so that this could not immediately be done. Once the baby was born, she killed herself, after having handed over the baby to a pippala (fig) tree to rearing.
Since the pippala tree brought up the boy, he came to be known as Pippalada. Chandra was the lord over all trees. The trees asked Chandra for some amrita for Pippalada and Chandra obliged . The amrita gave Pippalada a lot of strength.
When Pippalada grew up, he wanted to know who his parents were and the trees told him the story. Pippalada blamed the gods for his parents’ death and decided to seek revenge. The trees brought Pippalada to Chandra.
You are still too young, said Chandra. First you must become learned and well-versed in the use of weapons. Go the forest of dandakaranya. The river Goutami Ganga flows through that forest. Pray to Shiva there and I am sure that your wishes will be fulfilled.
Pippalada pleased Shiva through his prayers.
What boon do you desire? asked Shiva.
I want the boon that I may be able to destroy the gods, replied Pippalada.
I have a third eye in the middle of my forehead, said Shiva. The day you can see my third eye, your wish will be granted.
Try as he might, Pippalada could not see Shiva’s third eye. Pippalada therefore performed even more difficult tapasya for even more years. Eventually he managed to see Shiva’s third eye. From Shiva’s third eye was born a demon that looked like a mare.
What is your desire? asked the demon of Pippalda.
Kill my enemies, the gods, was the reply.
The demon immediately attacked Pippalada.
What are you doing? asked Pippalada. Why are you trying to kill me? I asked you to kill the gods.
But your body has been created by the gods. Replied the demon. I will therefore kill you also.
Pippalada ran to Shiva for deliverance. Shiva earmarked a region inside the forest for Pippalada. There the demon was not permitted to enter. Pippalada lived there , protected from the ravages of the demon. Meanwhile, the gods requested Shiva to save them as well. Shiva persuaded Pippalada to control his anger. He convinced Pippalada that nothing was to be gained by killing the gods. That would not bring his parents back.
Pippalada agreed. But he wished to see his parents once. Accordingly, a vimana descended from heaven on which Dadhichi and Lopamudra were seated. They blessed Pippalada and asked him to marry and have children.
As for the demon, it became a river and merged with the holy Ganga.
Nageshvara
There was a city named Pratishthana. A king named Shruasena ruled in that city. Shurasena did not have any sons. After a lot of effort, a son was born to him. But the son happened to be a snake. The king and the queen were mortified at this turn of events. But they brought up their son in great secrecy. Not even the king’s ministers and priests knew that the prince was a snake.
When the prince grew slightly, he began to talk like a human, even though he was a snake. King Shurasena arranged for the prince’s education. After the snake had become learned in the knowledge of the Vedas, he told his father, Father it is time for me to get married. If I do not have a son, I am certain to go to naraka.
King Shurasena was very surprised to hear this. How is that possible? he asked. Which princess will consent to marry a snake?
I don’t know, replied the prince. But I do know that I have to get married. Otherwise, I will commit suicide. There are many forms of marriage that are permissible. Perhaps a princess can be kidnapped and married to me.
Shurasena called his ministers and told them, My son Nageshvara has now come of age. He has also been made the heir-apparent to the kingdom. There is no one equal to him in bravery on earth, in heaven or in the underworld. I am getting old. Please arrange for Nageshvara to get married. I shall then reliquish my kindom and retire to the forest.
The king did not of course tell his ministers that Nageshvara was a snake. Shurasena had an aged minister. This minister reported that there was a king named Vijaya who ruled in the eastern part of the country. King Vijaya had eight sons and one daughter. The daughter’s name was Bhogavati and she was very beautiful. She would be the right match for Nageshvara.
The aged minister was sent as a messenger to Vijaya and the king agreed to the match. There was a custom amongst kshatriyas that the bride did not always have to be married to the bridegroom in person. She could also be married to the bridegroom’s sword or some other weapon. The minister explained to King Vijaya that there were some private reasons which mad eit impossible for Nageshvara to come in person for the marriage. Bhogavati should be married off to Nageshvara’s sword. Vijaya consented to this and the marriage ceremony was performed. The entire retinue then returned to the city of Pratishthana.
But waht was to be done now that the marriage was over? Nageshvara’s mother sent a maid to Bhogavati. The maid was to tell Bhogavati that her husband was actually a snake and the observe her reaction.
The maid told Bhogavati, Your husband is a god, but he has the form of snake.
That is my good fortune, replied Bhogavati. Normally, women are married to men. I must have performed many good deeds in my earlier life to have been married to a god.
Bhogavati was then brought to Nageshvara and at the sight of Bhogavati, Nageshvara remembered his earlier life. He used to be a snake (naga) in his earlier life and was a companion of Shiva’s. His wife in the earlier life was Bhogavati.
There had been an occasion when Shiva had laughed at a joke of Parvati’s and Nageshvara had also laughed. This had annoyed Shiva and he had cursed Nageshvara that he would be born on earth as the son of a human, but in the form of a snake. When he went and bathed in Goutami Ganga, the period of the curse would be over. When Nageshvara recounted these incidents to Bhogavati, she also remembered her earlier life. The two went and bathed in the sacred river and Nageshvara ruled after Shurasena’s death. And when Nageshvara and Bhogavati died, they went back to Kailasa to live with Shiva.
On the banks of the Goutami Ganga, Nageshvara and Bhogavati built a temple to Shiva. This a famous tirtha known as nagatirtha.
Brahma’s Head
Years ago, there was a war between the gods and the demons and the gods came to Brahma for advice and Brahma asked them to pray to Shiva.
When Shiva appeared before them, the gods said, The demons have defeated us. Please kill them and save us.
Shiva went to fight with the demons. He drove the demons off from Mount Sumeru and out of heaven. He pursued them to the ends of the earth. All this exertion made Shiva sweat. And wherever the drops of sweat fell down on the ground, terrible ogresses named matris were created. The matris also started to kill the demons and pursued them down to the underworld.
While the matris were killing the demons in the underworld, Brahma and the other gods waited on the banks of the river Goutami Ganga. This place came to be known as Pratishthana.
When the matris had killed all the demons, they returned to earth and began to live on the banks of the Goutami Ganga. This tirtha has come to be known as matritirtha.
Brahma used to have five heads. The fifth head was in the shape of a donkey’s head. When the demons were running away to the underworld, this donkey’s head addressed the demons and said, Why are you running away? Come back and fight with the gods. I shall aid you in your fight.
The gods were alarmed at this paradoxical situation. Brahma was helping them in their fight with the demons and Brahma’s fifth head was trying to help the demons. They went to Vishnu and said, Please cut off Brahma’s fifth head. It is causing too much of confusion.
I can do what you want, replied Vishnu, but there is a problem. When the cut-off head falls on earth, it will destroy the earth. I think you should pray to Shiva to find a way out.
The gods prayed to Shiva and Shiva agreed to cut off the head. But what was to be done with the severed head? The earth refused to bear it and so did the ocean. Finally it was decided that Shiva himself would bear the head.
The place where Shiva cut off Brahma’s fifth head is known as rudratirtha. Ever since that day, Brahma has had four heads and is known as Chaturmukha (chatur connotes four and mukha connotes face). There is temple to Brahma on the banks of the Goutami Ganges. This is a holy known as brahmatirtha. A killer of brahmanas is pardoned his sin if he visits this temple.
The Owl and the Dove
A dove used to live on the banks of the Goutami Ganga. The dove’s name was Anuhrada and its wife’s name was Heti. Anuhrada was Yama’s grandson.
Not very far away, there lived an owl named Uluka. The owl’s wife was called Uluki. The owls were descended from the god Agni.
The doves and the owls were enemies. They fought amongst themselves continually. The doves had received all sorts of weapons from Yama and the owls had received all sorts of weapons from Agni. These divine weapons threatened to burn up everything. But Yama and Agni intervened . They persuaded the owls and the doves to forget their enmity and live together as friends.
The place where the doves lived came to be known as a tirtha named yamyatirtha. And the place where the owls lived came to be known as agnitirtha.
The Hunter
There was a sage named Veda. He used to pray to Shiva every day. The prayers lasted till the afternoon and after the prayers were over, Veda used to go the nearby villages to beg alms.
A hunter named Bhilla used to come to the forest every afternoon to hunt. After the hunt was over, he used to come to Shiva’s linga (image) and offer to Shiva whatever it was that he had hunted. In the process of doing this, he often moved Veda’s offerings out of the way. Strange though it might seem, Shiva was stirred by Bhilla’s offerings and eagerly used to wait for it every day.
Bhilla and Veda never met. But Veda noticed that every day his offerings lay scattered and a little bit of meat lay by the side. Since this always happened when Veda had gone out to beg for alms, Veda did not know who was responsible. But one day, he decided to wait in hiding so as to catch the culprit red-handed.
While Veda waited, Bhilla arrived and offered what he had brought to Shiva. Veda was amazed to discover that Shiva himself appeared before Bhilla and asked, Why are you late today? I have been waiting for you. Did you get very tired?
Bhilla went away after making his offerings. But Veda came up to Shiva and said, What is all this? This is a cruel and evil hunter, and yet, you appear before him. I have been performing tapasya for so many years and you never appear before me. I am disgusted at this partially. I will break your linga with this stone.
Do it if you must, replied Shiva. But please wait till tomorrow.
Next day, when Veda came to present his offerings, he found traces of blood on top of the linga. He carefully washed away the traces of blood and completed his prayers.
After some time, Bhilla also came to present his offerings and discovered traces of blood on top of the linga. He thought that he was in some way responsible for this and blamed himself for some unknown transgression. He picked up a sharp arrow and began to pierce his body repeatedly with this arrow as punishment.
Shiva appeared before both of them and said, Now you see the difference betwen Veda and Bhilla. Veda has given me his offerings, but Bhilla has given me his whole soul. That is the difference between ritual and true devotion.
The place where Bhilla used to pray to Shiva is a famous tirtha known as bhillatirtha.
Goutama and Manikundala
There was a city named Bhouvana. In that city there lived a brahmana named Goutama. The brahmana had a vaishya friend named Manikundala. (A vaishya belongs to the third of the three classes and his primary duties are trade and agriculture.)
Goutama’s mother gave him a lot of ill advice. As a result of this, Goutama told Manikundala, Let us go to other countries to trade and make profits.
But my father has a lot of wealth, replied Manikundala. What is the need to obtain more wealth?
You don’t have the proper perspective, said Goutama. A successful person is one who does not thrive on what is left to him by his father. He makes his own fortune.
Manikundala was convinced by Goutama’s logic. He did not realize that his so-called friend was out of defraud him.
The two friends set out on their journey, Manikundala providing all the capital.
In the course of their travels Goutama remarked, Have you noticed how those who follow the path of dharma (righteousness) always suffer? They are neither wealthy nor happy. There seems to be no point in being righteous.
Please don’t say that, protested Manikundala. Happiness lies in following the path of dharma. Poverty and misery are inevitable, they are of no account at all.
The two friends argued over this, but could not decide who was right. They resolved to have a bet. They would ask the opinions of others. And whoever lost the bet would surrender all his wealth to the winner. They asked many people for their opinions. Naturally most people said that it was the evil who thrived and prospered. And it was the righteous who suffered. The upshot of this was that Manikundala surrendered all his wealth to Goutama. But Manikundala continued to praise dharma.
You are an utter ass, said Goutama. Haven’t you lost all your wealth to me? Yet you continue to praise dharma.
The wealth is of no account at all, replied Manikundala. Dharma is on my side and your apparent victory is only an illusion. Dharma will triumph in the end.
The two friends decided to have another bet. This time it was agreed that whoever lost the bet would have his two arms chopped off. They again asked several people and most people said that it was adharma (evil) which triumphed. So Manikundala lost his two arms.
How does it feel now? asked Goutama.
The same as ever, replied Manikundala. What is important is dharma. And dharma is on my side.
Goutama lost his temper at this. He threatened to cut off Manikundala’s head if Manikundala persisted in his praise of dharma. But Manikundala was unperturbed. The friends decided to have another bet. This time it was agreed that whoever lost would forfeit his life. Manikundala lost yet again. And Goutama gouged out Manikundala’s eyes and left him for dead.
Manikundala lay on the banks of the Goutami Gang and pondered about the fate that had befallen him. It became night.
There was an image of Vishnu on the banks of the river and the rakshasa Vibhishana used to come there every night to pray to Vishnu. Vibhishana’s son discovered Manikundala lying there and found out from him the entire story. He recounted the story to his father.
Many years ago, I had joined Rama in his fight with Ravana, Vibhishana told his son. Ravan’s son Meghanada shot a venomous arrow at Rama’s brother Lakshmana. Lakshmana fell unconscious. The monkey Hanumana then went to the Himalayas and brought a mountain named Gandhamadana to Lanka. On that mountain there was a wonderful herb named vishalyakarani which cures all illnesses. When Hanumana returned the moutain to the Himalayas, a bit of the vishalyakarani fell down at this spot, near Vishnu’s image. Let us try and find it. We should be able to cure Manikundala.
Father and son hunted for the herb. The vishalyakarani had become a huge tree. They looped off a branch and placed it on Manikundala’s chest. Manikundala immediately regained his eyes and arms. After curing Manikundala, Vibhishana and his retinue returned to Lanka.
Manikundala began to travel. He eventually came to a city named Mahapura where a king named Maharaja ruled. Maharaja had no sons, only a daughter. The daughter was blind. Maharaja had announced that whoever cured his daughter would become his son-in-law and rule after him. Manikundala cured the princess with his knowledge of the vishalyakarani. He then married the princess and became king of Mahapura after Maharaja.
Many years later, Goutama was brought before Manikundala by the soldiers. He had been arrested on the charge of committing a crime. Goutama had lost all his wealth by then and was no more than a beggar. Manikundala pardoned his friend and shared with him whatever he had.
Such are the virtues of following the path of dharma. There are many tirthas along the banks of the Goutami Ganga where these wonderful incidents took place.
Kandu
There was a sage named Kandu. He had a hermitage on the banks of the Goutami Ganga. The ashrama was a beautiful place and Kandu performed very difficult tapasya there. In the summer Kandu meditated in the hot sun, in the monsoon he meditated on the wet ground, and in the winter he meditated dressed in wet clothing.
Indra got scared as a result of all this tapasya. He thought that the sage Kandu might want to become Indra, the king of the gods. He therefore called an apsara named Pramlocha and told her, Go and disturb Kandu’s tapasya.
Pramlocha went to the hermitage and began to sing there in a beautiful voice. This disturbed Kandu and he discovered a beautiful woman wandering around in his ashrama.
Who are you? Kandu asked the woman.
I have come here to pluck flowers, replied Pramlocha, I am your servant, I will do whatever you wish me to.
Kandu had fallen in love with Pramlocha and he married her. He forgot all about his tapasya and Indra haved a sigh of relief. Years passed. Pramlocha wished to return to heaven but Kandu would not let her.
After years and years had passed, Kandu came out of his hut, looking rather distracted. It was then evening and Kandu was obviously going somewhere.
Where are you going? pramlocha asked.
What a stupid question! exclaimed Kandu. Can’t you see that it is now evening? I have got to go and observe the evening rites. The day has passed.
What day?, asked Pramlocha. Several days have passed and several evenings have come and gone.
No, you came here this morning, said Kandu. I brought you to my hut and it is now evening. I don’t understand what you are trying to say. Explain yourself.
It is true that I came here in the morning. Answered Pramlocha. But that was a morning which dawned many years ago. Hundreds of years have passed since tha tday.
How many years? asked Kandu. When did you come here?
Sixteen hundred years, six months and three days ago, replied Pramlocha.
Are you sure? asked Kandu. It seems like a single day to me.
I am sure, said Pramlocha. I dare not to lie to you.
You have dislodged me from my tapasaya, responded Kandu. But I will not curse you, since you have been my wife. Go back to heaven. I have to atone for my sins.
The sage Kandu went to Purushottama kshetra and performed penance for his sins. He was blessed by Vishnu.
Kandu and Pramlocha had a daughter named Marisha.
The Brahma Purana also describes several other tirthas. Most of these are on the banks of the river Goutami Ganga. This is now identified as the river Godavari.
After describing these several tirthas, the text describes incidents in Krishna’s life. These we will skip, since they are described in much greater detail in the other Puranas.
Varnashrama
There are four varnas (classes). Their names are brahmana, kshatriya, vaishya and shudra. The duties of a brahmana are to donate alms, perform tapasya, worship the gods, perform yajnas and study the Vedas. To earn a living, bramanas are authorized to teach and act as priests at sacrifices. The duties of a kshatriya are to bear arms and protect the earth, donate alms and perform sacrifices. A kshatriya is also permitted to study the shastras. The duties of a vaishya are agriculture, animal husbandry and trade. That apart, vaishyas should donate alms, perform sacrifices and study the shastras. The duties of a shudra are to serve brahmanas. Shudras can also be shopkeepers and artisans.
The times of emergency, a brahmana is allowed to adopt the livelihoods of kshatriyas or vaishyas to earn a living. In similar fashion, a kshatriya is permitted to adopt the livelihoods of vaishyas or shudras and a vaishya is permitted to adopt the livelihoods of shudras.
There are four ashramas (stages of life) as well. The first of these is known as brahmachargya (celibate studenthood). During this period, the individual spends this days with his guru and studies the Vedas well. He has to serve his guru in proper fashion and live on alms. The next ashrama is that of garhasthya (householder stage). The individual now gets married and has children. He serves the gods, the sages, the ancestors and guests. It is householders who provide alms for sages and hermits. That is the reason why the householders who provide alms for sages and hermits. That is the reason why the householder stage is so very important. The third ashrama is known as vanaprastha (forest-dwelling stage). The individual now retires to the forest and withdraws his mind from the earthly life. He can leave his wife in the care of his sons or take her with him. He lives on roots, fruits and leaves and makes a bed for himself under the trees. He is not permitted to shave or cut his hair and his clothes have to be made out of bark or skins. The final ashrama is that of sannyasa (hermithood). A hermit gives up all association with the world and lives alone. He grows completely detached. He lives alone. He gets his food through begging. He is not permitted to spend more than one night in a village, or more than five nights at a time in a city.
The Chandala and the Brahmarakshasa
A chandala is an outcast. On the outskirts of the city named Avanti lived a chandala. There was a temple of Vishnu in Avanti and the chandala was devoted to Vishnu. He was also a good singer. Ekadashi tithi is the eleventh lunar day. Every month, on ekadashi tithi, the chandala would fast during the day. At night he would go to Vishnu’s temple and sing praises of Vishnu. He never failed to observe this ritual.
The river Kshipra (Shipra) flowed by the city of Avanti. On one particular night, on ekadashi tithi, the chandala went to the banks of the river to collect some flowers for worshipping Vishnu. On the banks of the river there was a tree and on that tree there lived a brahmarakshasa (demon). As soon as the demon saw the chandala, it wished to devour him.
Please not tonight, said the chandala. I have to worship Vishnu throughout the night. Let me go now.
Not on your life, replied the demon. I have not eaten for ten days and I am famished, I can’t let you go.
Please, said the chandala, let me go. I promise that I will come back once the prayers are over. You will then be free to do with me as you will.
The demon let the chandala go. The chandala went to the temple. He worshipped Vishnu and spent the night in singing Vishnu’s praises. Next day, he returned to the demon.
I am indeed surprised, said the demon. You are very truthful. You can’t be a chandala. You must be a brahmana. Answer my questions. What did you do all night?
I stood outside Vishnu’s temple and sang his praise, replied the chandala.
For how long have you been doing this? asked the demon.
For twenty years, was the chandala’s reply.
You have acquired a lot of punya (store of merit) through this, said the demon. Please grant me one night’s punya. I am a sinner.
No, replied the chandala, I will not part with my punya. I have given you my body, eat me if you will. But the punya is mine own.
Very well then, said the demon. Give me two hours’ worth of punya. I am a sinner.
I have told you that I will not give you any of my punya, replied the chandala. But what is your sin?
The brahmarakshasa related his story.
His name was Somasharma and he was the son of Devasharma. Devasharma was a righteous brahmana. But Somasharma fell into evil ways. A brahmana is not authorized to act as a priest in a sacrifice before he has had his sacred-thread ceremony (upanayana). But Somasharma became a priest at a yajna even though his upanayana had not been held. As a result of this sin, when he died, he became a demon. The chandala was stirred to pity at his sad story and parted with some of his punya. The demon was delighted and expressed his gratitude. He went to a tirtha and performed penance. Thus it was that the demon was freed.
What about the chandala? He returned home and then left for a tour of all the sacred places of pilgrimage. At one such tirtha, he remembered the story of his earlier life.
He used to be a hermit well-versed in the Vedas and the shastras. He used to beg alms for a living. Once he had obtained some alms. But some thieves were then in the process of stealing cows, and the hooves of the cows raised a cloud of dust. The dust fell onto the food and the hermit threw away the alms in disgust. Since he had thrown away alms, he was born as a chandala.
After performing penance for this sin, the chandala was pardoned.
Yoga
The word yoga means union. Yoga is thus a form of meditation that unites the human soul (atman) with the divine soul (paramatman), or equivalently, with the divine essence (brahman).
A practitioner of yoga has to study the Puranas, the Vedas and history. He has to exercise restraint regarding the sort of food he eats. The best forms of food are yoghurt, fruits , roots and milk. Yoga should be practiced in a place that is pleasant. It should not be too hot or too cold there. Nor should there be any noise to distract the practitioner.
Yoga has to be performed in a proper posture (asana). The practitioner concentrates the entire focus of his mind on the tip of his nose. He contemplates the form of the brahmana. This can only be successful if one is detached and controls ones’s senses completely.
If yoga is performed properly, there comes the knowledge that the same paramatman is in all living beings. To think that living beings are distinct from one another is only to fall prey to one’s illusions. All the elements have the same paramatman in them.
Epilogue
Romanharshana said to the sages who had assembled in naimisharanya, Many years ago, the great Vedavyasa had recited the adi Purana to sages. The sages had been delighted to learn the wisdom that was in the great Brahman Purana. Whatever Vedavyasa had told those sages, I have now recited before you. Everyone should listen to a recital of this Purana, be he a householder or a hermit.
A brahmana who listens to a recital of the Brahma Purana becomes learned, a kshatriya becomes victorious, a vaishya becomes rich and a shudra achieves happiness. One who listens to the recital faithfully attains all his wishes. The fruits of listening to such a recital are superior to visiting the most holy of tirthas or performing the most difficult of yajnas.
Romaharshana blessed the sages and returned to his own hermitage, with the express injunction that the secrets of the Purana should never be divulged to atheists who did not believe in god.

Gayatri Vedanta US: Synopsis of Agni Purana

2007-04-04T22:37:00.000-07:00

THE AGNI PURANA

The Agni Purana is a mahapurana. It usually figures eighth in the list of eighteen. There are about fifteen and a half thousand shlokas in the Agni Purana.
The Agni Purana is a tamasika purana. The others in this group are the Matsya, Kurma Linga, Shiva and Skanda Puranas.
The narrator of the Agni Purana is the fire-god Agni. Agni related the subject matter of the Purana to the sage Vashishtha, who in turn, passed on the knowledge to Vyasadeva. Vyasadeva’s disciple Suta learnt the Purana from his teacher.
Many sages had assembled in the forest naimisharanya. The most important of these sages was Shounaka. All these holy men wished to hear what the Agni Purana had to say. And that is how Suta came to relate the Purana.
The Agni Purana has no separate sections as such. It is simply split up into three hundred and eighty-three adhyayas (chapters). One of these chapters, chapter number 380, is rather interesting. It gives in capsule form the essence of advaita brahmajnana. The brahman is the divine spirit and brahmajnana means the knowledge of the brahman. Advaita means one. Advaita brahmajnana teaches of the union of the individual human soul (atman) with the brahman. The sections in the Agni Purana are nothing but a summary of the teachings of the Vedas and the Upanishadas. These holy texts were difficult to understand, there were restrictions on who might read them and who might not. The Puranas were available to everyone. Anyone could read them or listen to their recitations. Thus, this supreme knowledgeof brahmajnana was summarised for the general population through the Puranas.
The Agni Purana is full of rituals. Its chapters are generally not long, they are very brief. And even when the stories are given, they are in greatly summarized form. They can be obtained in far more fascinating detail in the other Puranas. For example, you will wonder why so much has been missed out about Rama. But that is because you are familiar with the story of the Ramayana. And you will also wonder why so much has been missed out about the Kauravas and the Pandavas. But that again is because you are familiar with the story of the Mahabharata.
This is no doubt partly due to the fact that the Agni Purana was written much after many of the other Puranas. It was a supplement to the other Puranas. The stories were already there in the other Puranas, what was missing in them were the rituals. And the rituals are very much part and parcel of the Vedic tradition. The Agni Purana was also written at a time when the brahmana religion had become much more ritualistic. The supremacy of the brahmana as a caste is much more pronounced in the Agni Purana than in the other Puranas.
Tradition too says that the Puranas differ in character because they were written in different kalpas (cycles). The Agni Purana itself with tell you later what a kalpa is.

Preliminaries
In the forest that is known as naimisharanya, Shounaka and the other rishis (sages) were performing a yajna (sacrifice) dedicated to the Lord Vishnu. Suta had also come there, on his way to a pilgrimage.
The sages told Suta, "We have welcomed you. Now describe to us that which makes men all-knowning. Describe to us that which is the most sacred in the whole world."
Suta replied, "Vishnu is the essence of everything. I went to a hermitage named vadrika with Shuka, Paila and other sages and met Vyasadeva there. Vyasadeva described to me that which he had learnt from the great sage Vashishtha, Vashishtha having learnt it from the god Agni himself. The Agni Purana is sacred because it tells us about the essence of the brahman (the divine essence). I learnt all this from Vyasadeva and I will now tell you all that I have learnt."
Avataras
Do you know what an avatara is? An avatara is an incarnation and means that a god adopts a human form to be born on earth. Why do gods do this? This purpose is to destroy evil on earth and establish righteousness. Vishnu is regarded as the preserver of the universe and it is therefore Vishnu’s incarnations that one encounters most often. Vishnu has already had nine such incarnations and the tenth and final incarnation is due in the future. These ten incarnations of Vishnu are as follows.
(1) Matsya avatara or fish incarnation
(2) Kurma avatara or turtle incarnation
(3) Varaha avatara or boar incarnation
(4) Narasimha avatara - an incarnation in the form of a being who
was half-man and half-lion
(5) Vamana avatara or dwarf incarnation
(6) Parashurama
(7) Rama
(8) Krishna
(9) Buddha
(10) Kalki ¾ this is the incarnation that is yet to come.
The Agni Purana now describes these ten incarnations.
The Fish
Agni told Vashishtha the story of the fish incarnation.
Many years ago, the whole world was destroyed. The destruction in fact extended to all the three lokas (worlds) of bhuloka, bhuvarloka and svarloka. Bhuloka is the earth, svarloka or svarga is heaven and bhuvarloka is a region between the earth and heaven. All three worlds were flooded with water.
Vaivasvata Manu was the son of the sun-god. He had spent ten thousand years in prayers and tapasya (meditation) in the hermitage vadrika. This hermitage was on the banks of the river Kritamala.
Once Manu came to the river to perform his ablutions. He immersed his hands in the water to get some water for his ablutions. When he raised them, he found that there was a small fish swimming in the water in the cup of his hands.
Manu was about to throw the fish back into the water when the fish said, "Don’t throw me back. I am scared of alligators and crocodiles and big fishes. Save me."
Manu found an earthen pot in which he could keep the fish. But soon the fish became too big for the pot and Manu had to find a larger vessel in which the fish might be kept. But the fish became too big for this vessel as well and Manu had to transfer the fish to a lake. But the fish grew and grew and became too large for the lake. So Manu transferred the fish to the ocean. In the ocean, the fish grew until it became gigantic.
By now, Manu’s wonder knew no bounds. He said, "Who are you? You must be the Lord Vishnu, I bow down before you. Tell me, why are you tantalising me in the form of a fish?"
The fish replied, "I have come to punish the evil and protect the good. Seven days from now, the ocean will flood the entire world and all beings will be destroyed. But since you have saved me, I will save you. When the world is flooded, a boat will arrive here. Take the saptarshis (seven sages) with you and spend the terrible night that will come on that boat. Don’t forget to take the seeds of foodgrains with you. Will arrive and you will then fasten the boat to my horn with a huge snake."
Saying this, the fish disappeared.
Everything happened as the fish had promised it would. The ocean became turbulent and Manu climbed into the boat. He tied the boat to the huge horn that the fish had. He prayed to the fish and the fish related the Matsya Purana to him. Eventually, when the water receded, the boat was anchored to the topmost peak of the Himalyas. And living beings were created once again.
A danava (demon) named Hayagriva had stolen the sacred texts of the Vedas and the knowledge of the brahman. In his form of a fish, Vishnu also killed Hayagriva and recovered the Vedas.
The Turtle
Many years ago there was a war between the devas (gods) and the daityas (demons) and the gods lost this war. They prayed to Vishnu to rescue them from the oppression of the demons. Vishnu told Brahma and the other gods that they should have a temporary truce with the demons. The two sides should get together to churn the ocean. Vishnu would ensure that the devas benefited more from this churning of the ocean than the daityas did.
The truce was agreed upon and the two sides got ready to churn the ocean. The mountain Mandara was used as a churning rod and the great snake Vasuki as the rope for churning. The devas grasped Vasuki’s tail and the daityas grasped Vasuki’s head. But as the churning began, the mountain Mandara which had no base, started to get immersed in the ocean. What was to be done? Lord Vishnu came to the rescue. He adopted the form of a turtle and the peak was balanced on the turtle’s back.
As the churning continued, terrible poison named kalakuta emerged from the depths of the ocean and was swallowed by Shiva. Shiva’s throat became blue from this poison and he is therefore known as Nilakantha, blue of throat. The goddess Varuni, the goddess of wine (sura), came out next. The gods readily accepted her and thus they came to be known as suras. But the demons rejected Varuni and were therefore known as asuras. She was followed by the parijata tree, a beautiful tree that came to occupy the pride of place in Indra’s garden. A jewel named koustubha emerged and was accepted by Vishnu as his adornment. Three wonderful animals came out next - the cow Kapila, the horse Ucchaishrava and the elephant Airavata. They were followed by apsaras, beautiful women who became dancers of heaven. They were known as apsaras because they emerged from ap (water). The goddess Lakshmi or Shri came out next and was united with Vishnu.
Finally, Dhanvantari emerged with a pot of amrita (the life-giving drink) in his hands. Dhanvantariwas the originator of medicine (ayurveda). The daityas led by Jambha gave half of the amrita to the devas and departed with the remaining half.
But Vishnu quickly adopted the form of a beautiful woman. So beautiful was the woman that the demons were charmed. "Pretty lady," they said, "Take the amrita and serve it to us. Marry us."
Vishnu accepted the amrita, but he had no intention of giving it to the demons. He served it to the gods instead. There was only one demon who was somewhat clever. His name was Rahu. He adopted the form of Chandra, the moon-god, and succeeded in drinking some of the amrita. The sun-god and the moon-god noticed what was happening and reported it to Vishnu. Vishnu thereupon cut off Rahu’s head with a sword.
But Rahu had drunk the amrita, so he could not die. He prayed to Vishnu and Vishnu granted him a boon. The boon was that occasionally Rahu would be permitted to swallow up the sun and the moon, since these were the gods who had complained about him. You can see this happening at the time of the solar and the lunar eclipses. People who give alms during such eclipses are blessed.
The gods obtained the amrita and the demons did not. Thus, the gods became more powerful than the demons. They defeated the demons and regained heaven.
The Boar
Vishnu’s next incarnation was in the form of a boar.
The sage Kashyapa and his wife Diti had a son named Hiranyaksha’s meditation pleased Brahma and Brahma granted him the boon that he would be invincible in battle. Thus armed, Hiranyaksha went out to fight with the devas. He comprehensively defeated Varna, the god of the ocean. Thus, Hiranyaksha became the king of the heaven, the earth and the underworld.
But the asura was not particularly fond of the earth. He himself had begun to live in Varuna’s palace under the ocean. So he hurled the earth into the depths of the ocean.
The gods went to Vishnu and prayed that something might be done about Hiranyaksha. They wished to be restored to heaven and they wished that the earth might be brought back from the depts of the ocean. In response to these prayers, Vishnu adoptd the form of a boar and entered the ocean. Who should he meet there but Hiranyaskha himself?
Hiranyaksha of course did not know that this boar was none other Vishnu. He thought that it was an ordinary boar and attacked it. The two fought for many years. But finally, Hiranyaksha was gored to death by the boar’s tusks. The boar raised the earth up once again with its tusks.
Vishnu thus saved the gods and the principles of righteousness or dharma.
Half-man, Half-lion
Hiranyaksha had a brother named Hiranyakashipu. Hiranyakshipu was furious to learn that his brother had been killed and he resolved to kill Vishnu. But this could not be done unless he himself became powerful and invincible. Hiranyakashipu, therefore, began to pray to Brahma through difficult meditation. Brahma was pleased at these prayers and offered to grant a boon.
"I want to be invincible," said Hiranyakashipu. "Please grant me the boon that I may not be killed by night or day; that I may not be killed by man or beast; and that I may not be killed in the sky, the water or the earth."
Brahma granted the desired boon. And Hiranyakashipu was happy. He thought that he had taken care of all possible eventualities. And since he had become so powerful, he conquered all the three worlds and kicked the gods out of heaven.
Hiranyakashipu had a son named Prahlada. You no doubt remember that Hiranyakashipu had resolved to kill Vishnu. But strangely enough, Prahlada became devoted to Vishnu. Hiranyakashipu tried to persuade his son. That did not work. He tried to kill his son. That too did not work since, each time, Vishnu intervened to save Prahlada.
Meanwhile, the gods had been driven off from heaven. They had also been deprived of their shares in yajnas by Hiranyakashipu. These shares now went only to the asura king. In desperation, they went and prayed to Vishnu and Vishnu promised them that he would find a solution.
One day, Hiranyakashipu called Prahlada to him. "How is it that you escaped each time I tried to kill you?," he asked.
"Because Vishnu saved me," replied Prahlada. "Vishnu is everywhere."
"What do you mean everywhere?," retorted Hiranyakashipu. He pointed to a crystal pillar inside the palace and asked, "Is Vishnu inside this pillar as well?"
"Yes," replied Prahlada.
"Very well then. I am going to kick the pillar," said Hiranyakashhipu.
When Hiranyakashipu kicked the pillar, it broke in two . And from inside the pillar, Vishnu emerged in his form of half-man and half-lion. He caught hold of Hiranyakashipu and placed the demon across his thighs. And with his claws, he tore apart the demon’s chest and so killed him. Brahma’s boon had been that Hiranyakashipu would not be killed by man or beast, it was half-man and half-beast. The boon had said that the asura would not be killed in the sky, the water or the earth. But Hiranyakashipu was killed on Vishnu’s thighs, which were not the sky, the water or the earth. And finally, the boon had promised that Hiranyakashipu would not be killed by night or day. Since the incident took place in the evening, it was not night or day.
After Hiranyakashipu died, the gods were restored to their rightful places. Vishnu made Prahlada the king of the asuras.
The Dwarf
Prahlada’s grandson was Vali and Vali became very powerful. When he was the king of the asuras, there was a war between the devas and the asuras. The gods were defeated and were driven off from svarga. As always, the gods fled to Vishnu and began to pray to him to save them. Vishnu assured the gods that he would do something about Vali.
Accordingly, Vishnu was born as the son of Aditi and Kashyapa. The son was a dwarf.
King Vali had arranged for a huge sacrifice and had announced that, on the occasion of the sacrifice, he would not refuse anyone a boon. The dwarf arrived at this sacrifice and began to recite the Vedas. Vali was so pleased at this that he offered the dwarf a boon. Vali’s guru (teacher) was Shukracharya and Shukracharya thought that there was something fishy about the way the dwarf had arrived. So he tried to restrain Vali.
"No," said Vali. "I have offered a boon and I shall stick to my word." What boon do you desire? I will give whatever you want."
Before a boon was actually granted, a small rite had to be performed with holy water. Shukracharya was still trying to do his best to prevent the boon from being given. So he entered the vessel in which the holy water was kept to seal the mouth of the vessel and prevent the water from being taken out. To get at the holy water, the vessel was pierced with a straw. This straw also pierced one of Shukracharya’s eyes. Ever since that day, the preceptor of the demons has been one-eyed.
"Give me as much of land as may be covered in three of my steps," said the dwarf. "I need this as dakshina (fee) for my guru."
Vali agreed. But the dwarf adopted a gigantic form. With one step he covered bhuloka. With another step he covered bhuvarloka. And with the last step he covered svarloka. The three worlds were thus lost to Vali and Vishnu returned them to Indra. Vali had no option but to go down to the underworld (patala). But so pleased was Vishnu at Vali’s generosity that he granted the asura the boon that he would bear the title of Indra in the future.
Parashurama
The kshatriyas were the second of the four classes. It was their job to wear arms and protect the world. And rule. The brahmanas were the first of the four classes. It was their job to pray, study the sacred texts and perform religious rites. But the kshatriyas became very insolent and began to oppress the world and the brahmanas. Vishnu was then born as the son of the sage Jamadagni and his wife Renuka. Since this was the line of the sage Bhrigu, Parashurama was also called Bhargava. Parashurama’s mission was to protect the brahmanas and teach a lesson to the kshatriyas.
There was a king named kartavirya who had received all sorts of boons from the sage Dattatreya. Thanksto these boons, Kartavirya had a thousand arms and conquered and ruled over the entire world.
One day, Kartavirya went on a hunt to the forest. He was very tired after the hunt and was invited by the sage Jamadagni to rest at the sage’s hermitage. Jamadagni had a kamadhenu cow. This meant that the cow producted whatever its owner desired. Jamadagni used the kamadhenu to treat Kartavirya and all his soldiers to a sumptuous feast.
Kartavirya was enamoured of the kamadhenu that he asked the sage to give it to him. But Jamadagni refused. Kartavirya then abducted the cow by force and a war started between Kartavirya and Parashurama. In this war, Parashurama cut off Kartavirya’s head with his axe (parashu) and brought the kamadhenu back to the hermitage.
After some time, Parashurama was away when Kartavirya’s sons arrived at the ashrama and killed Jamadagni. On the death of his father, Parashurama’s anger was aroused. He killed all the kshatriyas in the world twenty-one times. On the plains of Kurukshetra, he built five wells which were filled with the blood of kshatriyas. Eventually, Parashurama handed over the world to Kashyapa and went and lived on Mount Mahendra.
Rama
Brahma came out of Vishnu’s navel. Brahma’s son was Marichi, Marichi’s son Kashyapa, Kashyapa’s son Surya, Surya’s son Vaivasvata Manu, Manu’s son Ikshvaku, Ikshvaku’s son Kakutstha, Kakutstha’s son Raghu, Raghu’ son Aja, Aja’s son Dasharatha, Dasharatha’s sons were Rama, Bharata, Lakshmana and Shatrughna. Since Rama was descended from Kakutstha and Raghu, he was also called Kakutstha and Raghava. Since his father’s name was Dasharatha, he was also called Dasharathi. Rama’s story belongs to the solar line (surya vamsha), since one of his ancestors was Surya.
Vishnu himself wished to destroy Ravana and the other rakshasas (demons). He therefore divided himself into four parts and was born as Rama, Bharata, Lakshmana and Shatrughna. Rama was Koushalya’s son, Bharata Kaikeyi’s. Lakshmana and Shatrughna were the sons of Sumitra.
The sage Vishvamitra came to Dasharatha and pleaded for Rama’s help in defeating the rakshasas who were disturbing his yajnas. Rama killed these demons and Vishvamitra was so pleased that he taught Rama the use of all divine weapons. Rama broke a bow of Shiva’s that had been in the possession of the king of Mithila, Janka. This was the task that had been appointed for marrying Sita, Janaka’s daughter. Rama married Sita, Lakshmana married Urmila, Bharata married Mandavi and Shatrughna married Shrutakirti. On the way back to Ayodhya, Rama also beat Parashurama in a duel.
Dasharatha resolved that Rama should be made yuvaraja, that is, the heir apparent to the kingdom.
But Kaikeyi had a servant named Manthara who plotted otherwise. When he was young, Rama had pulled at Manthara’s feet and ever since that day. Manthara had not been kindly disposed towards Rama. She reminded Kaikeyi of the two boons that had been promised to her by King Dasharatha. Years ago, the gods had been fighting with the demon Shambara and had asked Dasharatha for his help. In fighting with Shambara, Dasharatha had been injured. He had been nursed back to health by Kaikeyi. Dasharatha had promised two boons to Kaikeyi as a reward and Manthara’s suggestion was that Kaikeyi should now ask for these two boons. By the first boon Rama would be banished to the forest for fourteen years and by the second boon Bharata would become yuvaraja.
Kaikeyi listened to Manthara. At Manthara’s instance, she asked for these two boons. Dasharatha was very angry, but Rama insisted that he would indeed go to the forest for fourteen years. Rama, Lakshmana and Sita first went to the banks of the river Tamasa. From there they went to the kingdom of Guha, the king of the hunters (nishadas). They crossed the river Jahnavi and arrived in Prayaga, where the sage Bharadvaja had his hermitage. Their final destination was the mountan range of Chitrakuta, on the banks of the river Mandakini.
Meanwhile, back home in Ayodhya, King Dasharatha who could not bear to be parted from Rama, died. Bharata and Shatrughna had gone on a visit to their uncle’s house and were recalled. But Bharata refused to be king. He went to the forest to try and persuade Rama to return, but Rama insisted that he would not return before the fourteen years were over. So Bharata brought back Rama’s sandals. He placed these sandals on the throne as a token of Rama’s kingship. And he began to rule the kingdom in Rama’s name from Nandigrama, rather than from Ayodhya.
Rama, Lakshmana and Sita then went to the forest that is known as the Dandaka forest, dandakaranya. This forest was on the banks of the river Godavari and there was a beautiful grove inside the forest known as Panchavati. They built a hut there and resolved to live there.
There was a rakshasa woman named Shurpanakha. She happened to come to the place where Rama, Lakshmana and Sita had built their hut. Shurpanakha liked Rama so much that she wanted to marry Rama and eat up Lakshmana and Sita. But Lakshmana cut off Shurpaakha’s nose and ears with his sword.
Shurpanakha fled to her brother Khara and demanded revenge. Khara and fourteen thousand other demons (rakshasas) attacked Rama, but they were all killed by Rama. Shurpanakha then went to her other brother Ravana, the king of Lanka. Ravana asked the rakshasa Maricha to adopt the form of a golden deer and roam around in front of Rama’s hut. Sita was so charmed by the deer that she asked Rama to capture it for her. Rama was long in returning and Lakshmana went to look for him. Taking advantage of Rama and Lakshmana’s absence. Ravana kidnapped Sita. Jatayu, the king of the birds, did try to stop Ravana, but he met his death at Ravana’s hands.
Rama and Lakshmana were greatly distressed to find Sita missing and they looked for her everywhere. Rama made friends with the monkey Sugriva. He killed Sugriva’s brother Bali and made Sugriva the king of the monkeys. The monkeys were sent off in all the four directions to look for Sita.
The monkeys who had gone towards the south learnt that Sita was in Lanka, across the ocean. One of these monkeys was Hanumana. Hanumana leapt over the ocean and arrived in Lanka. He discovered the lonesome Sita in a grove of ashoka trees, the ashokavana. Hanumana introduced himself and assured Sita that he would soon be back with Rama. Hanumana caused some general havoc in Lanka and was captured by Meghnada or Indrajit, Ravana’s son. Ravana ordered that Hanumana’s tail should be set on fire. But Hanumana used his burning tail to set fire to all the houses of Lanka. He then returned to Rama with the news that Sita had been found.
Rama, Lakshmana and the army of monkeys arrived at the shores of the ocean. There they built a bridge over the ocean so that they could cross over into Lanka. There was a terrible war in which Rama killed the giant Kumbhakarna, Ravana’s brother. Lakshmana killed Indrajit. Rama killed Ravana with a powerful divine weapon, the brahamastra.
The fourteen years were by now over and Rama, Lakshmana and Sita returned to Ayodhya. There Rama was crowned king and he treated his subjects as his own sons. He punished the wicked and followed the path of dharma. During Rama’s rule there was no shortageof foodgrains anywhere and the people were righteous. No one died an untimely death.
On Rama’s instructions, Shatrughna killed the asura Lavana and built the city of Mathura in the place where Lavana’s kingdom had been. Bharata was sent by Rama to kill a wicked gandharva a singer of heaven named Shailusha, who lived on the banks of the river Indus with his sons. Bharata killed them and built two cities there, Takshashila and Pushkaravati. In Takshashila Bharata established his son Taksha as king and in Pushkaravti he made his son Pushkara the king. Rama and Sita had two sons named Kusha and Lava. Rama ruled for eleven thousand years before he died.
This is the story of the Ramayana as recounted in the Agni Purana. It was written by the sage Valmiki after he had heard the story from the sage Narada.
Rama was the seventh avatara of Vishnu. Krishna was the eighth.
The Harivamasha
As you have already been told, Brahma emerged from Vishnu’s navel. Brahma’ son was Atri, Atri’s son Soma, Soma’s son Pururava, Pururava’s son Ayu, Ayu’s son Nahusha and Nahusha’s son Yayati. Yayati had two wives, Devayani and Sharmishtha. Devayani had two sons, Yadu and Turvusu. And Sharmishtha had three sons, Druhya, Anu and Puru. The descendants of Yadu were known as the Yadavas.
Vasudeva was a Yadava. His wife was Devaki. Vishnu was born as the son of Vasudeva and Devaki in order to remove the wicked from the world. The seventh son of Vasudeva and Devaki was Baladeva. And the eighth son was Krishna himself. Krishna was born in the month of Bhadra in the thick of the night. Scared that the wicked Kamsa might kill the newly child, Vasudeva left him with Yashoda, the wife of Nanda.
Nanda was the king of the cowherds and he brought up Baladeva and Krishna. Kamsa sent a rakshasa woman named Putana to kill Krishna, but Krishna killed her instead. In Vrindavana, Krishna subdued the terrible snake known as Kaliya. He killed several other rakshasas named Arishta, Vrishabha, Keshi, Dhenuka and Gardhabha and made the country safe from the attacks of these demons. He also stopped the worship of Indra. This led to a fight between Indra and Krishna , Indra tried to destroy the inhabitants of Gokula by sending down torrents of rain. But Krishna held aloft the mountain Govardhana and saved the inhabitants of Gokula.
Kamsa’s capital was in Mathura, Baladeva and Krishna went there. Kamsa let loose a mad elephant named Kuvalayapida on Krishna. But Krishna killed Kuvalayapida. Baladeva and Krishna also killed two strong wrestlers, Chanura and Mushtika, whom Kamsa had instructed to kill Baladeva and Krishna. Finally, Krishna killed Kamsa and made Ugrasena the king.
Kamsa was Jarasandha’s son- in-law and Jaradsandha became furious when he learnt of Kamsa’s death. He attacked the Yadavas and laid siege to the city of Mathura. After a prolonged war, Krishna managed to defeat Jarasandha. Krishna also defeated another evil king named Poundraka. On Krishna’s instructions, the Yadavas built the beautiful city of Dvaraka or Dvarakati. The Yadavas began to live in Dvaraka.
There was an asura named Naraka who was killed by Krishna. Naraka had imprisoned sixteen thousand daughters of the devas, gandharvas and yakshas (guards of heaven’s treasury). These women were freed by Krishna and Krishna married all of them. Among Krishna’s other exploits were defeating the daitya Panchajana, killing Kalayavana, seizing the parijata tree from Indra and bringing back to life the sage Sandipani’s dead son.
Krishna had several sons. Shamba was born of Krishna’s wife Jambavati and Pradyumna was born of Krishna’s wife Rukmini. As soon as Pradyumna was born, he was abductd by the asura Shambara. Shambara threw the baby into the sea, but a fish swallowed the baby. A fisherman caught the fish and brought it to Shambara’s house. When the fish’s stomach was cut open, the baby came out. There was a woman named Mayavati who lived in Shambara’s house and Shambara handed over baby Pradyumna to Mayavati so that he might be brought up well. When he grew up, Pradyumna killed Shambara and married Mayavati. They returned to Dvaraka and Krishna was happy to see his lost son.
Pradyumna and Mayavati had a son named Aniruddha. Aniruddha secretly married Usha, the daughter of King Vana, Vana himself being the son of Vali. Vana’s capital was in a city named Shonitapura. Vana had pleased Shiva through hard and difficult tapasya, so that sometimes he was called the son of Shiva. Vana loved to fight and he had wanted a boon from Shiva that he might get the chance to fight with someone who was his equal in battle. A flag with a peacock on it used to fly from the ramparts of Vana’s palace. Shiva told him that the day this flag fell down, Vana’s desire for battle with an equal would be satisfied.
With the help of a friend of Usha’s, Aniruddha and Usha used to meet secretly in Vana’s palace. Vana’s guards informed him about this and there was a fierce battle betweeen Vana and Aniruddha. At the same time, the flag with the peacock on it fell down. Krishna got to know from Narada about the fight between Vana and Aniruddha and he, Baladeva and Pradyumna arrived in Vana’s capital. Shiva came to fight on Vana’s side, accompanied by Nandi and Skanda or Kartikeya. But after a duel that lasted for a long time, Krishna triumphed over these enemies. Krishna’s arrows also cut off the thousand arms that Vana had. But at Shiva’s request, Krishna spared Vana’s life and gave him two arms with which to make do.
All of these stories about Krishna are related in detail in the Harivamsha. The Agni Purana merely gives a brief summary of the Harivamsha. But stories about Krishna, the eighth avatara of Vishnu, also crop up in the Mahabharata. The Agni Purana, therefore, next summarises the Mahabharata.
The Mahabharta
The Pandavas were merely a pretext. Krishna used the Pandavas to rid the world of evil men.
You have already learnt that one of Yayati’s sons was Puru. In Puru’s line were born Bharata and Kuru. One of Kuru’s descendants was the king Shantanu. Shantanu married Ganga and Bhishma was born from this marriage. But Shantanu also married Satyavati and had two more sons, Chitrangada and Vichitravirya. Bhishma never married. Chitrangada died young. When Vicitravirya grew up, Bhishma defeated the king of Kashi and brought two of the king’s daughters, Ambika and ambalika, as brides for Vichitravirya. Vichitravirya was also quite young when he died of tuberculosis.
Since Vichitravirya had left no children, Vyasadeva was brought to Hastinapura. Vyasadeva and Ambika had a son named Dhritarashtra and Vyasadeva and Ambalika had a son named Pandu. Dhritarashtra married Gandhari and they had a hundred sons, of whom the most important was Duryodhana. Pandu had two wives, Kunti and Madri. Kunti’s sons were Yudhishthira, Bhima and Arjuna and Madri’s son were Nakula and Sahadeva. But Yudhisthira was really the son of the god Dharma and not Pandu’s son. Similarly, Bhima was the son of the god Pavana. Arjuna the son of Indra and Nakula and Sahadeva the sons of the two Ashvinis. Earlier, Kunti had had a son named Karna from the sun-god. This was before she had got married to Pandu. Karna became a friend of Duryodhana’s. Because of a curse imposed on him by a sage, Pandu died in the forest.
Duryodhana tried his best to kill the Pandavas. He set fire to a house of lac (jatugriha) in which Kunti and the five Pandavas were staying. But the Pandavas were saved and fled to a city named Ekachakra. There they lived, diguised as brahmanas. In Ekachakra, they destroyed a rakshasa named Vaka. They then won the hand of the daughter of the king of Panchala. Her name was Droupadi and all five Pandava brothers married her. When Duryodhana learnt that the Pandavas were alive, he handed over half the kingdom to them.
Meanwhile, the forest Khandava had to be burnt and Krishna and Arjuna did this together. Krishna had befriended Arjuna. When Arjuna successfully defeated the god Agni at the burning of the Khandava forest, Agni gave him several divine weapons. Arjuna had also obtained divine weapons from his guru Dronacharya.
On the Pandava side, Yudhishthira had become king. The Pandavas organised a rajasuya yajna (royal sacrifice) in which they conquered several kingdoms and accumulated a lot of wealth. This made Duryodhana envious. He arranged a game of dice (aksha) between Yudhishthira and Duryodhana’s uncle Shakuni. Shakuni did not play fairly and Yudhisthira lost the game. As a penalty for the loss, the Pandavas were to spend twelve years in the forest and one additional year without being detected. Droupadi went with them to the forest, as did the Pandava’s priest, Dhoumya.
After the twelve years were over, the Pandavas came to the kingdom of King Virata where they proposed to spend the additional year that had to be spent in disguise. Yudhishthira pretended to be a brahmana, Bhima cook, Arjuna dancer, Nakula and Sahadeva stable-hands. Droupadi became the queen’s maid. The queen’s brother Kichaka tried to molest Droupadi, but was killed by Bhima. When the year was over, the Kauravas attacked King Virata to rob him of his cattle. But Arjuna defeated all the Kauravas and saved Virata’s cattle. After this success, the identity of the Pandavas could no longer be kept a secret. But thankfully, the one year during which identities had to be kept a secret, was over.
King Virata’s daughter Uttara was married to Abhimanyu, Arjuna’s son. Abhimanyu’s mother was Subhadra, whom Arjuna had married. Subhadra also happened to be Krishna’s sister.
The Pandavas now demanded their rightful share of the kingdom, but Duryodhana refused. A war was imminent. A huge battalion of soldiers was known as an akshouhini. Duryodhana collected eleven akshouhinis for the war and Yudhishthira collected seven. Krishna was sent as a messenger to Duryodhana to try and preserve the peace, Krishna told Duryodhana that the Pandavas would be satisfied with a mere five villages. Duryodhana refused to give them even this without a fight.
So the armies gathered for a war on the plains of Kurukshetra. Noticing that elders and relatives like Bhishma and Dronacharyas were fighting on the side of the Kauravas. Arjuna was reluctant to fight. But Krishna gave Arjuna lessons which have come down to us as the Gita. He taught that there was no reason for sorrow if Bhishma or Dronacharya died. That true identity of a person was his atman (soul) which never died, but passed from one body to another. True bliss was obtained when the atman united with the brahman( divine essence) or paramatman (supreme soul). This was always the goal of a yogi, that is a person who sought union with god.
Thus instructed by Krishna, Arjuna started to fight. With the help of Shikhandi, he defeated Bhishma. This happened on the tenth day of the fighting. Bhishma did not however die. He had earlier received the boon that he would only die when he actually wished to do so. For many days, he lay there in the battlefield on a bed of arrows. After Bhishma’s defeat, Dronacharya became the general of the Kauravas. Dhrishtadyumna was the general on the Pandava side. Dronacharya killed Virata, Drupada and several other kings and soldiers on the Pandava side. Dhrishtadyumna also killed many Kaurava soldiers. On the fifteenth day of the fighting, a rumour gained currency that Ashvatthama, Dronacharaya’s son, had been killed. Dronacharya abandoned his weapons on hearing this bad news and Dhrishtadyumna faced not problems in killing him. Karna now became the Kaurava general and lasted for two and a half days before he was killed by Arjuna. Shalya was the last Kaurava general. He fought for only half a day and was killed by Yudhishthira.
Bhima and Duryodhana fought the last duel of the war with maces. Bhima broke Duryodhana’s thighs and killed him. Ashvatthama had been fuming ever since his father Dronacharya had been killed by unfair means. In the dead of the night, he entered the Pandava camp where he killed Dhristadyumna and the five sons of Droupadi. Droupadi was disconsolate and demanded revenge. Arjuna and Ashvatthama let loose divine weapons at each other. Since this might destroy the world, they were asked to withdraw these weapon. Arjuna could withdraw his weapon, but Ashvatthama could not. Ashvatthama’s weapon killed the baby that was in Uttara’s womb, but when the dead baby was born, Krishna brought it back to life. This baby was Parikshita.
Many kings and soldiers died in the course of the Kurukshetra war. The only ones left alive were Kritavarma, Kripacharya and Ashvatthama on the Kaurava side and Satyaki, Krishna and the five Pandavas on the Pandava side. After the war was over, Bhishma taught Yudhishthira the duties of a king. It was only after this that he died.
As a king, Yudhishthira performed many yajnas and gave a lot of alms to brahmanas. When Yudhishthira learnt that the Yadavas had been destroyed, he no longer wished to rule. He handed over the kingdom to Parikshita and the Pandavas left on a pilgrimage, in the course of which they died.
It was Krishna who had used the Pandavas as a tool to rid the world of evil kings and establish the good ones. Realizing that the Yadavas were also evil, Krishna also ensured that the Yadavas would be destroyed. He then gave up his life at the place of pilgrimage that is known as Prabhasa. After Krishna died, the city of Dvaraka was swallowed up by the sea.
This was the story of the eighth avatara of Vishnu.
Buddha and Kalki
The ninth avatara of Vishnu was Buddha and the tenth will be Kalki.
Many years ago, there was a war between the devas and the asuras in which the demons managed to defeat the gods. The gods went running to Vishnu for protection and Vishnu told them that Mayamoha would be born as Buddha, the son of Shuddhodana. Such were the illusions that Buddha created, that the asuras left the path indicated by the Vedas and became Buddhists. These dastardly creatures performed ceremonies that were a sure ticket to naraka. Towards the end of the Kali era, all people will be dastardly. They will oppose the Vedas, become robbers and will be concerned only with wealth. The disbelievers will then become kings and these kings will also be cannibals.
Much later, Kalki will be born on earth as the son of Vishnuyasha. He will take up arms to destroy these disbelievers. Kalki’s priest will be the sage Yajnavalkya. The norms of the four classes (varna) and the four stages of life (ashrama) will be stablished yet again. People will honour the sacred texts and become righteous. It will then be time for the dawn of a new satya yuga, a fresh period of righteousness.
In every cycle (kalpa) and in every era (manvantara Vishnu is thus born in various forms. It is sacred duty to listen to the stories of then ten avataras. The listener atttains his desires and goes to heaven.
Creation
Agni next told Vashishtha the history of creation.
Vishnu is the Lord of creation, preservation and destruction. Before creation, it was only the brahman that was everywhere. There was no day, night or sky.
First Vishnu created the waters. And in the waters he sowed the seeds if brahmanda, the great egg. From this seed there developed a golden egg which began to float on the waters. From the egg Brahma created himself. Since he created himself (svayam sambhuta). Brahma is also known as Svayambhu. Having created himself, Brahma stayed inside the egg for an entire year. And at the end of the year, he split the egg into two. One part of the egg formed the heaven, the other the earth. And in between the two parts of the egg, Brahma created the sky.
Brahma next established the earth on the waters and made the ten directions. He created time, lightning, thunder, clouds, rainbows, words and anger. To ensure that yajnas could be performed, texts of the Rig Veda, the Yajur Veda and the Sama Veda emerged from his body. Holy people use the Vedas to perform ceremonies meant for the gods.
From the powers of his mind, Brahma created seven sons. Their names were Marichi, Atri, Angira, Pulastya, Pulaha, Kratu and Vashishtha.
Prithu is recognized as the first king. Prithu was descended from Dhruva. And Prithu’s father Vena was also a king. But Vena was an evil king; he was simply not interested in protecting his subjects. The sages therefore killed Vena with a straw. And after Vena had died, they began to knead the dead body’s right hand and it was thus that Prithu emerged. He wore armour and carried bow and arrows when he was born. He ruled well, as per the dictates of dharma. He looked upon all his subjects as his own sons. From Prithu the earth came to be known as prithivi.
How to Pray, How to Build Temples and Idols
The Agni purana next has several chapters on how to pray and on how to build temples and idols. The techniques of praying to Vishnu, Shiva, Surya and the other gods and goddesses are decribed, including the special mantras (incantations) that must be used so as to please specific gods and goddesses. Prior to prayers one must bathe and there are prescribed forms for such bathing as well.
A person who builds temples is blessed. Even if one merely thinks of building temples, the sins of a hundred lives are forgiven. The ancestors of a builder of temples are rescued from hell. A builder of a single temple goes to heaven (svarga). A builder of two temples goes to brahmaloka, a builder of five to shivaloka, a builder of eight to vishuloka and a builder of sixteen temples is freed from the shackles of being born again and again. What is the point of earning money if one does not build temples? Money is also meant to be donated as alms to brahmanas, but the punya or merit earned from building a temple is greater than the punya earned from donating alms. The merit earned by a builder of temples is greatest for a golden temple, lesser for a stone temple, still lesser for a wooden temple and least for an earthen temple.
More punya is acquired from building an idol than from a temple, Idols of gods and goddesses should always be set up so that they face the city; they should not face away from the city. The east is best for Indra’s idol , the south for Chandi’s, the centre for Brahma’s, Vishnu’s idol can be set up anywhere at all.
Different idols of Vishnu must have different forms. Consider, for example, idols or images of the ten incarnations of Vishnu. The matsya (fish) avatara must naturally look like a fish and the kurma (turtle) avatara must look like a turtle. But the varaha (boar) avatara will have four arms like a man and will hold a gada (mace), a padma (lotus flower), a shankha (conch shell) and a chakra (bladed discus) in these four arms. The narasimha avatara should have two arms holding a chakra and a gada and should wear a a garland. The vamana (dwarf) avatara should hold an umbrella and a stick in his two hands. Parashurama will have four hands with a bow, arrows, a sword and an axe in these hands. Rama’s image can have either two arms or four. If there are four arms, the four hands will hold a bow, arrows, a conch shell and a chakra. Balarama’s image may also have either four arms or two. If there are two arms, the hands will hold a plough and a mace. If there are four arms, the hands will hold a plough, a conch shell, a club and a chakra. Buddha’s image should have a calm appearance. It should be seated one lotus. The ears should be elongated. Kalki’s image is that of a brahmana, seated on a horse and holding a bow and arrows, a conch shell, a sword and a chakra.
Krishna’s image may be either two-armed or four-armed. Three of the four arms will hold a gada, a chakra and a shankha. The fourth palm will be opened out in the act of granting a boon. On either side of Krishna’s image, there will be images of Brahma and Shiva. Brahma has four faces and four arms and the image should have a pronounced stomach, a beard and matted hair. Brahma rides a swam. On either side of Brahma’s image, there will be images of Sarasvati and Savitri.
Visnu’s image has eight arms. Seven of the arms hold a sword, a mace, arrows, a bow, a shield, a chakra and a conch shell. The eighth palm is spread out as if Vishnu is granting a boon. Vishnu should be shown riding on Garuda. Garuda will also have eight arms. To the right of Vishnu’s image, there should be images of Lakshmi and Sarasvati, Lakshmi holding a lotus and Sarasvati holding a veena ( a musical instrument). There has also got to be an image of Vishnu exhibiting his universal form (vishvarupa). The Vishvarupa image has four heads and twenty arms.
Chandi’s image has twenty arms. The ten arms on the right hold a spear, a sword, a shakti (a small spear), a chakra, a pasha (noose), a shield, a drum and any two other weapons. The tenth arm on the right should be in the act of granting a boon. The ten arms on the left hold snakes, a rod, an axe, an amkusha (used for driving elephants), a bow, a bell, a flag, a mace, a mirror and a club. In front of Chandi’s image there will be the image of a buffalo with its head cut off. The image of an asura will be shown emerging from the body of the buffalo. The demon’s hair, eyes and garland will be red in colour. It will be shown to be vomiting blood and it will hold weapons in its hand. The demon’s neck will be bound up in a noose and Chandi’s lion will be attacking it. Chandi’s right leg will be on the lion and her left leg will be on the demon’s back. Images of Chandi may sometimes also have ten, sixteen or eighteen arms.
Shiva’s image (linga) may be made out of earth, wood, iron, jewels, gold, silver, copper, bronze or mercury.
Places of Pilgrimage
A visit to a place of pilgrimage (tirtha) brings the same punya that is obtained from performing a yajna. It is because people had not gone on pilgrimages or donated gold and cows in their earlier lives that they were born poor in their next lives.
The best place of pilgrimage is Pushkara. Brahma, other gods and sages who wish to go to heaven live there. The best time to go to Pushkara is in the month of Kartika. In Pushkara itself there are two other places of pilgrimage known as Jambumarga and Tandulikashrama.
It is difficult to go to Pushkara. But there are several other tirthas as well. One such is Kurukshetra, where Vishnu and the other gods keep on coming. The river Sarasvati flows near Kurukshetra. If one bathes in the Sarasvati, one attains brahmaloka.
Any region through which the river Ganga flows also becomes a tirtha. Even if one sees the Ganga, the punya of performing yajnas is attained. A person who bears earth from the bed of the Ganga on his head is freed of all sins.
Prayaga is another famous place of pilgrimage. Brahma, Vishnu, Indra and the other gods, gandharvas, apasaras and the sages are always there in Prayaga. This is because the two holy rivers, Ganga and Yamuna, come together in Prayaga. There are many tirthas inside Prayaga itself. The sages have said that, in the month of Magha, if one bathes for three days in Prayaga, that is better than donating crores and crores of cows. If one donates alms in Prayaga, one goes to svaraga and is born as a king in one’s next life. If one dies in Prayaga, one goes straight to vishnuloka.
Shiva himself had told Parvati that Varanasi was a very holy tirtha and that Shiva never left the city. Varanasi is so named because it is located at the junction of two rivers, Varana and Asi. Varana is also known as Kashi.
The river Narmada is also sacred.
There may be several holy tirthas, but Gaya is the holiest of them all. A demon named Gayasura once started to perform tapasya and such were the powers of his tapasya that the gods began to suffer. They went to Vishnu and asked him to save them. Vishnu agreed and appeared before Gayasura. "Accept a boon," said Vishnu.
"Grant me the boon that I may become the most sacred of all tirthas," replied the daitya.
The boon was granted and Gayasura disappeared. The gods returned to svarga, but felt that the earth seemed to be deserted now that Gayasura had disappeared. Vishnu then instructed Brahma and the other gods to perform a sacrifice. He also asked them to go to Gayasura and ask for his body so that the sacrifice might be performed on it. Gayasura readily agreed, and as soon as he agreed, his head fell off from the body. Brahma then proceeded to perform the sacrifice on Gayasura’s headless body. But as soon as the sacrifice started, the body began to shake. This meant that the sacrifice could not be properly performed and a solution had to be found. The solution was the gods should all enter a stone which would be placed on Gayasura’s body so that the body would not shake. The sacrifice could then be performed. Vishnu himself also entered the stone. It is because the gods and Vishnu are always there in Gaya that Gaya is sacred.
In fact, there is a story behind this stone as well.
The sage Marichi was Brahma’s son and had married Dharmavrata. One day, Marichi went to the forest to collect wood and flowers and returned extemely tired. He called Dharmavrata and said, "I am very tired. Today you must wash my feet for me."
Dharmavrata began to wash Marichi’s feet when Brahma suddenly arrived. Dharmavrata did not know what to do. Should she finish washing her husband’s feet? Or should she first attend to Brahma, since Brahma was Marichi’s father? She decided to attend to Brahma first. At this, Marichi became very angry and cursed Dharmavrata that she would turn into a stone. Dharmavrata was greatly distressed at being cursed for what she though had not been a fault at all. So she performed tapasya for many years. When Vishnu and the other gods were pleased at Dharmavrata’s meditation, they appeared and offered to grant her a boon.
Dharmavrata wished that the curse imposed on her by Marichi might be waived. The gods explained that this was impossible, since Marichi was a very powerful sage. What they would however, do was to make Dharmavrata a very holy stone desired even by the gods. The god promised to be always inside this stone. It was this stone that was placed on Gayasura’s body.
Once the sacrifice was over, Gayasura himself desired a boon from the gods and the gods granted him that Gaya would become the most sacred of all tirthas. It was in Gaya that the Pandavas had prayed to Vishnu.
Geography
The world is divided into seven regions (dvipas). Their names are Jambu, Plaksha, Shalmali, Kusha, Krouncha, Shaka and Pushkara. The seven dvipas are surrounded by seven oceans and the names of these oceans and the names of these oceans are Lavana, Ikshu, Sura, Sarpih, Dadhi, Dugdha and Jala.
Right in the centre of Jambudvipa is Mount Meru. Mountains named Himavana, Hemakuta and Nishada are to the south of Meru and mountains named Nila, Shveta and Shringi are to the north of Meru. Jambudvipa is known by that name as there are a large number of jambu (jamun) trees in this area. On the top of Mount Meru is Brahma’s famous city.
Under the earth is the underworld. This too, consists of seven regions and their names are Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala. The daityas and the danavas live in the underworld. Vishnu is also there in the underworld, in his form of the great snake Shesha. The snake Shesha holds up the earth on its hood.
That part of the sky which is lit up by sun-rays is known as Nabha. Above the earth is the sun, above the sun the moon, above the moon the stars, above the stars Mercury, above Mercury Venus, above Venus Jupiter and above Jupiter the constellation of the great Bear (Saptarshimandala). Beyond this constellation is the world of Dhruva.
Astrology
The Agni Purana next gives a lot of information on astrogy. It states when marriages should take place and when they should not. For example, marriages are never to be held in the months of Chaitra and Pousha or under the signs of Libra or Gemini. If one is going on a trip, then Friday is the best day to start on. Medicine should not be taken if one of the nakshatras (stars Pushya, Hasta, Jyeshtha, Shravana or Ashvini is not in the sky. If one wishes to have a bath after recovering from an illness, then Saturday is the best day for such a bath.
The first time a child’s head is shaved should never be on a Tuesday or a Saturday. Ears should be pierced on Wednesday or Thursday. New Clothes should not first be worn on Wednesday, Thursday or Friday. A new house should not entered into in the months of Chaitra, Jyeshtha, Bhadra, Ashvina, Pousha or Magha. It is best to reap grain on a Wednesday.
Manvantaras
Each manvantara (era) is ruled over by a Manu.
The first Manu was Svayambhuva. Shatakratu held the title of Indra during this manvantara.
The second Manu was Svarochisha. Vipashchita held the title of Indra during this manvatara.
The third Manu was Uttama and Sushanti was Indra then.
The fourth Manu was Tapasa and Shikhi held the title of Indra then.
The fifth Manu was Raivata and Vitatha was Indra then.
The title of Indra was held by Manojava during the sixth manvantara, the Manu being Chakhusha.
Next came Shraddhadeva, the seventh Manu, Purandara being the Indra.
Th eighth Manu’s name is Savarni and the eighth Indra’s Vali. The eighth manvantara has not yet come.
The ninth Manu will be Dakshasavarni and the ninth Indra will be Adbhuta.
During the tenth manvantara, the Manu will be Brahmasavarni and the title of Indra will beheld by Shanti.
During the rule of the eleventh Manu Dharmasavarni, the Indra will be Gana.
The twelfth Manu will be Rudrasavarni and the twelfth Indra will be Ritadhama.
Rouchya will be the thirteenth Manu and Divaspati will be the thirteenth Indra.
The fourteenth Manu will be Bhoutya and the title of Indra will then be held by Shuchi,.
Durng each of Brahma’s days, ther are fourteen such manvantaras. After that comes Brahma’s night, when all these living beings are destroyed.
Varnashrama Dharma
All the Manus practised the precepts of dharma (righteousness). This meant non-violence, truthfulness, piety, going on pilgrimages, donating alms, serving devas and brahmanas, tolerance of all religions and the following of the sacred texts. It also meant the practice of the system of the four classes (varna) and the four stages in life (ashrama).
The four varnas are brahmanas, kshatriyas, vaishyas and shudras. Performing sacrifices, donating alms and studying the Vedas are duties that brahmans, kshatriyas and vaishyas must perform. In addition, the kshatriyas must protect the good and punish the evil. The vaishyas must take care of trade, agriculture and animal husbandry. The dutites of shudras are to serve the brahmanas and artisanship. When brahmanas take up the upavita, the sacred thread that is the mark of the first three classes, it is like a second birth for them. So brahmanas are known as dvijas (born twice).
An anuloma marriage is a marriage where the husband is from a higher class than the wife. The offspring of such a marriage belong to the mother’s class. A pratiloma marriage is a marriage where the wife is from a higher class than the husband. Chandalas were born this way from brahmana women, Sutas from kshatriya women, Devalas from vaishya women, Pukkashas from kshatriya women and Magadhas from vaishya women. Chandalas are executioners, Sutas charioteers, Devalas guards, Pukkashas hunters and Magadhas bards. Chandalas should live outside the villages and should not touch those belonging to any other class.
The best name for a brahmana is that which ends in Sharma. Similarly, the best name for a kshatriya ends in Varma, for a vaishya in Gupta and for a shudra in Dasa. The sacred thread ceremony is to be held at the age of eight years for brahmanas, eleven years for kshatriyas and twelve years for vaishyas. No sacred thread ceremony should be held
beyond sixteen years of age.
The first stage in life is that of brahmacharya (studenthood). A student should never eat honey or meat and should never indulge in singing or dancing. He should completely give up violence and speaking to women. His duties are to discuss the shastras (holy texts) and associate with leanred men. Apart from that, he will meditate in solitude on the true nature of the brahman.
The next stage of life is that of garhasthya (householder stage). A brahmana may have four wives, a kshatriya three, a vaishya two and a shudra one. The husband and the wife should be from the same varna. Marriage across varnas is to be avoided. A woman can marry again provided that her husband has disappeared, is dead, has become a hermit or is such a sinner that he is expelled from his own varna. If her husband dies, a widow is permitted to marry her late husband’s late younger brother.
A householder should get up at dawn and pray to the gods. He should always bathe in the morning. He should not talk impolitely. He should not bite his nails. He should not laugh at those who are inferior. And he should never reside in a place where there is no king, no doctor or no river. He must not insult his elders. He should never criticise the Vedas, the shastras, the devas, the sages and the king. And he must never travel without a light at night.
The third ashrama is vanaprastha (forest-dwelling stage). Such a person should always sleep on the ground and wear skins as clothes. He should wear his hair matted and give up the company of other people. He has to serve gods and guests and live on fruit and roots.
In the final stage of life (sannyasa) a person becomes a hermit. In this ashrama, a person attains true knowledge and is completely freed. But he should becomea hemit only when he is convinced that he has completely lost all interest in material pursuits. Such a person is not affected by birth or death. He realizes that the physical body is transient, that it is of no concern at all. It is the knowledge of the atman (soul) that is the best form of knowledge. When one gains this knowledge, one realizes the identification of the atman with the brahman, one understands that the brahman is everywhere.
Sins and Their Atonement
If one commits a sin, one has to atone for it. This is known as prayashchitta. If one does not atone for the sins that one has committed, it is the king’s duty to punish the sinner.
If one drinks from a well where the dead body of animal has been floating, one has to fast for three days. The worst possible sins are the killing of a brahmana, the drinking of wine and theft. Others sins are criticising the Vedas, the bearing of false witness, killing a friend, killing a cow, forsaking one’s parents or sons, the selling of ponds, murder, lying, killing animals and the cutting down of green trees for fodder.
A killer of a brahmana has to build a hut in the forest and live there for twelve years. He has to beg for a living and give up all that he possess to another brahmana. A killer of cows has to live on just coarse for one month. He has to live with cattle and follow them around during the day. All his possessions have to be given up to brahmana and he has to bathe in cow’s urine for two months.
If a brahmana steals gold, he should go and report his crime to the king. The king will then hit him with a club and this will be the brahmana’s prayashchitta.
The sin of killing a kshatriya is one-fourth the sin of killing of brahmana. If one kills a vaishya, the sin is one-eighth the sin of killing a brahmana. And if one kills a shudra, the sin is one-sixteenth of the sin of killing a brahmana. Killing a cat, a mongoose, a frog, a dog, a lizard or a crow is as sinful as killing a shudra.
Vratas
Depending on the tithi (lunar day), the day of the week, the nakshatras (stars), the month, the season and the position of the sun, certain specific religious rites and ceremonies have to be performed. These are known as vratas.
The first day of the lunar fortnight is known as paratipada. The day of pratipada in the months of Kartika, Ashvina and Chaitra are Brahma’s tithis. It is then that the worship of Brahma must be done.
On the second day of the lunar fortnight (dvitiya), one should eat only flowers and pray to the two Ashvinis. This makes the supplicant handsome and lucky. Shuklapaksha is that lunar fortnight in which the moon waxes and krishnapaksha is thatlunar fortnight in which the moon wanes. Shuklapaksha dvitiya in the month of Kartika is earmarked for the worship of Yama. If one performs this vrata, one does not have to go to naraka (hell). This is also the day for praying to Balarama and Krishna.
It was on the third day of the lunar fortnight (tiritiya), in shuklapaksha and in the month of Chaitra, that Shiva married Parvti or Gouri. Rites performed on this day are thus known as gourivrata. Shiva and Parvati have to be given offerings of fruit. The eight names of Parvati have to be recited. These are Lalita, Vijaya, Bhadra, Bhavani, Kumuda, Shiva, Vasudevi and Gouri.
Chaturthi vrata is performed on the fourth day of the lunar fortnight, in shuklapaksha and in the month of Magha. This is the day for worshipping the common gods (gana devata). The offerings on this occasion are to be wine and fragrant perfumes.
On the fifth day of the lunar fortnight, one performs panchami vrata. This grants good health and takes care of bad omens. Particularly auspicious for panchami vrata are the shukapakshas in the months of Shravana, Bhadra, Ashvina and Kartika.
On the sixth day of the lunar fortnight one performs shashthi vrata. One has to live only on fruit and if one performs this vrata, the fruits of any action that one performs live forever. Shashthi vrata should be observed especially in the months of Kartika and Bhadra.
Surya is to be worshipped on the seventh (saptami) day of the lunar fortnight. If saptami vrata is observed in shuklapaksha, all sorrow disappears. Sins are atoned for and all one’s desires are attained. Women who have no children can have sons if they observe these rites.
The eighth day of the lunar fortnight (ashtami) is very significiant. Krishna was born on this tithi in the month of Bhadra when the nakshatra Rohini was in the sky. Ashtami is therefore auspicious in the month of Bhadra. If one fasts on that day and prays to Krishna, the sins of one’s earlier seven lives are atoned for. But this vrata is to be observed in krishnapaksha and not in shuklapaksha, since Krishna was born in krishnapaksha. Together with Krishna, Rohini and the moon, Devaki, Vasudeva, Yashoda, Nanda and Balarama are also to be worshipped on the occasion. Since Krishna took birth (janma) on this ashtami tithi, this particular day is known as janmashtami.
The eighth day of the lunar fortnight can be important even if it is not the month of Bhadra. For example, the eighth day of the lunar fortnight might be a Wednesday (budha vara) in both suklapaksha and krishnapaksha. Irrespective of the month, such an ashtami is important and is known as budhashtami. On that day one has to live only on molasses and rice and perform the vrata.
There used to be a brahmana named Dhira whose wife was named Rambha. Dhira’s son was Koushika, his daughter was Vijaya and Dhira’s bull was named Dhanada. Koushika would go with the other cowherds to graze the bull. Once when Koushika was having a bath in the river Bhagirathi and the bull was grazing, some thieves came and stole the bull. Koushika and his sister Vijaya looked everywhere for it, but could not find it. In searching for the bull, they came to lake where some women were bathing in the course of performing a vrata. Brother and sister were tired and hungry and they craved for some food. The women agreed to give them food, but only after Koushika and Vijaya had also performed the budhashtami vrata. And as soon as Koushika performed the ritual, the bull was miraculously returned to him. Such were the powers of the vrata that Koushika could get his sister Vijaya married off to Yama and himself became the king of Ayodhya. After their parents Dhira and Rambha had died. Vijaya discovered that her father and mother were in naraka. When she asked Yama as to how her parents might be delivered from naraka, Yama told her that Koushika and Vijaya should perform budhashtami vrata again. And immediately after they did so, the parents attained svarga.
The ninth day of the lunar fortnight is navami and navami in shuklapaksha, especially in the month of Ashvina, is earmarked for the worship of Gouri. An animal has to be sacrificed and offered to the goddess on this occasion.
The brahmanas become all powerful if they observe dashmai vrata on the tenth day of the lunar fortnight and donate ten cows. The eleventh day of the lunar fortnight (ekasdashi) is for fasting. It is also the tithi for praying to Vishnu. The observance of ekadasi vrata grants sons and wealth and stones for one’s sins.
The twelfth day of the lunar fortnight is dvadashi. Any dvadashi in shuklapaksha is auspicious for worshipping Vishnu. Dvadashi in the month of Bhadra is for praying to cows and calves and in the month of Chaitra it is for praying to the god of love (Madana). If one observes dvadashi for an entire year, one never has to go to naraka. An especially good conjunction is dvadashi in shuklapaksha in the month of Bhadra when the nakshatra Shravana is in the sky. If one fasts and observes a brata then, one earns greater punya than from bathing in the confluence of sacred rivers. If Budha (Mercy) is also in the sky, the punya is multiplied severalfold.
Trayodashi vrata is on the thirteenth day of the lunar fortnight and this ritual was first perfromed by the god of love when he wanted to please Shiva. This is the tithi on which Shiva is worshipped. In the month of Ashvina, Indra is also revered on this tithi. And in the month of Chaitra, the god of love is worshipped in shuklapaksha on the same tithi.
The fourteen day of the lunar fortnight (chaturdashi) is also earmarked for Shiva, particularly in the month of Kartika. One fasts and donates to brahmanas and thereby attains svarga. The chaturdashi in krishnapaksha that comes between the months of Magha and Falguna is known as Shivaratri. Then one has to fast and stay awake the whole night. Earlier, there used to be an evil hunter named Sunarasena. But because he performed a vrata on Shivarati, all his sins were forgiven.
Narakas (Hells)
If one worships Vishnu with flowers, one never goes to hell.
There are several such hells. Although people do not wish to die, they are bound to die once their predestined time span on earth has been exhausted. One then has to pay for whatever sins one might have committed. The sinners suffer and those who have performed good deeds are naturally rewarded. There are in fact two gates that lead into Yama’s abode. The good are brought by yamadutas (Yama’s servants) through the western gate and are then taken to svarga. Yama’s servants bring the evil to him through the southern gate and Yama then despatches them to the various hells.
If one kills a cow, one has to spend one lakh years in a naraka known as Mahavicha. If one kills a brahmana or steals land, there is a burning naraka named Amakumbha that one goes to. There one suffers till the day when the world is destroyed. A killer of women, children or old men stays in Rourava naraka for the span of fourteen manvantaras. An arsonist is sent to Maharourava and burnt there for an entire kalpa. A thief goes to Tamisra, where he is continuously pierced with spears by Yama’ servants for several kalpas. After that, a thief is taken to Mahatamisra to be bitten by snakes and insects.
If you kill your father or mother, you will be sent to the hell Asipatravana. There you will be continuously sliced into pieces with swords. If you burn someone to death, you will go to Karambhavaluka where you wll be placed on burning sands.
A person who eats sweets alone goes to Kakaola and is fed only worms. A person who does not perform yajnas goes to Kuttala and is fed blood. An oppressor is sent to Tailapaka and is crushed like an oilseed there. A liar is sent to the naraka named Mahapata. There are several other narakas for those who encourage inter-class marriages, those who kill animals, those who cut trees, those who eat too much meat, those who criticise the Vedas, those who bear false witness and those who criticise their teachers.
Giving alms
Giving alms is extremely important as a means for achieving punya. Alms always have to be donated when one goes to visit a temple or a place of pilgrimage. The giver must always face the east and the receiver must always face the north when alms are being given. Such donations have to be made after one has had a bath.
The best objects for donations are gold, horses, oilseeds, snakes, maids, chariots, trees, houses, daughters, and cows. If one promises to give something but later goes back on one’s promise, one is sure to be destroyed. It should be remembered that the entire object of donating alms is lost if one expects gratitude or friendship in return. It is better to give something to a brother than to a daughter, it is better to give to a father than to a mother.
The entire concept of donating alms is different in the four different eras. In satya yuga, the giver went out, in search of a recipient to whom he could give something. In treta yuga, the recipient had to come to the givers house before he would be given anything. In dvapara yuga, the giver never gave anything without being asked for it by the recipient. And in kali yuga, the giver gives only to those who are servile to him.
Gayatri Mantra
Gayatri mantra is a very powerful incantation.
The human body has many veins. Out of these, ten veins are important and their names are Ida, Pingala, Sushumna, Gandhari, Hastijihva, Pritha, Yasha, Alambusha, Huhu and Shankhini. These veins bear the breath of life. The breath of life is called prana vayu. Apart from prana vayu, nine other major breaths course through the human body. Their names are Apana, Samana, Udana, Vyana, Naga, Kurma, Krikara, Devadatta and Dhananjaya.
Gayatri is a goddess worshipped even by Vishnu and Shiva. This goddess is there everywhere, even in every individual’s heart in the form of a swan. Gayatri mantra is an incantation to the goddess. If one chants the mantra seven times, one’sins are forgiven. Chanting it ten times means that one attains svarga. To attain worlds (lokas) which are even more desirable than svarga, one has to chant gayatri mantra twenty times. If one chants the mantra a hundred and eight times, one does not have to be born again. The severest of sins, like killing cows, brahmanas or parents, are forgiven if one chants the mantra a thousand times. Gayatri mantra has always to be preceded by the chanting of the sacred word Om.
The King
The king’s duties are many. He has to punish his enemies, ensure the prosperity of his subjects and arrange tha this kingdom is ruled well. He has to protect the sages who perform tapasya inside the boundaries of his kingdom.
A king should appoint a wise brahamana as his priest. His ministers
should also be wise and his queen should be a woman who follows the path of dharma. When a king dies, time must not be wasted. The priest must immediately find an auspicious occasion so that a new king can be anointed and crowned. A kingdom can never be without a king.
Before the coronation, a prospective king has to purify himself by rubbing his body with mud. Mud from a mountain peak is used for the ears, from a Krishna temple for the face, from an Indra temple for the back, from a palace for the chest, mud raised by an elephant’s tusks for the right hand, mud raised by a bull’s horns for the left hand, mud from a pond for the back, from a river for the sides, from a yajna for the thighs and from a cowshed for the feet. After the king has thus rubbed himself with different forms of mud and purified himself, he is ready to be anointed. Four types of ministers will anoint him. Brahmana ministers with golden vessels full of clarified butter will stand on the eastern side. Kshatriya ministers with silver vessels full of sweet and thickened milk will stand on the southern side. Vaishya ministers with copper vessels full of curds will stand on the western side. And shudra ministers with earthen vessels full of water will stand on the northern side. The priests will then use material from all four directions to anoint the king. Water from all the places of pilgrimage will be poured on the king’s head and throat. There must be songs and musical instruments must be played.
The king will next pray to Brahma, Vishnu, Indra and the other gods. He will look at a mirror, some clarified butter and the various signs of good omen that have been placed all around. The king will then be crowned and introduced to his ministers, advisers and guards. The priest will be given cows, goats, buffaloes and houses by the king. He will also bow before the brahmanas. After all these ceremonies have been completed, he truly becomes the king. He circles the fire, touches his guru’s feet and with all his soldiers, goes out on a procession through the streets so that his subjects can see him. At that time, the king must be seated either on an elephant or a horse. After the procession is over, the king may return to his palace.
The king has to appoint many officials. The general has got to be a brahmana or kshatriya. The messengers must be strong and courteous. The charioteer must know about horses and elephants, the teasurer must be familiar with different jewels. There has to be a doctor, a keeper of elephants, a keeper of horses, a captain for the palace and another capatain for looking after the women of the royal household. Each person must be appointed to the job which suits his expertise and temperament best.
Anyone thus appointed by a king has to stick to certain rules. He must always obey the king’s orders and must never do anything that is contrary to the king’s commands. In public he must always say pleasant things to the king. If there are any unpleasant utterances to be made, they have to be made in a private audience with the king. Those who serve the king must not be thieves, nor must they ever insult the king. They will not dress like the king, nor will they become too intimate with the king. They must not divulge royal secrets.
For a fort, the king should choose a place that cannot readily be attacked by enemies. The king must ensure that the gods are worshipped, the subjects are protected and the evil are punished. He should never steal from the temples, instead he should build temples and set up idols of the gods there. The brahmanas must also be protects and the king has to make sure that no brahmanas are killed in his kingdom. For a queen, he has to choose a woman who subscribes to these beliefs.
The king will appoint an official to look after every ten villages and another official to look after every hundred villages. Spies must be appointed to find out all that is going on in the kingdom. The king is entitiled to one-sixth of all the punya that accrues in his kingdom through his subjects. But he is also credited with one-sixth of all the sins that are committed in his kingdom. The taxes will be levied as per the dictates of the sacred texts. From whatever is received as taxes, half will go into the royal teasury and the remainng half will be distributed amongst the brahmanas. If there is a liar, the king will impose a penalty on him to the extent of one-eight of the liar’s total wealth. If the owner of any property is is not known, the king will keep the property in safe custody for a period of three years. Once the owner is identified within a period of three years, he can claim the property. But beyond three years, the king becomes entitled to the property.
The property rights of any minor orphan are to be protected by the king. If there is a theft in the kingdom, the king must immediately replace what bas been stolen with wealth taken from his own royal treasury. If the thief is caught and the stolen goods recovered, they are used to replenish the treasury. One-twentieth of profits made from trade are to be paid to the king as taxes. One-fifth or one-sixth of foodgrains are to be paid as taxes. One day every month, craftsmen will work free of charge for the king. They will only be given food from the royal kitchen.
The king has to pay proper attention to the princes. They have to be taught four types of shastras. The first is dharma shastra, which teaches what is right and what is wrong. The second is artha shastra, economics. The third is dhanurveda, the art of fighting. And the last subject that has to be taught to princes is shilpa, arts and crafts. The king has to assign bodyguards to take care of the princes. He must ensure that the princes associate with honourable and learned people and not with undesirable characters. In instances where the princes do not grow up properly despite the king’s best efforts, the king is free to keep them imprisoned. But they should be comfortable in the prison and should not be made to suffer there.
The king should give up hunting, drinking and the playing of dice. He must not unnecessarily waste time in travelling around. He must first win over his servants through his behaviour and then do the same for his subjects. It is only after this has been achieved that he attains a position to conquer his enemies through the use of arms. Anyone who brings harm to the kingdom must immediately be killed. If the king delays in doing what which has to be done, the purpose of the action is completely lost. Nor must the king inform others in advance about what is going to be done. No one must get to know about king’s intended actions. Once the actions performed are information enough for everyone to see. This does not mean that the king will not consult his ministers. Of course he will, that is why they are ministers. Before sleeping or eating, the king must check whether the bed or the food is safe.
There were seven techniques that kings were suppsed to use in ruling their kingdoms. These were known as sama, dana, danda, bedha, maya, upeksha and indrajala. Of these, the first four are the most famous. Sama means the art of gentle persuasion. Dana means the usage of donations or money to achieve one’s purpose. Danda is punishment. And bheda is the art of aggravating dissension amongst parties opposed to each other. Maya means to use illusions or deceit and upeksha is to deliberately ignore people so as to achieve one’s purpose. Indrajala literally means jugglery. In this context, it would mean to perform a balancing act amongst opposing pulls and opposing parties.
What sort of punishment the king should mete out is also laid down. If anyone lies and says that his possessions have been stolen, he is to be fined an amount equal in value to that of the possessions which have supposedly been stolen. A brahmana who bears false witness is to be banished from the kingdom. A person who kills cows, elephants, horses or camels will have a leg or a hand cut off. A theif who steals gold or silver or an abductor of women will be executed, Execution is also prescribed in cases of arson and poisoning. A wife who does not obey her husband shall be torn to death by dogs. A woman who does not obey her husband or brahmanas may also have her nose, ears or arms chopped off. She will then be set astride a cow and banished from the kingdom.
Dreams
Some dreams are bad omens. In fact, they nightmares. Examples are: dreams about grass or trees growing on one’s body, dreams in which the dreamer is shaven-headed or is wearing shabby clothes or dreams in which one is falling from above. It is also bad to dream of marriages, singing, the killing of snakes and the killing of chandalas or animals. If you dream that you are drinking oil or eating bird meat, that is also a bad omen. Other examples are: where the dreamer dreams that he is playing with monkeys or chandalas, when he dreams that devas, brahmanas, the king or the guru is angry or when he dreams that his house had collapsed.
Remedies have to be found if one dreams such evil dreams. Brahmanas have to be worhsipped, a yajna has to be performed and the dreamer has to pray to Vishnu, Shiva, Brahma, Ganesha or Surya. Dreams dreamt in the first quarter of one’s sleep normally come true over the next one year. Dreams from the second quarter come true over the next six months and dreams from the third quarter over the next three months. Dreams from the quarter come true over the next fortnight and dreams dreamt right at dawn come true within the next ten days. If one first dreams a good dream and then an evil one, it is the evil dream that will come true. Therefore, if one dreams a good dream, one should not sleep anymore. One should immediately arise.
There are many dreams that are good dreams. For example, dreams that involve mountains, palaces or snakes. Or the dreamer might dream that he is riding on a horse or a bull. It is also good to dream of white flowers in the sky or to see trees in a dream. Especially good dreams are those of the dreamer’s possessing many arms or many heads or of grass and bushes sprouting from his navel. What if you dream of wearing white garlands or clothes? That too is good. If you dream of eclipses of the sun, the moon or the stars, by all means rejoice. And if in a dream you see that yu have caught hold of the enemy’s flag, that surely means that you will triumph ove the enemy. And if you actually dream of defeating the enemy, the interpretation is clear enough.
Strangely enough, a dream where the dreamer sees that he is eating rice pudding is a good dream. As is the case with dreams of drinking wine or blood. Or even of eating wet meat. A clear sky in a dream is good. Dreaming of milking a cow or a buffalo with one’s own mouth is also good. The dream continues to be a good one if one dreams of milking a lioness or a she-elephant thus. Other dreams which have good interpretations are, for example, dreams of the dreamer’s receiving blessings from devas or brahmanas or of being anointed with water.
The dreamer who dreams of his coronation is blessed. And he is doubly blessed if he dreams that his head has been cut off or that he has died or even that his house has been burnt down. The relatives of such a dreamer increase in number and he also prospers. It is good to dream of musical instruments being played. Or of riding a bull or climbing a tree. Wet clothes, trees laden with fruit and clear blue skies in dreams are especially good.
Omens and Signs
If one is about to go out of the house, one should take care of any omens that there might be. Such bad omens are cotton, dried grass, cowdung, coal, molasses, leather, hair, a lunatic, a chandala, a widow, a dead body, ashes, bones and a broken vessel. If one comes across these as one is about to leave, one should not start without pacifying the elements through prayers to Vishnu. The sound of musical instruments is not an auspicious sound at the beginning of a journey. If the means of transport by which one is travelling breaks down, that too, is a bad omen. If weapons break, perhaps you should postpone the journey. The same is the case if an umbrella held over one’s head happens to fall. If one hits one’s head against the lintel of the door as one is about too cross the threshold, prayers are again indicated. And never call back someone who has just left. That is a bad omen and bodes ill for the success of the journey.
There are good omens for a departure and if one sees these good omens, the journey is bound to be successful. Good omens are white flowers, full vessels, meat, distant noises, an old goat, a cow, a horse, an elephant, fire, gold, silver, a sword, an umbrella, fruit, clarified butter, curds, a conch shell, sugarcane, the sound of thunder, lightning and a dead body with no one crying over it.
Omens are important even if one is not going on a journey. A peacock crying on the left means that something is going to be stolen. If a donkey brays with a broken voice, that is a good omen and something good will happen. If a boar or a buffalo crosses over from the left to right, that is a good omen. But if they cross over from the right to the left, that is a bad omen. One’s desire will be attained if horses, tighers, lions, cats or donekys cross over from the right to the left. Jackals, moles, lizards, pigs and cuckoos are good omens on the left and monkeys are good omens on the right. If a jackal calls once, twice, thrice or four times, that is a good omen. It is a bad omen if a jackal calls five or six times. It is a very good omen if a jackal calls seven times.
If crows caw on the left of an army, the soldiers will not be able to win. If a crow can be seen near the door of a house, this means that there will soon be a guest. A crow looking at the sun with one signifies great danger. A crow covered with mud means the attainment of one’s desires. A dog barking inside the house leads to the death of the householders. A person whose left limbs are sniffed by a dog, will attain riches. If the right limbs are sniffed, there will be danger. A dog blocking one’s path signifies theft. A dog with a bone or a rope in its mouth means the loss of property. But it is a good omen to see a dog with meat in its mouth.
Cows mooing irregularly mean threats to the master of the house. If this happens at night, there will be a theft or death in the house. If this happens at night, there will be a theft or a death in the house. If the cows have horns that are wet or daubed with mud, that is a good sign for the householders. A cow that plays with cranes or doves is bound to die. A cow that licks its feet is also destined to die. If an elephant strikes its right foot with its left, that is a good sign. Prosperity comes if an elephant rubs its right tusk with its foot.
There is great danger if an umbrella falls just as one is about to leave on a trip. Journeys are to be avoided if the stars are not favourable.
Battle
Once a king decides to go out to battle, seven days are needed for preliminaries. On the first day, Vishnu, Shiva and Ganesha have to be worshipped. On the second day the dikpalas (guardians of all the directions) are worshipped, the Rudras on the third day, the planets and the stars on the fourth day and the two Ashvinis and the rivers on the fifth day. On the sixth day, the king has a ceremonial bath in honour of the victory that is to come. And on the seventh day, the king leaves to do battle.
Prior to the marching, the army must always assemble to the east of the capital city. The start of the march must be accompanied with the playing of musical instruments. Once the army has begun to march, it must never look back. After having travelled for a couple of miles, it must stop to rest and pray to the gods and the brahmanas.
The king must never directly fight. Because if the king is killed, the battle is lost. The king must be right behind his army, not too far away from it. An elephant will be guarded by four chariots, a chariot by four horses and a horse by four infantryment. The infantry will also be at the front of army, followed by archers and then by the horses. The chariots and the elphants come last of all. The cowards in the army must not be in the front, they must be at the back. The front is for the brave soldiers. To the extent possible, one should fight with the sun behind one’s army.
If a soldier dies in the course of battle, he goes straight to heaven. The blood of brave men wash away all sins. To be struck with a weapon is better than to perform many sacrifices. A person who flees from the field of battle performs a sin that is worse than that of killing a brahmana.
The fight should be between equals. Those who are running away should not killed. Nor should spectators and those who are unarmed be killed. An enemy captured in battle should not be kept imprisoned. He should be release and treated like a son.
Rama’s Precepts
Rama had once taught Lakshmana about the duties of a king. The Agni Purana now relates these precepts of Rama’s.
The duties of a king are fourfold. Firstly, he has to earn wealth. Secondly, he has to increase it. Thirdly, he has to protect it. And fourthly and finally, he has to donate it. The king must also be polite and politeness comes through the conquering of the senses. The king must be humble. The senses are like mad elephants. If the senses are pampered, like mad elephants, they trample politeness and humility underfoot.
The king must also be non-violent, truthful, clean and forgiving. He should take care to observe all the rituals. He should give food to those who are poor, he should protect those who seek royal protection. He should always use words that are pleasant to hear. The body is here today and gone tomorrow. Stupid is the king who deviates from the path of righteouness to give pleasure to a body that is transient. The curses of unhappy people are enough to bring down a king.
There is only one difference between gods and animals. Gods use pleasant words, while animals use rough words. The king must use pleasant words like a god. And he must use pleasant words not only for those who are his friends or are good, but also, for those who are his enemies or are evil. With obeisance the king pleases his guru, with good behaviour the righteous, with duties the gods, with love the servants and with alms those who are inferior.
The kingdom has seven components. These are the king, the ministers, the friends, the treasury, the army, the forts and the state itself. Of these, the most important is the state and it has to be preserved at all costs. The king must be extremely careful in the choice of the ministers and the royal priest. The king must not choose or consult ministers who are stupid.
The king’s signs are his golden rod or scepter and an umbrella that is held over his head. The umbrella should be made of the feathers of swans, peacocks or cranes, but the feathers of different types of birds should not be mixed in the same umbrella. The throne should be made of wood and should be embellished with gold. A bow can be made of iron, horn or wood. The best bow is one that extends over four armlengths. The king can spend upto one year’s tax revenue on armaments and flags.
Dhanurveda
The section on Dhanurveda is on arms and weapons.
There are five types of weapons that are used in war. The first category is that of yantramukta weapons, released from a machine (yantra). This machine may be a launcher or even a bow. The second category is that of panimukta weapons, weapons that are flung by the hand (pani). Examples are spears and stones. The third category is known as muktasandharita. These are weapons that can be flung and also withdrawn. The fourth category consists of weapons like swords that are never released from the hand during battle.
These are known as amukta weapons. And the last category of weapons consists of brute force and strength. This is of use in bouts of wrestling.
The best form of fighting is that with bows and arrows. Next comes fighting with spears, followed by fighting with swords. Wrestling is the worst form of fighting.
Before aiming, the bow (dhanusha) should be held with the arch pointing down towards the earth. The arrow (vana) should be placed against the bow with the head pointing down. The bow should now be raised and the lower end of the bow should be in line with the archer’s navel. The quiver should be at the back. Before releasing the arrow, the bow should be held firm with the left hand and the arrow with the fingers of the right hand. The string of the bow should be pulled back such that the tassel of the arrow is between the archer’s ear and right eye. The body should not be bent when one is releasing an arrow. Nor should one get excited. The archer has to be still as a pillar. The target has to be in line with the left fist and the archer’s posture has to be like that of a triangle. It is best to pull back the string of the bow upto the right ear.
A noose (pasha) is ten arms in length, with both ends of the weapon being circular. The main body of the weapon is made of rope. There are eleven different ways in which a noose may be held. A noose must always be flung with the right hand.
A sword (asi) must hang to the left of the waist. When a sword is to be taken out, the scabbard should be grasped in the left hand and the sword should be taken out with the right hand. There are thirty-two different ways in which a sword and a shield may be held.
Property
What happens to a person’s debts when he dies? If he does not have any sons, the person who inherits the property also inherits the debts and has to pay them off. If there is a son, the son pays the debts off. But a woman is not be held responsible for debts contracted by her husband or her son. Nor is a man responsible for debts contracted by his wife or son. Exceptions are instances where a husband and a wife contract a debt jointly.
If there are no witnesses to a contracted debt but the king feels that the debt was indeed contracted, the king must arrange for the debt to be repaid within a period of sixty-four days. In cases of a dispute, the person who brings a false suit will be punished by the king. And a false witness will be given twice the punishment that is meted out to the one who brings a false suit. A brahmana who bears false witness will be banished from the kingdom. A person who agrees to be a witness, but later withdraws, will be punished eight times as much as the bringer of the false suit. A brahmana who does this will be banished from the kingdom.
It is better that the details of a debt contracted be written down, with the names of the two parties and the witnesses clearly indicated. If the debtor pays in instalments, the details of all such payments must be recorded on the written document. Debts made in the presence of witnesses . If a witness has to take an oath, the oath should be administered after cotton, fire, water or poison has been placed on the head of the witness.
Fire or water can be used to find out if a person is lying or not. If fire is used, seven banyan leaves are placed on the accused’s hand. A red hot lump of iron is then placed on the hand and the accused has to go around a fire seven times. If it is found that the hand has not been burnt, the person has been telling the truth. And if the hand has been burnt, he has been lying. Similarly, an accused person can be immersed in the water and if he does not drown, he has been telling the truth. Aternatively,the accused can be made to drink poison. If the poison does him no harm, he is truthful.
If the father makes a will, the property will be divided amongst the sons in accordance with the provisions of the will. But if all the sons get an equal share of the property, the wife should also be given an equal share. Otherwise, the father can leave all his property to the eldest son. The sons and the father obtain equal shares to any property or debt that has been left by the grandfather. But the sons are not necessarily entitled to any property that has not been left by the grandfather, but been earned by father. If a son is born after the property has been divided, he too will be entitled to an equal share of any property left by the grandfather. Daughters are not entitled to property. But sons who have married will use one-fourth of their inherited property to get their sisters married.
Donating the Puranas
The Agni Purana now describes the benefits of giving alms along with the Puranas. The Puranas are to be donated together with cows. And in talking of the mahapurans, the Agni Purana also mentions most of their lengths, in terms of the number of sholokas (couplets) that each has. This is worth stating.
The Brahma Purana¾ twenty-five thousand
The Padma Purana¾ twelve thousand
The Vishnu Purana¾ thirteen thousand
The Vayu Purana¾ fourteen thousand
The Bhagavata Purana¾ eighteen thousand
The Narada Purana¾ twenty-five thousand
The Markandeya Purana¾ nine thousand
The Agni Purana¾ twelve thousand
The Brahmavaivarta Purana¾ eighteen thousand
The Linga Purana¾ eleven thousand
The Varaha Purana¾ fourteen thousand
The Skanda Purana¾ eighty-four thousand
The Vamana Purana¾ ten thousand
The Kurma Purana¾ eight thousand
The Matsya Purana¾ thirteen thousand
The Garuda Purana¾ eight thousand
The Brahmanda Purana¾ twelve thousand
The only mahapurana which is missing from the above list is the Bhavishya Purana. You now have a pretty good idea of how long the Puranas are. The Skanda Purana is the longest and the Kurma and Garuda Puranas the shortest. But unfortunately, the numbers in the Agni Purana are not terribly accurate. The Padma Purana has fifty-five thousands couplets and not twelve thousand as stated. The Varaha Purana has twenty-four thousand couplets and not fourteen thousand. The Agni Purana itself has slightly over fifteen thousand couplets and not twelve thousand. But at least you have some approximate idea about the lengths of the various Puranas.
The Brahma Purana is to be given in the month of Vaishakha. The Padma Purana is to be donated in the month of Jyaishtha. The Vishnu Purana is to be donated in the month of Ashada and the Vayu Purana in the month of Shravana. The Bhagavata Purana is to be given in the month of Bhadra, the Narada Purana in the month of Ashvina, the Markandeya Purana in the month of Kartika, the Agni Purana in the month of Margashirsha and the Bhavishya Purana in the month of Pousha. The Brahmavaivarta Purana is for the month of Magha, the Linga Purana for the month of Falguna and the Varaha Purana for the month of Chaitra.
The Skanda Purna is to be given to brahmans. The Vamana Purana is to be given in the autumn. The Kurma Purana is to be given together with a golden urn. The Matsya Purana is to be donated together with a golden swan. The Brahmanada Purana is to be given to brahmanas.
Great benefits are also to be derived from hearing the Puranas recited. The reciter has to be given alms and the brahmanas must be given cows, rice and land at the time of the recitation. If one arranges for a recitation of the Puranas, one lives long, stays healthy and attains heaven.
Dynasties
Brahma was born from Vishnu’s navel. Brahma’s son was Marichi, Marichi’s son Kashyapa and Kashyapa’s son Vivasvana. From this line was descended Pururava and Pururava’s descendants were the kings of the surya (solar) dynasty.
Brahma also had a son named Atri and Atri had a son named Soma. Soma performed a rajasuya yajna (royal sacrifice). Having performed the sacrifice, Soma became the ruler of all the worlds. This made him very arrogant and he abducted the sage Brihaspati’s wife Tara. This led to a terrible war between devas and the asuras. Tara was eventually to restored to Brihaspati, but Soma and Tara had a son named Budha. From Budha were descended the kings of the chandra (lunar) dynasty.
There were twelve major wars between the devas and the asuras. The first of these was known as the Narasimha War. This took place when Hiranyakashipu was the king of the asuras. Vishnu adopted the form of Narashimha and killed Hiranyakashipu. He then made Prahlada the king of the demons. The second war was the Vamana War and it took place when Vali was the king of the demons. Vishnu adopted the form of a dwarf (vamana) to subjugate the demons. The third war was the Varaha War and this took place when Hiranyaksha was the king of the demons. Vishnu adopted the form of a wild boar (varaha) and killed Hiranyaksha. The fourth war was the Amritamanthana War and this took place over the manthana (churning ) of the ocean for amrita (nectar).
The fifth war between the devas and the asuras took place over the abduction of Tara and this came to be known as the Tarakamaya War. The sixth war was known as the Ajivaka War. The seventh war took place when Tripura led the asuras and this was known as the Tripuraghatana War. It was Shiva who killed the demon Tripura in this war. The eighth war, the Andhaka War, took place when Andhaka led the asuras. It was Vishnu who engineered that Andhaka be killed when Andhaka expressed a desire to abduct Shiva’s wife.
The ninth war was known as Vritrasambhara and took place when Vritra led the demons. The tenth war was simply known as Jita. In this war, Vishnu killed Shalva and the other demons, and Parashurama killed the evil kshatriyas. The eleventh war was known as Halahala. An asura named Halahala (poison) had invaded Shiva’s body and flooded it with poison. But Vishnu managed to destroy the demon. In the twelfth war, known as Kolahala, Vishnu destroyed an asura named Kolahala (tumult).
Medicine
Dhanvantari was the physician of the gods and he taught Sushruta the art of ayurveda (medicine). The Agni Purana now describes what the sage Sushruta had learnt, that is, the treatment for various diseases. This does not simply mean the treatment of human illnesses. There is a section known as viksha ayurveda, which describes what tree are to be planted where. It describes how a garden is to be constructed and maintained.
The chapters on medicine also describe the treatment of elephants, horses and cattle. The mantras (incantations) which are the remedy for snake poison are also related.
Literature and Grammar
Therafter, the Agni Purana has many chapters on literature and grammar.
It describes the different types of chhanda (metres) that are used in poetry.
Next it discusses the alphabet. There are sixty-four letters (varna) in the alphabet, of which twenty-one are vowels (svara varna). There are three tones (svara) in which the letters of the alphabet may be uttered. Their names are udatta, anudatta and svarita. There are eight places from which the letters may be pronounced. These are the chest, the throat, the head, the back of the tongue, the teeth, the nose, the lips and the palate. Pronunciations should be clear and audible. They should not be nasal and mumbled.
The Agni Purana then discusses the alamkaras (rehetoric) that are used in poetry and plays. Poetry is entirely different from the shastras (sacred texts) and itihasa (history). The sacred texts are full of words and historical texts are full of narrations of incidents that took place. But that does not constitute poetry. Real men are difficult to find on this earth. Among the learned men, it is not easy to find some who have a poetic sense. And amongst those who have poetic sense, it is difficult to find a few who can compose poetry. Poetry is impossible without a knowledge of the rules of poetry and even more important, without a sense of feeling.
Sanskrit is the language of the gods. The language of humans is Prakrita. Poetry can be either in Sanskrit or in Prakrita. There are three types of poetry. These are gadya (prose), padya (poetry) or mishra ( a mixture of the two), Genuine poetry is, however, only padya.
Gadya can be of three types¾ churnaka, utkalika and vrittagandhi. Churnaka prose is easy on the ears, it has very few compound words. Utkalika prose is hard on the ears, it is full of compound words. Vrittagandhi prose is somewhere between churnaka and utkalika.
An epic must always be split up into sections (sarga). It has to be written in Sanskrit, although some mixture of Sanshkrit words with Prakrita onces is permissible. The theme of an epic must always be good and historical elements may be introduced if the author so desires.
Literature is useless without the flavour of sentiments (rasa). There are nine sentiments that are used. The first is hasya rasa (humour). The second is karuna rasa (pathos). The third is roudra rasa (that which is wrathful and awe-inspiring). The fourth is vira rasa (heroic themes). The fifth is bhayanaka rasa (horror). The sixth is bibhatsa rasa (vulgar and obscene themes). The seventh is adbhuta rasa (that which is strange). The eighth is shanta rasa (placidity). And the ninth is shringara rasa (amorous themes).
But the sentiments must be used with feeling. Without feeling, all literature becomes mediocre. Particularly in a play, sentiments can be supplemented with skills (kala). These skills are normally associated with women and there are sixty-four of them. The more important ones are singing, playing musical instruments, dancing, acting, drawing, making garlands, sewing, hairdressing and using magic.
Grammatical rules of sandhi and samasa (rules for forming compound words) are next described. The difference between the two is that in sandhi, the two words that are being joined retain their original senses in the compound word. The case of samasa is different. Sandhi occurs when two varnas (letters) meet. Samasa is a condensation or conversation of two or more words into one. Sandhi does not create any new word. Samsa leads to the formation of a third word which refers to something related to but distinct from either or any of the words combined. Pita (yellow) and ambara (cloth) combined by way of sandhi are pronounced pitambara and mean cloth that is yellow. The same two words combined by way of samasa result in the third word pitambara which means "the one dressed in yellow," that is Krishna.
There are several possible declensions of words, depending on the vachana and the vibhakti. The vachana refers to the number. Eka-vachana is when there is only one (phalam, a fruit), dvivachana when there are two (phale, two fruits) and vahu-vachana when there are more than two (phalani, more than two fruits). There are three genders, pumlinga (masculine), strilinga (feminie) and klivalinga (neuter). Deva, asura, Vishnu are, for example, masculine in gender. Devi, Kalika or maya are feminine. Pushpa (flower) or phala (fruit) are neuter.
There are six karakas (cases) and seven vibhaktis (case-endings). The agent who performs the action indicated by the kriya (verb), is the kartri or doer. To the kartri karaka or Nominative Case, the prathama vibhakti or first case-ending is attached. The object of the action is karma and to the karma karaka or Objective Case, the second (dvitiya) case-ending is attached. The means or instruments by which the action is performed takes on the karana karaka or Instrumental Case and the third (tritiya) case-ending. When a gift is given irrevocably, the recipient takes on the sampradana karaka or Dative Case and the case-ending in question is the fourth (chaturthi). That which is the source of something takes on the apadana karaka or Ablative Case and the fifth (panchami) case-ending. When there is a relation of possession, the possessor takes on the shashthi vibhakti (sixth case-ending). There is no counterpart of the Possessive case of English grammar because the relation of possession is not directly related to the verb (kriya) and therefore to the doer (karaka). In case of the location in which the action takes place, the karaka is adhikarana (Locative Case) and the case-ending the seventh (saptami).
Destruction
Periodically pralayas (destructions) take place. A destruction comes at the end of four thousand yugas on earth. For a hundred years there are no rains and there is widespread drought. Therafter, Vishnu uses the rays of the sun to drink and dry up all the waters that there are on earth. Seven different appear in the sky and they burn up the three worlds of heaven, the earth and the underworld. The earth becomes as flat as the back of a turtle. The breath of the great snake (Shesha) also serves to burn up the three worlds.
After the three worlds have been burnt up, dark clouds full of thunder and lightning appear in the sky. For a hundred years it continue to rain. The rain puts out the fires that have been raging. From Vishnu’s breath are created tremendous winds and these drive way the clouds. But there is water everywhere. And Vishnu sleeps on these waters. For an entire kalpa he sleeps. The sages then pray to Vishnu for the three worlds to be created yet again.
Yama and Hell
When human beings die, their physical bodies are given up. But they acquire new bodies that are known as ativahika bodies. In these bodies, they are brought to Yama’s abode by Yama’s servants. Living beings other than human are not brought to Yama. Yama then decides whether the dead person should go to heaven or to hell. After he has served his time in heaven or in hell, he is born again. Yama further decides what living being the person should be born as, depending on the actions in his past life. And so the cycle of birth, death and rebirth goes on and on.
Since he keeps tally of all good deeds and all sins. Yama is also known as the god Dharma. Those who have done good deeds are rewarded by Yama and those who have committed sins are punished. Chitragupta is Yama’s accountant, he keeps the account of all punya and papa.
There are twenty-eight circles of hells with many hells located in each circle. A sinner may have to go to more than one hell depending on the sins that he has committed. Some sinners are boiled in oil, others are pierced with spears and still others are whipped. Some sinners are fed heated iron balls, others are fed blood and rubbish. There are also machines for torturing sinners. Terrible birds eat up some sinners. Other sinners have their heads cut off.
When it is time to reborn, the killer of a brahmana is born as a deer, dog, pig or camel. A drunkard is born as a donkey. A stealer of gold is born as a worm or an insect. A killer of a brahmana may also suffer from tuberculosis, a drunkard will have teeth like a dog and a stealer of gold will have malformed nails. A stealer of food is born dumb. A person who has stolen the property of brahmanas is born as a rakshasa and lives alone in the forest. A stealer of fragrant scents is born as a mole. One who steals foodgrains is born as a rat. One who steals animals is born as a goat, one who steals milk as a cow, one who steals means of transport as a camel, one who steals fruit as a monkey and one who steals meat as a vulture. A stealer of clothes is born as a crane and a stealer of salt as a cricket.
Yoga
Yoga is the way to circumvent the miseries of life. True knowledge is that which informs one about the true nature of brahman or paramatman. The atman or jivatman is that which characterises an individual. Yoga means union, it is the union of the jivatman with the paramatman. Yoga concentrates one’s mind on the paramatman.
The first prerequisite of yoga is non-violence. A non-violent person is always righteous. The second requirement of yoga is truthfulness. The third prerequisite is celibacy. The fourth is controlling one’s senses and the last is the worship of god. One who practices yoga should not go around collecting material possessions. A piece of cloth , a covering against the cold, and a pair of sandals are possessions enough for him.
Before meditating on the true nature of the paramatman, one has to seat oneself in a proper asana (posture). The piece of cloth on which one is to sit should be placed ina clean place. One sits on such a seat and tries to purify one’s atman by controlling one’s mind and senses through yoga. The head and the neck should be held straight up, motionless. The point of vision should be directed towards the tip of one’s nose. One should not look in any direction. The arms should lightly rest on the folded thighs and the right hand should be placed, palm upwards, on the left palm. Padmasana (lotus position) is one such recommended posture.
The breath of life (prana vayu) has to be controlled. This process of control is known as pranayama. A finger is placed on the nose when the breath is being exhaled. The entire breath should be exhaled from the body. Since rechana means exhalation, this process of control is known as rechaka. When the breath is inhaled, the inhalation should be such that it fills the entire body. Since puraka literally means that which fills, this process of control is known as puraka. When the breath is neither being exhaled nor inhaled, one sits completely still like a kumbha (pot) and this is known as kumbhaka. Pranayama makes one healthy, swift, enthusiatic, strong and collected. Since the senses are controlled, one goes to heaven and avoids going to hell. Material pursuits are like the strong current of a river. The atman drowns in it.
Pranayama alone is not enough. It has to supplemented with dhyana or japa (meditation and contemplation). One contemplates the true nature of the paramatman. The body is like a chariot. The senses are its horses, the mind is the charioteer and pranayama is the bridle. An individual who dies while performing dhyana is immediately assimilated with Vishnu.
Dhyana involve four different things, all of which must be in complete harmony. The first is the meditator, the second is the act of meditating, the third is the object that one is meditating upon and the fourth is the reason why one is performing the mediation. One does not have to sit in a right posture for dhyana to be possible. It can be done while one is walking, sitting or even sleeping. The important aspect is to establish the object of one’s meditation in one’s heart.
There are different ways of establishing one’s concentration. As an object of meditation, one can meditate on three concentric circles which are black, red and white. In the centre of the circles is a divine lotus. The lotus has eight petals. One thinks that detachment is the stem of the lotus and praying to Vishnu its stamen. Right in the centre of the lotus is a pure spark of fire and that is the paramatman. Alternatively, one can visualise the paramatman in a blaze of light, in the centre of the lotus. Dyana is far far superior to any yajna that one might perform.
One particular form of deep and intense meditation is known as samadhi. The meditator is then completely still, as calm as the ocean. He loses all track of the outside world. He does not hear, smell, see or touch. His mind has no wishes and feels nothing. He is completely united with god. Such a meditator automatically gets to know all the knowledge that can be gleaned from the Vedas or the shastras. He can obtain all the material possessions that he wants, but he regards them all as no more important than a blade of grass.
Such a meditator attains supreme knowledge. If you look at various pots full of water, you will find that the same sky is reflected in them all. If you look at different pools of water, you will find that the same sun is reflected in them all. Supreme knowledge tells one that, exactly similarly, it is the same atman that is everywhere. It is the atman which is the same as the paramatman, it is this atman that is in the water, in energy, in water, in the earth and in metals. The atman is everywhere.
The knowledge of the Brahman
Brahma jnana is the knowledge of the brahman. This knowledge, which gives the ultimate bliss, is nothing but the sense that the individual atman is identical with the universal brahman or paramatman. The physical body is not the atman. The mind or intelligence is not the atman. Life itself is not the atman.
The atman is different from all the objects that have been mentioned above. The atman is in an individual’s heart. It sees everything and senses everything, but is different from the physical body. It is this that sages contemplate when they meditate. The sky was created from the brahman, from the sky came wind, from wind fire, from fire water, from water the earth and from the earth the five elements. One has to meditate on the physical body gradually disappearing and merging into the brahman.
The brahman is neither true nor untrue. It has neither form nor is it without form. The brahman has several parts, but at the same time it is an integral whole. The brahman cannot be described. It cannot be achieved through the power of action. The brahman is always pure. It has no ties and it is the true form of happiness. What is required is the sense that it is I, the individual, who am the brahman, I am nothing but the atman and the atman is nothing but the brahman. This sense is true knowledge. The brahman is the Lord who is the origin of everything and the individualis part of the brahman. It is this knowledge that frees one from the ties of the world and this is what brahma jana is all about.
The brahman is not the earth; it is beyond the earth. The brahman is not the wind, nor is it the sky. The brahman has no beginning; it is independent of all action. The brahman is huge; it is everywhere all form. The brahman cannot be described with words, it cannot be seen, smelt or heard. It cannot be touched. The brahman has neither intelligence nor mind. It has no sense of ego or vanity. It does not have life, birth, old age or death.
The brahman is neither happy nor unhappy. It does not feel hungry or thirsty. It cannot be measured. At the same time, it is both nothing and everything.
Life has five possible ends. By performing yajnas one can attain heaven. By performing tapasya one can become an ascetic. By performing actions one can attain brahmaloka. By detachment from material pursuits (vairagya) one can merge oneself into nature. And by true knowledge the individual gets absorbed into the divine essence. This is known as kaivalya. Detachment means to withdraw oneself from the feelings of the senses, ascetism (sannyasa) means to withdraw oneself from the effects of all actions. And knowledge means the knowledge that the atman is no different from the brahman. This is known as jnana yoga (the yoga of knowledge).
There are few people who attain this knowledge. One of those was Bharata. Bharata had done a lot of meditation in a place known as Shalagrama. But he became very attached to a deer and when he died, he died thinking of the deer. The result was that in his next life, Bharata was born as a deer. But the deer happened to be a jatismara, that is, it remembered its earlier life. The deer eventually died and Bharata was again born as a jatismara human.
The king of Soubira was once travelling on a palanquin and he wanted someone who would bear his palanquin free of charge. The kings’s servants caught hold of Bharata to bear the palanqun. But Bharata moved slowly and could not keep up with the other beares. The palanquin did not progress smoothly and the king asked Bharata, "why are you so tired? You have not been bearing my palanquin for long. Can’t you bear some toil? You look fairly strong to me."
Bharata replied, "I am not strong. Nor am I bearing your palanquin. I am not tired, nor am I lazy. I am my atman and my atman is not carrying you. See, my king, my feet are on the ground. My thighs are borne on to my feet and my body is balanced on my things. My shoulders are on my body and your palanquin rests on my shoulders. But I am not my feet, thighs, body or shoulders. I am the atman. The atman is not carrying you. So why do you say that I am bearing you?"
Bharata then instructed the king on the mysteries of true knowledge. The atman was pure, ever-lasting, calm, without traits and beyond natural characteristics. Since the atman had no traits and since an individual was the atman and not the body, it was meaningless to say that an individual was strong or weak. The physical body was made of the elements and so was the palanquin. What was the point therefore in saying that the physical body was bearing the palanquin?
Hearing these words of wisdom, the king fell at Bharata’s feet. "Forgive me," he said, "And let go of the palanquin. Who are you?"
"Who am I?," asked Bharata. "That is not a question that can easily be answered."
The king answered, "I fail to understand. Surely the form in which you are now existing is who you are."
"No," said Bharata. "I am the atman and the atman is the same a the paramatman. The paramatman is everywhere and therefore, the atman is also everywhere. I am everywhere. I am in all physical bodies. It is meaningless to ask who you are and who I am. We are all one and the same. Wood has come from the trees and this palanquin is made of wood. But is the palanquin wood or tree? When you ride on the palanquin, does anyone say that you are riding on a tree? Men, women, cows, horses, elephants, birds and trees, these are all meaningless names. They are all illusions. Everything is one and the same, I am everywhere. If there had been a place or an object where I do not exist, I could have answered the question of who I am. But since I am everywhere, I do not know how to answer your question. Tell me king, are you your head or your stomach? Or is all of it, you? But then, what will you call that which is distinct from your physical body? Think about what I have said."
Bharata’s words were so profound that the king immediately accepted Bharata as a teacher. And Bharata told the king the story of Ribhu and Nidagha.
The sage Ribhu was Brahma’s son. He was also extemely learned. Nidagha was Ribu’s disciple. After Ribhu had taught Nidagha what there was to be taught, Nidagha went to live in a city. After a thousand years had passes, Ribhu went to the city to see how Nidagha was getting on. Nidagha worshipped his teacher and gave him all sorts of things to eat. After Ribhu had eaten, Nidagha asked him, "Are you satisfied?"
"What do you mean?," asked Ribhu. "The question of satisfaction would have arisen had I been hungry or thirsty. I am my atman and the atman is always satisfied. So what is the point of asking me that question. I am part of the brahman that is omnipresent and so are you. You are not distinct from me, we are both part of the same whole. I came to teach you this knowledge. Now that you have learnt that the brahman is everywhere, let me leave."
After another thousand years had passed, Ribhu came to the city again and discovered that Nidagha no longer lived in the city. He had begun to live on the outskirts of the city.
"Why have you given up living in the city?," Ribhu asked Nidagha.
"Because I do not like to live in the city, where there is a king," replied Nidagha.
"Who is the king?," asked Ribhu. "Point him out to me in this procession that is passing. And point out to me the subjects."
Nidagha said, "The king is the one who is as tall as a mountain peak. He is the one who is riding the elephant. The ones who are walking are the subjects."
"What do you mean?," asked Ribhu. "The brahman is in the king and the brahman is in the elephant. How do you distinguish one from the other, how do you say that one is riding the other? Is the king the physical body or the atman? Who is riding on whom? I do not understand."
This knowledge, that the atman is the same as the brahman, is known as advaita (unified) brahma-jnana. Ribhu taught this to Nidagha and Bharata taught this to the king Soubira. This is the knowledge that all elements are one and the same. It is only those who suffer from illusions who think that different elements and different beings have different identities.
The Gita
Krishna had taught Arjuna the lessons of the Gita on the plains of Kurukshetra. The Agni Purana now relates the essence of the Gita.
If the physical body is alive, that is no reason for rejoicing. Just as, if the physical body is dead, that is no reason for mourning. The atman does not die. It does not decay, it cannot be destroyed and it is immortal. The atman does not warrant any tears that might be shed over it. People who are addicted to sensual pleasures cannot realize this. The person who is addicted to the atman alone has no desire for anything else. He has no action to perform. He has neither gains nor losses. The knowledge of this is like a raft that rescues one from the flood of illusions.
This knowledge frees one from the shackles of all actions (karma), since all actions are vested in the brahman. A person with this knowledge is as pure as a drop of water on a lotus flower. Such a person sees himself in everything and everything in himself. There are four types of people who worship Vishnu. The first category consists of people who are in trouble, the second consists of people who desire wealth. Third consists of people who are merely curious, while the last consists of people who hanker after true knowledge. It is the last category of people who realize the union and identity of the atman and the brahman.
The brahman is there in the smallest blade of grass. It is there in the most powerful and sacred of people. The physical senses mean nothing, they merely further the illusion of one’s physcial identity. The brahman extends beyond all these senses. The brahman has neither traits, nor is it without traits.
The brahman creates and destroys, it is th most powerful of all energies. Some realize the identity of the atman and the brahman through meditation, others through actions.
Yama Gita
There was a king named Vajashrava. His son was Nachiketa. Vajashrava arranged for a wonderful sacrifice at which he gave away all his wealth.
Nachiketa asked, "Father, whom have you given me to?"
His father did not reply, but Nachiketa kept asking again and again. At this, Vajashrava became angry and said,"I have given you to Yama.
Faithful to his father’s word, Nachiketa decided to go to Yama’s abode. The road was difficult, but Nachiketa got there and waited for three days to see Yama. No on returns to the earth from Yama’s abode. But Yama was so pleased to have met Nachiketa that he granted him the boon that Nachiketa could return to the earth. Nachiketa however, had no desire to accept such a boon. Instead he wanted to know from Yama the true nature of the atman. The instructions that Yama gave to Nachiketa have come to be known as the Yama Gita.
The Agni Purana now recaptitualtes the essence of the Yama Gita.
Yama said that it was indeed strange that men craved after positions, possessions, houses and clothes. The sages have all taught that one should not get addicted to these sensual pleasures. And yet, man did not learn.
The brahman is that which possesses nothing and everything. It cannot be seen and yet it is everywhere. The atman is like a warrior on a chariot, the physical body being the chariot, the intelligence the charioteer and the mind the bridle. The senses are the horses and the warrior’s job is to control the horses and target his arrow at the knowledge of the brahman. Those who are truly learned know of the identity between the atman and the brahman. Samadhi is nothing but the recognition of this union. When the physical body comes to an end, the atman is free and can merge with the brahman.
The Agni Purana’s Virtues
The last chapter of the Agni Purana describes the virtues of the Purana.
The Agni Purana is most holy. It gives health and ends nightmares. It spreads happiness. Ill omens vanish from houses where the Agni Purana is kept. A man who listens to the recital of the Agni Purana every day, has no need of pilgrimages, alms, sacrifices and fasts. Reading one chapter of the text yields the same punya as may be obtained from donating a cow. Even if one only wishes to hear a recital of the Agni Purana, the sins committed over the duration of a day are forgiven. Reading the whole of text gives one the punya that can be obtained by donating a hundred cows at a sacred place of pilgrimage. Enemies and thieves dare not frequent a house where there is a a text of the Agni Purana. Ghosts give such a house a miss.
A brahmana who listens to a recital of the Purana becomes learned in the Vedas. A kshatriya becomes the ruler of the world, a vaishya becomes rich and a shudra attains good health. Nothing is so sacred as writing down the text of the Purana and donating it to brahmanas.

Gayatri Vedanta US: Synopsis of Puranas

2007-04-04T22:32:00.000-07:00

Purana (Sanskrit: meaning "belonging to ancient times") is the name of a genre (or a group of related genres) of Hindu Sanskrit literature (as distinct from oral tradition). Its general themes are history, tradition and religion. It is usually written in the form of stories related by one person to another.
There are many texts designated as 'Purana.' The most important are:
Mahāpurānas and Upapurānas, the main Puranic corpus Sthala Purānas, scriptures usually extolling the virtues of a certain Hindu temple. They narrate stories of the temple's creation and spiritual history. Kula Purāṇas - Scriptures that deal with the origin and legends of a particular caste. According to tradition the Puranas were composed by Vyasa at the end of Dvapara Yuga, whereas modern scholarship dates them to the latter half of the first millennium AD.
Classification and scopeThe Puranas are classified into a Mahā- ("great") and a Upa- ("lower, additional") corpus. Traditionally they are said to narrate five subjects, called pañcalakṣaṇa ("five distinguishing marks"), which are:
Sarga - The creation of the universe. Pratisarga - Secondary creations, mostly re-creations after dissolution. Vamśa - Genealogy of gods and sages. Manvañtara - The creation of the human race and the first human beings. Vamśānucaritam - Dynastic histories. Most Mahapuranas and Upapuranas deal with these subject matters, although the bulk of their text consists of historical and religious narratives. Some scholars have suggested that these 'distinguishing marks' are shared by other traditional religious scriptures of the world (e.g. the Bible) [2]. A Purana usually gives prominence to a certain deity (Shiva, Vishnu or Krishna, Durga) and depicts the other gods as subservient. Most use an abundance of religious and philosophical concepts in their narration, from Bhakti to Samkhya. Their composition marks the emergence of Vaishnavism and Shaivism, the division that is still prevalent in contemporary Hinduism.
The Puranas are available in vernacular translations and are disseminated by Brahmin scholars, who read from them and tell their stories, usually in Katha sessions (in which a travelling brahmin settles for a few weeks in a temple and narrates parts of a Purana, usually with a Bhakti perspective).
MahapuranasTraditionally it is said that there are 18 Mahapuranas and 18 Upapuranas. Each Mahapurana lists eighteen canonical puranas, but the contents of each list vary reflecting differences in time and place. Combining the lists, Dimmitt and van Buitenen [3] have collated twenty names:
Agni (15,400 verses)

Bhagavata (18,000 verses). The most celebrated and popular of the Puranas. It is concerned with Vishnu Bhakti, telling of the exploits and deeds of Vishnu's Avataras. Its tenth canto (its longest) narrates the deeds of Krishna and, probably for the first time in Sanskrit, tells of his exploits as a child, a theme later elaborated by many Bhakti movements.

Bhavishya (14,500 verses)

Brahma (24,000 verses)

Brahmanda (12,000 verses; includes Lalita Sahasranamam, a text some Hindus recite as prayer)

Brahmavaivarta (18,000 verses)

Garuda (19,000 verses)

Harivamsa (16,000 verses; more often considered itihāsa)

Kurma (17,000 verses)

Linga (11,000 verses)

Markandeya (9,000 verses; includes Devi Mahatmyam, an important text for Shaktas)

Matsya (14,000 verses)

Narada (25,000 verses)

Padma (55,000 verses)

Shiva (24,000 verses)

Skanda (81,100 verses), probably the longest of all, containing parables, legends and stories, with multiple versions and recensions. Many untraced quotes from a Purana are conveniently attributed to this Purana.

Vamana (10,000 verses)

Varaha (10,000 verses)

Vayu (24,000 verses)

Vishnu (23,000 verses)
ClassificationThe Mahapuranas are also classified by the three aspects of Trimurti,
Brahma Puranas Brahma Purana Brahmānda Purana Brahma Vaivarta Purana Mārkandeya Purana Bhavishya Purana Vāmana Purana Vishnu Puranas Vishnu Purana Bhagavata Purana Nāradeya Purana Garuda Purana Padma Purana Varaha Purana Shiva Puranas Shiva Purana Vāyu purana Linga Purana Skanda Purana Agni Purana Matsya Purana Kūrma purana
Vaishnava classification by gunaOf the Mahapuranas it is said that six belong to the quality (guna) of goodness, six to passion, and six to ignorance. According to the Padma Purana, these are the Mahapuranas and their corresponding qualities:
Sattva ("truth; purity"): Vishnu Purana, Bhagavata Purana, Naradeya Purana, Garuda Purana, Padma Purana, Varaha Purana Rajas ("dimness; passion"): Brahmanda Purana, Brahma Vaivarta Purana, Markandeya Purana, Bhavishya Purana, Vamana Purana, Brahma Purana Tamas ("darkness; ignorance": Matsya Purana, Kurma purana, Linga Purana, Shiva Purana, Skanda Purana, Agni Purana A page from the Bhagavatapurana. Varahapurana.Authorship, name and chronologyTraditionally, the Puranas are said to have been composed by the sage Vyasa, the narrator of the Mahabharata epic. Vyasa in Sanskrit means 'Divider,' and some scholars therefore take this simply as a term meaning 'Editor'. The texts, these scholars say, were probably written all over India and are being rewritten and reedited to the present day all over the world.
The term purana, which means "belonging to ancient times" or "an ancient tale or legend," appears in the Vedas (e.g. Atharvaveda 11.7.24 and the Satapatha Brahmana 11.5.6.8. and 13.4.3.13.. And the term itihasa purana, "account of ancient times," occurs in the Chandogya Upanishad.[10] and Nirukta.[11] and the Brhadaranyaka Upanishad, where the text thus referred to is considered the "fifth Veda."
The specific corpus of the Mahapuranas, as opposed to generic purana "ancient tale", are generally estimated to date to the Early Middle Ages, or to roughly between the 5th and 10th centuries, but may contain older material; according to Pargiter, an "original Purana" may date to the time of the final redaction of the Vedas.
Puranic genealogiesThe Puranas also lay emphasis on keeping a record of genealogies, thus Vayu Purana says: "As seen by good people in the ancient times the suta's duty was to preserve the genealogies of gods, rsis and glorious kings and the traditions of great men." (Vayu P. 1. 31-2)
The Puranic genealogies add up to fantastic time depths Pargiter has argued that in the Puranas, the Puranic Krta Yuga "ended with the destruction of the Haihayas [by Rama Jamadagnya]; the Treta began approximately with Sagara and ended with Rama Dasarathi's destruction of the Raksasas; and the Dvapara began with his reinstatement at Ayodhya and ended with the Bharata battle". The Puranas themselves state that these lists are incomplete. In Arrian's Indica, Megasthenes is quoted as stating that the Indians counted from Shiva (Dionysos) to Chandragupta Maurya (Sandracottus) "a hundred and fifty-three kings over six thousand and forty-three years." The Brhadaranyaka Upanishad (4.6.), ca. 8th century BCE, mentions 57 links in the Guru-Parampara ("succession of teachers"). This would mean that this Guru-Parampara would go back about 1400 years, although the accuracy of this list is disputed. The list of kings in Kalhana's Rajatarangini goes back to the 19th century BCE.
The Puranic genealogies indicate that Manu Vaivasvata lived 95 generations before the Bharata War.
UpapuranasThe corpus of Upapuranas is less clearly defined. Some Upapuranas are: Sanat-kumara, Narasimha, Brihan-naradiya, Siva-rahasya, Durvasa, Kapila, Vamana, Bhargava, Varuna, Kalika, Samba, Nandi, Surya, Parasara, Vasishtha, Devi-Bhagavata, Ganesa, Mudgala, and Hamsa. The Ganesa and Mudgala Puranas are sectarian Upapuranas devoted to Ganesha..
Most of these have not been critically edited yet, and are available mostly through devotional publications, in multiple versions and recensions.
The Devi-Bhagavata Purana extols the virtues of the goddess Durga as the supreme being. It has become (along with the Devi Mahatmya of the Mārkandeya Purana) a basic text for Devi worshipers.
Other Hindu Puranas
Sthala PuranasThis corpus of texts narrates the virtues and stories connected with a certain temple or shrine (the word 'Sthala' means 'Place' in Sanskrit). There are numerous Sthala Puranas, most written in vernaculars, some with Sanskrit versions as well. Most claim to have a Sanskrit origin, and some of the Sanskrit versions also appear in a Mahapurana or an Upapurana. Some Tamil Sthala Puranas have been researched by David Dean Shulman.
Kula PuranasThese are mostly caste focused Puranas (the word 'Kula' means 'Family' or 'Tribe' in Sanskrit). They deal with a caste's origin myth, stories and legends. The caste purana is an important source for caste identity and is usually contested by other, rival, castes. This subgenre is usually in the vernacular and might at times be oral.
This subgenre has been little researched. But it is rather well documented in the caste section of the British Census of India Report and the various Gazzeteers.
OtherThere are many other narratives that go by the name of Purana. Most are written in vernaculars and are usually concerned with mythical and historical narrations. These texts, such as the Padma Purana of Bengal and Assam (narrating the story of the goddess Manasā), are vast in number and scattered all over the Indian subcontinent.
Non-Hindu PuranasThere are many Jain Puranas, dealing with Jain myths, history and legends. Studies and translations of this particular genre are meagre. Arguably, some Buddhist Mahāyāna Sūtras seem to have some characteristics of Puranas.