PURANA SARAAMSHA

(Quintessence of Puranas)

Composed, Condensed and Interpreted

By V.D.N. Rao, Former General Manager
India Trade Promotion Organization,
Pragati Maidan, New Delhi
Union Ministry of Commerce, Govt. Of India

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 PURANA SARAAMSHA
(Quintessence of Puranas)
Contents Page

Preface to Puranas 3

‘Srishti Vidhaana’ 4

Matter, Space and Time 5

Brief on Planets-Sun, Moon, Sisumara and Bilwa Swarga 7

Surya and Surya Vamsha 7

Chandra and Chandra Vamsha 10

Common Coverages in Puranas 12

Sandhya Vandana-‘Mantraardha’ and Scientific Explanation 14

Daanas and Tirtha Yatras 15

Some interesting references and episodes from Puranas 17

a) Avadhuta Dattatreya 17

b) Why Draupadi was married to all the ‘Pancha Pandavas’? 18

Play of Vishnu Maya- Veda Vyasa and Narada share experiences 18

c) Significance of Rudraakshaas 19

d) Eight-folded Approach to Lord Venkateshwara 20

e) Narada’s questionnaire to deserve Brahma’s charity of Maha Tirtha 20

f) Anecdotes of Kartika and Ganesha 22

g) Special Implication of Ekadasha Vrata-the example of Rukmangada 23

h) The famed Shata Rudriyam 23

i) Observance of Maha Shiva Ratri and its significance 25

Over-view of Ashtaadasha Puranas 26

Epilogue-Vedic Faith is Everlasting despite pulls and pressures 34

‘PURANA SAARAAMSHA’ (QUINTESSENCE OF PURANA S)

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Avikaaraya Shuddhaaya Nirtyaaya Paramaarmaney, Sadaika Rupa Rupaaya Vishnavey
Sarva Jishnavey/ Namo Hiranya Garbhaaya Harey Shankaraayacha, Vasudavaaya
Taaraaya Sarga sthityanta karmaney/ Ekaaneka Swarupaaya sthula sukshaatmaney namah,
Avyakta Vyakta bhutaaya Vishnavey Mukta Hetavey/ Sarga sthiti vinaashaaya Jagetoyo-
jaraamarah, Mula Bhuto Namastasmai Vishnavey Paramatmaney/ (My obeisances to you
Vishnu Paramartma! You are the ‘Hiranya Garbha Brahma’, Hari, Shankara, Vaasudeva and
Sarva Deva Jyoti Swarupa; you are the ‘Avikaara’ devoid of the six characteristics of
Existence, Birth, Growth, Evolution, Decay and Destruction; the Symbol of Purity and
Transparency; the Everlasting, Supreme, Unique and All-Pervading Vishnu. My reverences
to you as the Integrated and Resplendent Entity of Brahma, Hara, Shankara and Vaasudeva
who is the Root Cause of Creation, Presence and Termination; the Substance of the
Miniscule to the Maximum Magnitude and the Undefined yet Visionable Being of
Paramatma).

Preface to Puranas

In ‘Hindu Sampradaaya’, the very first thought goes to Vedas and Puranas.When one thinks
of Puranas, the mind-set gets invariably tuned to Naimisharanya and Suta Maha Muni.
Even a child witnessing or participating in a Vrata like Ganesh Chaturthi or Saynanarayana
Puja would have surely heard of Naimisharanya. This Forest had become a Symbol of
Hindu Dharma for the reason that while Dwara Yuga was almost over and Kali Yuga was
being entered into, Brahma released the Kala Chakra called Manonmaya Chakra or Maya to
assess the impact of its Entry from one Yuga into another. This Chakra (disc /wheel)
appeared to have travelled round the entire Universe and finally got broken as the
prescribed circumference of the Chakra viz the ‘Nemi’ fell short of the measure and
Brahma felt that that was a ‘Safety Zone’where he could take up ‘Panah Srishti’ and also
devote that Extremly Hallowed Land for the use of Yagnas and other Sacred Activities; this
was the Place where Veda Vyasa was famed to have executed the division of Vedas and
scripted Puranas and this was also the Place where Suta Maha Muni disseminated
knowledge of Puranas, Vedangas and various other Scriptures.This large segment of Land
called the Naimisharanya still exists till date some 80 km away from Lucknow in Uttar
Pradesh, leaving vestiges of the Past of some 5000 years at the cross point of the Yugas.
There is a Chakra Tirtha even now where lakhs of Rishis were stated to have bathed and
performed Yagnas. This Tirtha is supposed to be fathomless where a huge Hanuman Idol of
18feet-believed to be self-manifested-is in position; the local fables reveal that Rama and
Lakshmana were rescued from Patala by Hanuman where the latter were hidden by Ravana
and came up from Chakra Tirtha; the Britishers wished to disprove this belief that Chakra
Tirtha was fathomless and sent a cable of 1000 meters (30,000 ft depth) and gave up the
experiment! Till date, there is a Vyasa Gaddi (Seat) under a Banyan tree; a Shiva Temple
where Shiva Linga’s eyes look east in the morning and gradually look west at the Sunset
and a Lalitha Devi’s Temple of reputation. Even now, Yagnas and Homas are conducted at
Naimisha and thousands take bath on Full Moon days, Solar/ Lunar Ecilpses etc.

Puranas are the Panchama Vedas but in a way are stated to be more practical than Vedas;
Vedas themselves were perhaps apprehensive that those Pandits who no doubt recite and
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even know the literal meaning of Vedas well, might not be able to interpret the implication
of Vedas well enough. Manu Smriti stated: Bibhetyalpa shrutaad Vedo maamayam
prataaryeyditi, Ithihaasa Puaanaabhyaam Vedam samupabrumhayet/ (Vedas might get
concerned that Panditas capable of their recitation might not succeed to explain them well
and hence Puranas could interpret their purport clearly, no doubt based on Vedas.
Moreover, Vedas prescribed rules and regulations expecting posterity to follow without
raising questions as to why the rules must be followed but did not explain why and what
would be the consequences otherwise. For instance, Vedas command that one should be
truthful and virtuous: Satyamvada Dharmamchara; but would not explain why. The
language, style and diction of Vedas too are complex with hidden meanings. On the other
hand, Puranas are easily understandable in simpler form describing past happenings,
illustrative episodes when various personalities acted in good ways or otherwise and the
resultant fruits that they reaped etc. thus warning humanity or facilitating to perform and
motivating human beings to act and take initiative. Thus Guide lines are provided and dos
and dont’s are clarified and perfected.

Main Ashtaadasa Puranas are Brahma Purana, Padma Purana, Vishnu, Shiva, Bhagavata,
Bhavishya,Narada, Markandeya, Agni, Brahma Vaivarta, Linga, Varaha, Skanda, Vaamana,
Kurma, Matsya,Garuda and Brahmaanda.Upa Puranas include Sanatkumara, Narasimha,
Skanda II, Shiva Dharma, Ascharya (Durvasa), Narada II, Kapila, Ushna (by Sukracharya),
Brahmanda II, Varuna, Kaalika, Maheswara, Samba, Shoura, Parashara, Maricha etc.

‘Srishti Vidhana’

Pancha Lakshanas (Five broad features) of Puranas are: Sarga, Prati Sarga, Manvantaras,
Vamshas and Visarga. Paramatma (Supreme Shakti) and alternative Power called Prakriti
materialised Maha Tatwa (Great Awareness); Maha Tatwa generated Ahamkara (Ego in
abstractness or Self-Consciousness) which enabled the Creation of Pancha Bhutas. The
very First Creation was of Narayana created by Apo Naara or the Radiant Water. The
floating Narayana through his Virya / virility produced a Golden Egg and Brahma the
Hiranya Garbha was inside the Egg which had two parts; the upper part being the Urthva
Loka and Bhuva the lower part; the space in between was Aakaasha.
In Prati Sarga, Brahma created Dasa Dishas, Kaalamaana (Concept of Time), Arishad
-vargas, Ekadasa Rudras (Ajaikapaada, Abhirbudhnya, Virupaaksha, Raivata, Hara,
Bahurupa, Triambika, Saavitra, Jayanta, Pinaki, and Aparajita); Chatur Vedas , Ashtaadasha
Puranas, Shat-Vedangas viz Siksha including Sangeeta and Nyaya; Vyakarana, Kalpa
Grandha, Nirukta, Chandas Shastra, Jyotisha including Jataka Skandha; Buddhi,
Charaachara jagat –moveable and immobile Universe, Sapta Rishis (Marichi,Atri,
Angirasa, Pulastya, Pulaha, Kratu,and Vasishtha); Sanaka, Sanandana, Sanaatana and
Sanat Kumara brothers; Prajapatis; Narada; Manvantaras, Chatusshasthi Kalas, Sapta
Dwipas (Jambu, Plaksha, Salmaali, Kusha, Krouncha, Shaka and Pushkala) and Sapta
Samudras (Lavana,Ikshurasa, Sura, Grita, Dahi, Ksheera, and Suswada ie.Salt water, Sugar
cane juice, Sura, Classified Butter , Curd, milk, and sweet water), Sapta Parvatas viz.
Sumeru, Kailasa, Malaya, Himalaya, Udyachala, Agastyachala, Suvela ande
Gandhamaadana; Ananta Shesha was at the root of Meru. Brahma also created Eight
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Lokapaalakaas viz. Indra, Agni, Yama, Nirruti,, Varuna, Vayu and Ishana; Sapta Lokas
viz.Bhuloka, Bhuvarloka, Swarloka, Maharloka, Janarloka, Tapoloka, and Satya loka;
Sapta Patalas viz. Atala, Vitala, Sutala, Talaatala, Mahatala, Patala and Rasatala. Brahma
further created Chaturvarnas, Chaturaashramaas, Yagnas and Yagaas, Agni Homas like
Shodasi, Ukta, Purushi, Agnishtoma, Aptoryama, Atiratra, Vajapeya and Goshava. Some of
Prajapatis born of Brahma like Daksha made contributions in expanding their progeny and
he begot from his wife Ashkini sixty daughters of whom seventeen were given to Kashyapa
Muni, while the rest were given to Yamadharma Raja, twenty seven to Chandra, and to
each to Angira, Kaa1rashava and Bhuta. Kashyapa’s wives included Aditi (Daityas), Diti
(Devas), Danu (Danavas), Arishta, (Gandharvas and Kinnaras) Surasa, and Kadru
(serpents), Surabhi, (Cows, buffalos and oxen), Vinata (Vihangas), Tamra and Ira (Trees,
creepers), Kadru (Serpents), Vishva (Yakshas and Rakshasas), Muni (Apsaras) and so on.

Matter, Space and Time

As regards the concept of time, the calculation was done on the basis of Padardha
(Matter) and Parithi (Space); the sum of Space occupied and the movement of Matter
determined is the Paramaanu Samaya (atomic time). Thus the Matter, Space and Time are
measurable. The Time Units were arrived as per the mix of these Entities called
Transerenus or celestial atoms and the duration of integrating these entities. The smallest
unit of three transerenus is called ‘triti’; hundred tritis make one vedha; three vedhas make
a lava; three lavas make one nimesha or blink of an eye; three nimeshas one kshana; five
nimeshas one kashta or eight seconds; fifteen kashtas one laghu or two minutes; fifteen
laghus one nadika or danda; six-seven dandas one fourth of a day or night; four praharas or
yamas make one day and night; two pakshas a month; two months a Ritu /season; six
months one Ayanam or two complete movements of a year by Sun; Dakshinayana is the
movement of Surya from top to bottom and Uttarayana is the movement of Sun from
bottom to top. 365 combinations of a day and night make a year. Normally the span of
human life is hundred years. A human year is a day to Devas; Satya Yuga is stated to have a
span of 4800 Deva Years; Treta Yuga 3600 Divine years;Dwapara Yuga 2400 years; Kali
Yuga 1200 years; 12000 divine years one Maha Yuga; 1000 Maha Yugas make one Kalpa
or a day to Brahma and two Kalpas one day and night to Brahma; Brahma’s life span is 100
Brahma Years or two Pararthas; one Maha Kalpa is half of Brahma’s life span; Brahma’s
present age is now fifty years plus;that is how our daily prayer states: Dwiteeya Parthaey!
One Maha Kalpa there are a mind-boggling 311040 crore of human years. We are now in
the 28th Kaliyuga of the First Day of the First Year of Sweta Varaha Kalpa, second Parartha
in the reign of the Seventh Manu Vaivaswata. Kali Yuga is calculated to have commenced
on 17th February 3102 BC of Julion Calendar. Each Manu rules for 71 Maha yugas.
Brahma is 51 year old having lived for 155 trillion years. We are now in the Third Kalpa
(Varaha Kalpa).

Brief on Planets- Sun, Moon, Sisumara and Bilwa Swarga

Now about the Planets: Bhu Loka as Planet resembling the form of a lotus flower
comprises the Sapta Dwipas and Sapta Samudras over an area of one million yojanas or 8
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million miles; Jambu Dwipa has an area of one lakh yojanas with Sumeru Mountain as the
pericarp. Lokaloka is the border of Bhuloka controlled by four Gajapatis viz. Rishabha,
Pushkarachuda, Vamana an Aparajita. From Meru to Lokaloka is billon miles and an equal
distance from there is Bhurloka. The Planet of Sun is in between Bhurloka to Bhuvarloka,
called Antariksha overseeing half of the Universe like a grain of wheat. Sun’s movement in
the Antariksha (outer space) from North to South Dishas is Dakshinayana over six months
and from South to North over another six months influencing fortunes of one and all is
called Uttarayana. As Sun travels to North from South, nights become longer and from
South to North, days become longer. Sun travels from Manasarovara Mountain in a circle.
His set route is from the East of Sumeru to Devaloka of Indra; to his loka towards South is
Yamaloka; to the West is Nimkolani of Varuna; and to North to Vibhavati the Chandra
loka; Surya Deva’s Chariot called ‘Trayimaya’ thus performs Parikrama of the four Lokas
of Indra, Yama, Varuna and Chandra and would have travelled 760 million miles
approx.By the time one could utter the words Bhur Bhuvassuvah, Surya’s chariot would
have travelled 16000 miles! Surya’s chariot has 2.8 million miles long and seven lakh
miles wide. The Ratha Sarathi, Arunadeva (Brother of Garuda and younger son of Kadru,
the daughter of Kashyapa Muni) controls the horses looking to Sun God and driving on the
opposite direction. The Seven horses are named Gayatri, Bruhati, Usnik, Trishthup,
Anushthup, and Pankti.

Chandrama travels faster and the distance between this Planet and Surya is of a lakh
yojanas (800, 000 miles). Yet, Sun takes a year to travel through all the Rashis or Zodiac
Signs while Moon takes a month for the Parikrama; in other words, in two and quarter
days, Moon passes through a month of the Sun and hence the difference of Solar and Lunar
calculations. Chandra is known as Jeeva (Praanadaata), Manomaya (mind alerter),
Annamaya (potency provider from foodgrains, herbs and plants), Amritamaya (source of
life) and Sarvamaya (all pervading). Moon fall day (Amavasya) and Moon rise day
(Purnami) have their own significance in the Solar and Lunar Calendars. The distance
between Moon and the twenty seven Stars is two lakh Yojanas. Distance from Stars to
Shukra and is the same, which is a helpful Planet providing prosperity. Budha (Mercury) is
also as distant from it to Shukra and is helpful except in nearness to Sun. Mangala is not
considered as favourable. Jupiter is generally helpful. Saturn is invariably unhelpful.
Normally, each Planet is away by a distance of 16 lakh miles but the distance from Saturn
is halfway to Sapta Riushi Mandala or the Constellation of the Great Bear (Ursa Major) the
Great Well Wisher of the Universe connecting humans and Gods. Above the Constellation
is the Pole Star (Dhruva) and Sisumara Planetary System or the Sisumara Samsthaana
which has the shape of a Dolphin and represents Vasu Deva Himself. It is coiled with its
head down, with the Pole Star as its tail, on the top of the tail as Prajapati, Agni, Indra and
Dharmja; at the hip position Sapta Rishis, the body with various Stars, Upper chin Agasthi,
lower thin Yama Raja, its mouth Mars, genitals Saturn, neck-back Guru, chest Sun, mind
Moon, navel Venus, breasts Ahwini Kumars, neck Rahu, heart Vasudeva himself, life-air
Mercury, and the body hair pores various Stars on the Sky etc. Thus Sisumara Chakra is a
view of Bhagavan Himself! Beneath Sun are Rahu and Ketu the Sub-Heaven Planets.

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Under the Earth is Bilwa Swarga of over an equal expanse comprising Seven Lokas called
Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Pataala, and the residents of these
Lokas being Daityas, Danavas, and Nagas are all fond of luxurious life with material
enjoyments like wine, women and food, having no illnesses as they all enjoy ‘haataka’ or
herbal juice and blessed with prosperity and wealth.
Twenty eight Narakas exist like Tasmira, Arthamishra, Rourava, Kumbhipaaka, Asi Patra,
Kalasutra, Andha kupa and Raktakta Bhojana, where retribution of justice is rendered
against sins committed by various Beings.

Manvantaras

Then the Theme of Puranas invariably covers Fourteen Manvantaras and Vamshas. The
past Manus were Swayambhu, Swarochisha, Uttama, Taamasa, Raivata, Chakshusa and the
current one is Vaiwasvata; the names of the rest of the Manus to follow would be Saavarni,
Bhoutya, Rouchya and four more Saavarnyas.From Swayambhu Manu’s lineage was born
Dhruva the son of Uttanapada; as he was given partial/unfair treatment to his cousin
brother and step-mother, he performed exceptional Tapasya to Narayana under the Guru
Narada Maharshi as Vishnu himself appeared and granted Dhruva a unique position of the
Sky as a Pole Star. A descendant of Swarochisha Manu viz. a King figured out in Puru
Vamsha named Vena and his illustrious son Prithu Chakravarti who chased Prithvi in the
form of a cow and after controlling her forced her to yield ample milk to various species in
the Universe under his Sovereignty in the way desired by them; human beings milked
foodgrains, Rishis milked Tapomaya Brahma, Pitru Devatas milked ‘Swadha’, Nagas
milked Visha / Poison, Asuras milked Maya or Illusions, Kuberas milked Antardhana
Vidya, Gandharvas milked Sugandha , Rakshasaas milked blood, Parvatas milked
Auoshadhis, Vrikshas milked the milk-cut white gum etc thus satisfying all the species.

Surya and Surya Vamsha

In the context of the current Manu called Vaiwasvata, Daksha Prajapati had given
seventeen of his daughters to Maharshi Kashyapa and Aditi gave birth to Vaivasvan
(Surya Deva) and other Devatas, Diti to Daityas, Danu to Danavaas and so on.Vaivaswan
gave birth to Vaivaswata Manu, Yamadharma Raja, Yamuna, and Ashwini Kumars from
Sanjana Devi (daughter of Vishvakarma) and Saavarni Prajapati the future Manu and Shani
Deva from Chhayaa Devi, the shadow created by Sanjana Devi. Vaivaswata Manu had nine
sons among whom Ikshwaku the eldest was the most famed followed by Naabhaga; since
this Manu performed one Yagna with the desire of begetting a daughter, Ila was born and
wedded Budha and they gave birth to Puru. From Naabhaga the lineage included
Ambarisha, and Raivata. An interesting episode was that Raivata along with his daughter
Revati visited Brahma who was then enjoying Gandharva Songs and by the time Brahma
asked for the purpose of their visit and got the reply from Raivata that he desired to secure
suitable husband to Revati, Brahma suggested the name of Balarama (Krishna’s elder
brother) and by the time Raivata and Revati returned to their Kingdom, they found
themselves strangers as they discovered that a full Yuga lapsed from Treta Yuga to
Dwapara Yuga and destiny brought Balarama and Revati together although Revati is older
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to Balarama by a full yuga! In the Ikshvaku Vamsa, there was another illustrious King
called Kuvalaashva whose Kingdom was for long pestered by a powerful Daitya named
Dundhu who secured boons of invincibility under water. The King instructed his hundred
strong sons to drench out water from the Ocean-banks and pulled out the Daitya, who when
exposed out of water lost his invincibility and was killed; the King’s war tactics were stated
to be unprecedented. Mandhata, Purukutsa and Muchukunda were the other famous sons of
in the Vamsha. Mandhata Chakravarti was reputed to have built the ancient Temple of
Omkareswara Linga near Ujjain near Narmada River as also discovered Manasa Sarovara
on Himalayas and Jambu Dwipa thereunder. Muchukunda was stated to have slept off
through Kalpaas in Dwapara Yuga in Yoga Nidra in a mountain cave; Krishna enticed into
the cave a Yavana King-an associate of Jarasandha the father-in-law of Kamsa whom
Krishna killed-and made him face the tired eyes of Muchukunda and the powerful rays of
his vision burnt the Yavana!

In Purukutsa’ lineage was a King named Tridhanva whose son Satyavrata as a Prince
kidnapped a commoners’s daughter who was about to be married and this created a great
social resentment and the King banished the Prince him out of the Kingdom on the advice
of Sage Vasishtha the Raja Guru. The Prince adopted the ways of a Chandala and took to
excessive drinking and immoral life-style. However, when Maharshi Vishwamitra went
away on a long time Tapasya, his wife and children fell on days of misfortune and utter
poverty and the Prince as a chandala took care of the Sage’s family; once he stole away the
Sacrificial cow of one Yagna being done by Vasishtha, killed it and fed the cow’s meat to
Vishwamitras’s family to lessen the pangs of their hunger and unsuspectingly the Sage’s
wife and children ate the cow meat.Vasishtha discovered that the Prince stole the Yagnya
Pashu, killed it and ate the cow meat and even fed it to the Sage’s wife and family.
Vasishtha further cursed the Prince for three kinds of serious sins viz steatling a cow,
killing it and feeding its meat to a Brahmana family of a Great Sage Vishvamitra. Out of
gratitude, Vishwamitra on return from his long Tapasya asked Satyavrata for a boon and
the latter desired to visit Indra loka but in his mortal body. By the power of his Tapasya
Viswamitra no doubt made the request of Satyavrata possible and sent him upto Swarga –
dwara but the gates of Swarga did not open up and as a retaliation the Maharshi created a
Trishanka Swarga nearby the original Swarga and fulfilled Vasishtha’s curse to Satyavrata
as Trishanka or the latter committed three sins viz. to kidnap a bride and adopt a corrupt
life; to steal a Sacrificial Cow, kill it and to let a Rishi’s family to eat; and finally desired
Vishwamitra to seek and fulfil an absurd boon of reaching a human body to reach heavens!

King Satyavrata’s son was Harischandra who unlike his father was a Symbol of Virtue,
Truthfulness and Sacrifice. He was harassed by Vishwamitra to such an extent on flimsy
grounds that he lost his Kingdom and his personal freedom, besides selling off his wife
and son, leading to abject poverty and son’s death; it was his destiny which finally let his
son get back life and secure Swarga to himself and his wife.

It was in Harischandra’s lineage that King Sagara ruled ; he was born with poison (Sa +
Gara) as his step-mother, tried to poison his mother during the latter’s pregnancy and his
father was short lived due to immoral life. As his mother tried to immolate herself, Sage
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Ourvi rescued her into his Ashram and after bringing up the child, the Sage taught him
Veda Vedangaas and martial arts and made him an expert in warfare, besides teaching him
‘Agneyastra’. Sagara regained his throne after defeating his several enemies like Haihayas,
Shakas, Yavanaas and others. He performed Ashwamedha Yagna to celebrate his victories.
His mentor Sage Ourvi offered two choices to the King’s two wives: one to secure sixty
thousand sons or just one who would be the next King; one wife opted for a single son and
another to have lot of sons. The Sage offered a fruit with one seed and a pumpkin with
60,000 seeds; the wife with one seed delivered Asamanjas (and his son is Anshuman) and
another who desired lot of sons gave several embriyos. Thus along the Sacrificial Horse,
the sixty thousand Sagara Putras were despatched and as suddenly it disappeared dug of the
sea shores to search for it; hence the name of Saagara as dug-up of deep sea by Sagara
Putras. In the process of digging up, Sage Kapila was found by the sons in Tapasya
underneath the Sea and having suspected him to have robbed the horse, insulted him and
man-handled. Kapila Muni opened up his fiery eyes and all the Sagara Putras were
converted as ash! As the misadventure took place, Anshuman pleaded mercy to the dead
sons of Sagara and the kind Kapila Muni gave the boon of redemption of the dead souls
provided the Holy River of Ganges could flow all over the place where the ashes of the
dead were purified. Anshuman and his son Dilip tried Tapasya but failed.

It was Bhagiratha that finally succeeded through relentless Tapasya to Bhagavans

Ganesha, Vishnu, Shiva and Devi Ganga herself. Since Bhagirath was wholly instrumental
in this most distinguishing act, Ganga Devi came to be reputed as Bhaagirathi.

In the long lineage of Bhagirath in the Surya Vamsha that followed, the illustrious
personalities included Raghu, Aja, Dasharatha and the Epic Hero Shri Rama who stood
tall in the Immortal Ramayana. Such was the most glorious chapter of Surya Vamsha and
Ikshvaaku Vamsha which dominated the Global Scene in the History of Mankind through
the two significant Satya and Treta Yugas!

Chandra and Chandra Vamsha

Maharshi Atri performed Tapasya for thousand Divya years and pushed up his virility
upward in his body during that long period; that magnificent deposit got converted into eye
drops and spread over all the Ten Directions. On realising this development, Brahma
provided a Chariot to that unique illumination which came to materialse as Chandra and he
did twenty one ‘Pradakshinas’ from Prithvi to Samudra and in the process his radiance
germinated ‘Anna’(food grains), various other food and source materials presumably
pulses, roots, creepers, vegetables, Auoshadhis / herbs and Vegetables and, oils etc.
Besides, Brahma made Chandra as the Chief of Brahmanas. For long time Chandra
continued in a highly virtuous and ideal manner, but in course of time he changed his
attitude from modesty to honesty and acquired arrogance and pride which culminated in
committing the worst of sins viz. enticing the wife of his own Guru Brihaspati named Devi
Tara despite the interventions of Brahmanas and Maharshis, the Guru’s warnings and
Brahma’s admonitions. Tara got pregnant and confessed that the child would be of
Chandra’s; Deva Guru suggested that the illegal child must be born in Chandra’s residence
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and then only Tara would be allowed into his house without the child. Chandra named the
boy as Budha, who was an outstanding Scholar of Vedas and Shastras and impressed by
his erudition and virtue, Brahma appointed Budha as a ful-fledged Planet positioned right
opposite Chandra and perhaps correctly so!

Budha’s son was Pururava who was a highly virtuous King and Apsara Urvashi enticed
him and gave birth to Ayu, Amaavasu and six other sons. In the lineage of Amaavasu was
born Jahnu who performed Sarpa Yagna; Devi Ganga approached Jahnu with a proposal to
wed him and flooded the Yagna Shaala but Jahnu desired to marry Kaveri the daughter of
Yavanaashva. Since Ganga insisted to marry Jahnu, he got tired of her and drank her up;
the Maharshis present begged of Jahnu who agreed to revive her as his daughter and that
was why the River was known as Jahnavi. Pururava’s another son was Ayu and Ayu’s
eldest son was the famed Nahusha, who performed ninty nine Aswamedha Yagnas and
nearly got the eligibility to Indratva. In fact, Brahma appointed Nahusha as proxy Indra,
since Indra killed Vritrasura a Brahmana with the help of the backbone of Maharshi
Dadhichi converted as Vajraadutha and disappeared as a fugitive in a lotus stem in
Manasarovara. Nahusha gradually became arrogant and egoistic and asked Sachi Devi to
serve him as his keep. Sachi Devi wanted to escape Nahusha and on his insistence asked
Nahusha to come to her house by his own carrier as Iravata used to go to her by Indra and
thus Nahusha also should come to her by his own distinct Carrier. Nahusha pushed aside a
Palki of Maharshis and commanded Agastya Muni to lift the Palki quickly; Nahusha said
Sarpa Sarpa, meaning thereby Quick Quick. Agastya Muni felt that not only Nahusha
blatantly took away his Palki and even had the audacity say Sapa Sarpa to the Muni to
reach Sachi Devi’s home. Agastya Muni purposively misunderstood Nahusha’s Sarpa
Sarpa and converted Nahusha as an Ajagara (python) and dropped and cursed the arrogant
Nahusha from Indraloka to the thick forests in Bhuloka. On praying the Muni, Nahusha got
a reprieve in the next Yuga when Yudhister would provide relief to the Ajagara’. When in
Dwapara Yuga Pandavas were suffering ‘Aranyavasa’ following Yudhishter’s losing fake
chess game and one day in the Forest life Draupadi longed for a Saugandhika flower in a
pond and asked Bhima to fetch to her; it was at that time the Ajagara coiled Bhima’s body
and when Draupadi ran for Bhima’s rescue, Yudhistara gave correct replies to the difficult
questions asked by the Ajagara, then Nahusha got Shapa Vimochana (Relief from
Agastya’s curse). As Nahusha got his python’s form, Agastya helped Sachi Devi to search
for Indra who hid himself in a lotus stem in Manasa Sarovara and brought Indra back to
Swarga and sought Brahma’s exoneration of committing Brahmahatya dosha, on the
ground that though by birth Vritrasura was a Brahmana, he was an unpardonable demon
responsible to commit countless killings of thousands of innocent persons.

Nahusha and his wife Viraja gave birth to Yayati among four other brothers. Yayati became
the famed Emperor who defeated all the Kings in the World. Shukracharya the Danava
Guru gave his daughter Devayani to Yayati who also married Sharmishtha the daughter of
Vrishaparva, a Rakshasa. Devayani gave birth to Yadu and Turvasu, while Sharmishtha had
Druhya, Anu and Puru. Indra was pleased to have gifted a divine chariot with such
powerful horses that Yayati was able to cover the whole world within six days and nights.

10
Having conquered the Earth, he divided the Seven Dwipas into five divisions and
distributed among his sons. As he got a boon that he could regain his youth if any of his
sons would agree to exchange their youth against his olde age, he was tempted to get back
his youth again, since he was getting old already. He approached his edest son Yadu who
declined the offer and so did all other sons except Puru who readily agreed. Yayati cursed
Yadu and the others and accepted Puru’s offer which enabled him to travel around and
unravel the earthly pleasures for long. But finally he returned from his travels having found
out that the ephemeral joys were endless like the Agni in a homakunda assuming larger
proportions as per the ghee served into it, no human being could ever be satisfied with
food, gold, ornaments and women and the more that a human being got lured into the
whirlpool of life the worse that he would be dragged into it. Thus he realised that there
could nerver be a better satisfaction than that of a spiritual life. By so confessing, he
returned his youth to Puru and left for Vanaprastha / forest life in seek of Paramatma.

In the lineage of Yadu, there was on offshoot branch of Haihaya Vamsa into which the
illustrious Kartaveerarjuna who too became a powerful Chakravarti having secured
thousand mighty hands from Indra Deva. He proved to be an ideal ruler providing shield
and contentment to his citizens that was rare in human history. His valour was such that in
an encounter with Ravanasura the Epic Villian of Ramayana, he imprisoned the Asura and
Maharshi Pulastya had to request him to be released! But in course of time, Kartaveerya
became too vainglorious and killed Jamadagni Maharshi since he did not give away his
kamadhenu. Meanwhile, Agni Deva approached Kartaveerya to let him satisfy his thirst
and gift a huge forest so that he could consume it; unfortunately for Agni and Kartaveerya
the Ashram of Vasistha Maharshi was burnt off too and the Maharshi gave a curse to
Kartaveerya that soon enough there would be an incarnation of Vishnu as Parashurama
who would not only kill Kartaveerya but also exterminate the contempory Kshatriya Kings
who had become so haughty and cruel towards Rishis, Brahmanas and the Subjects in
gereral. Indeed the Curse of Vasishtha became a reality and Parashurama had uprooted the
Kshatriya Kings in as many as twenty seven battles!

In the centuries-long ancestry of Kuru Vamsha, King Shantanu bore the brunt of the
Kaurava dynasty as its key- figure. He and Devi Ganga gave birth to Deva vrata, popularly
called Bhishma Pitamaha. He was so named since took a unique vow of celibacy and
against the institution of marriage to facilitate the wedding of his father’s deep desire to
wed Satyavati alias ‘Matsyagandhi’ renamed by Maharshi Parashara as ‘Yojanagandhi’;
ther Maharshi took fancy for her while crossing a River as she-a fisherwoman- yielded to
the Maharshi’s request and he granted the boons to her that her body smell of fish would
change to that of a Yojana-wide fragrance, that her virginity would be intact and that she
would be the Queen a famous King. As a result of this happening, a Vishnu Swarupa was
born to Satyavati and Parashara as the most reputed Maharshi Veda Vyasa who had the
singular distinction of scripting Ashtaadasha Maha Puranas, countless other Scriptures and
of course the Immotal Epic, Maha Bharata. It was against this background that Shantanu
fell for Satyavati who insisted that in the event of her wedding to the King Shantanu,
neither his elderson Devavrata nor his progeny should claim rights of Kingship to the

11
throne of Kaurava dynasty and thus the fierce vow taken by Satyavrata which got him the
renown of Bhishma. Subsequently, Shantanu’s son was named Vichitraveerya died an
untimely death and as there was a threat of non- incumbency to the dynasty throne,
Bhishma was invited to copulate his cousin’s wives as per the exceptionally approved
Niyoga Practice in vogue then; as a result, Vichitraveerya’s widows Ambika and Ambalika
begot Dhritarashtra (born blind as Ambika closed her eyes in the union out of fright of
Veda Vyas) and Pandu (since Ambalika got pale out of horror at the sight of the Maharshi);
both the women planned to depute their maid and normal and virtuous Vidura was born to
her in the third attempt). Dhritarashtra married Gandhari and gave birth to hundred sons
headed by Duryodhana and Pandu’s wife Kunti gave birth to Yudhishtara from the Amsha
of Yama Dharma, Bhima from the Amsha of Vayudeva and Arjun from the Amsha of Indra
while Kunti bore a child even before her marriage by the Amsha of Surya Deva but out of
fear left the child in a floating basket in a water flow which was found by a childless
woman called Radha and brought him up thus known as Radheya or Karna since he was
born with Karna-kundalas or ear-rings. As the Kauravas and Pandavas grew up with mutual
ill feelings, fanned by Dhritarashtra on one side and Shri Krishna siding the virtuous
Pandavas on the other, an inevitable Maha Bharata Battle climaxed and ended with
bloodbath of Good and Evil forces with Krishna Bhagavan assumed a historic role,
exemplifying his assurance of : Paritraanaaya SaadhunaamVinaashaaya Dushkrutaam,
Dharma Samsthaapanaartdhaaya Sambhavaami Yugey Yugey!

Common coverages of Puranas

Common coverages on most of the Puranas are related to Srishti, Manvantaraas and
Vamsas; emphasis is laid on Dasaavataras in general and focussed attention besides the
specialised Avataras say like Matsya, Kurma, Varhaha, Vamana, and so on. Of course,
treatment of Krishna is strong in some Puranas and is highlighted, say in Bhagavata,
Narada, Padma, Brahma Vaivarta, Agni, Brahma, and so on. Details of Dakshayagna,
immolation of Sati Devi and the aftermath as also Shiva Parvati’s wedding preceded by
‘Kamadahana’, mediation by Sapta Rishis between Himavanta and Shiva,birth of Skanda
Kumara leading to Tarakasura Vadha by Kumara are repeated often by many Puranas like
Shiva Purana, Skanda Purana, Matsya Purana,Padma Purana, Bhagavata Purana,Linga
Purana and so on.

Vratas are highlighted in almost all the Puranas and great emphasis is laid on the methods
of performing the Vratas, shodashopacharas, the details of Mantras, Stutis and phalas in
observing the Pujas as illustrated in the ‘Kathas’. Satyanarayana Vrata, Ganesha Chaturthi,
Naga Panchami, Skanda Shasthi, Radha saptami, Madhana Dwadashi, Mangala Gauri,
Varalashshmi Vrata and so on. In fact, Narada Purana and Bhavishya Purana have mines of
Vrata details. So does Matsya Purana which provided an overview of Sixty Four Vratas
plus Ananta Triteeya, Saarasvata, Bhima Dwadasi, Shiva Chaturdasa and more Vratas in
full details. Nava Graha Puja,and Vaastu Puja are given in great detail in the same Purana.
Varaha Purana is yet another Purana specialising in Vratas in respect of each and every
Avatara of Vishnu from Matsya to Kalki!

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Similarly, considerable importance is given to Tirtha Darshanaas. Outstanding examples
of Puranas devoting prominence to Tirthas are Skanda Purana devoting chapters after
chapters covering Arunachala, Venkatachala, Puroshotthama Khsetra, Badari/ Kedara,
Ayodhya, Rameshwara, Kashi, Avanti, Prabhasa Khetra, Dwaraka, Manasa Tirtha,etc.
Padma Purana provides a compendium of endless Tirthas through out the length and
breadth of Bharata Varsha. And so does Varaha Purana ranging from Vishnu Para and Shiva
Para Tirthas. Siva Purana highlights Dwadasha Linga Darshana viz. Kedara in Himalayas,
Bhimashankara in Maharashtra, Visweswara, in Kasi, Triambika in Maharashtra,
Somanadha in Sourashtra, Srishaila in Andhra, Mahakaalka in Ujain, Omkara near Ujjain,
(M.P), Vaidyanatha at Deogarh (Bihar), Nageswara near Dwaraka (Gujarat), Rameshwara
in Tamilnadu, and Ghishneswara in Aourangabad (Maharashtra). There are innumerable
Upalingas mentioned in Koti Rudra Samhita! Similarly, fifty one Shakti Peethas spread
over the length and breadth of Bharata.

Varnaashrama Dharmas: In Maha Bhagavata, there is a Chapter titled Uddhava Gita, in

which Bhagavan Krishna preached to his special devotee named Uddhava that the basic
principles of Varnashrama Dharma required a fourfold classification of Brahmanas with the
duty of Spiritual and Intellectual pursuits; Vaishyas with the duties involving Finance,
Business and farming; Kashatriyas to perform Administration and Defence, and Shudras as
Labourers and Artisans, besides general services. BUT, the division should be made on the
basis of aptitude, regardless of birth; the Veda base was given in Bhagavata allowing
persons to accept symptoms of propensity and talent: ‘’Yasya yallakshanam proctum
pumso varnaabhivyanjakam, Yad anyapraapti drusyata tatteniva vinirdisat’’ “(If a person
reveals symptoms of being a Brahmana, Kshatriya, Vaisya or Shudra even if he / she may
be accepted by the symptoms. BUT, the Regulative Principles do prescribe that the
concerned ‘Vidhis’ or definite duties be performed too like refraining from meat (Ahimsa),
renouncing intoxicants (Purity of consciousness), resorting to illicit relations with
women/men (loyalty and faithfulness) and gambling (illegal acquisition). There are also
niyamas or optional duties like Bahyantara Suchi, Japam, meditation, austerity, sacrifice,
dependability, hospitality and worship; (Shoucham, Tapas, Swadhyaya or study, Santosha
(contentment); Daanam (Charity) and Ishvara Pranadaanam (total dedication), Satsanga,
practice of Yoga, Surya Namaskaras.

A Brahmana is one by birth; by virtue of Samskara or training or practice he becomes a

Dwija; and by virtue of Vidya or knowledge he is called a Vipra. Thus the features of a
proper Brahmana are Janma (birth), Samskara (tradition and training) and Vidya. A
fulfledged Brahmana is Vidya, Mantra and Vedas accompanied by practice and penance.
Indeed perfect Brahmins in our contemporary world are becoming very few and far
between. Such an ideal Brahmana wakes up in the Brahma Muhurta, after prayers to Ishta
Devatas of Vishnu-Shiva-Shakti and after morning ablutions takes Snaana rendering
Purusha Sukta; performs Sandhya Vandana,Yoga, Surya Namashkara, Pitru Tarpana,
Agnihotra homa, Sahasra naama puja and Madhyahna Sandhya. During the day he
performs Swadhyaya of Scriptures, Vedanga Pathana/ Practice of Siksha / Sangeeta, Kalpa
Grandha,Vyakarana Shastra, Niruka Varnana, Chaanads Shastra, Jyotisha Shastra / Jataka

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Skandha; Evening Snaana, Sandhyavandana and Evening Puja. It is rather improbable that
such ideal Brahmanas are ordinary. The least that one could perform is daily Gayatri
Vandana, possibly thrice a day.

Sandhya Vandana-Mantrartha and Scientific Explanation

Sandhya Vidhi is explained in various Puranas especially Agni Purana, Padma Purana,
Bhavishya Purana and Narada Purana. This seeks to optimise (‘Nyasa’) of the integration
of the body, the inner Soul and the Supreme Force. In the human body there are ten
important veins which create Prana Vayu viz. Ida, Pingala, Sushumna, Gandhari,
Hastijihva, Prutha, Yasha, Alambusha, Huhu, and Shankhini. Apart from Prana Vaayu,
there are nine other forms of breathing viz. Vyana, Apaana,, Samaana, Udaana, Naga,
Kurma, Krikara, Devadutta, and Dhananjaya. Most importantly, there are Five forms of
Life’s breathing process which are of utmost importance: Prana (The Principal Energy),
Apaana (Internal Energy), Samaana (the Balancing Energy), Vyaana or the Central Energy,
and Udaana (the External Energy). Thus Devi Gayatri is stated to possess Five Faces
representing Five Portions of the Sacred Gayatri Mantra: OM (the Central Face)-
BHURBHUVASSASAHAH (the Second Face)- TAT SAVITUR VARENYAM ( the Third
Face)-BHARGO DEVASYA DHIMAHI (the Fourth Face) –and DHIYO YONAH
PRACHODAYAT (the Fifth Face). The Trimurtis Brahma (the Creator),Vishnu (the
Sustainer) and Maheswara (the Liquidator) with the three Gunas or Attributes are together
absorbed in the Prayer to Devi Gayatri; integration of the human body who renders the
Mantra and Paramatma takes place instantly via the Three Murtis and the best conduit is
the Gayatri Mantra. The literal meaning of the Gayatri is: Om (Hey
Paramatma!); Bhur (the Embodiment of Vital Energy), Bhuvaha (the Destroyer of
Sufferings), Swaha (the Form of Hapoiness),Tat ( that God), Savitur (Bright like Sun),
Varenyam (The Magnificent), Bhargo (the Destroyer of Sins), Devasya (The Divine
Force), Dhimahi ( May Receive), Dhiyo (Intellect), Yo (who), Na ( our), Prachodayaat ( let
it be inspired in the right direction); In sum the meaning states: Oh God, Yor are the
Creator of Life, the Destroyer of Sorrow, the Bestower of Happiness and the Creator of the
Universe; may we receive your Supreme Light to demolish our sins and guide us in our
intellect in the right direction)!’
[Scientific explanations were offered by modern Scientists about the Gayatri Mantra.
According to Astro Physics and Astronomy, a sound is produced due to the fast movement
of Bhumi, the Planets and the Galaxy or the Milky Way, called Akshaya Ganga having
some 100,000 million Stars. The Galaxy, the Moon and the Earth-all revolving around Sun-
each moving on their own axis at a mind boggling velocity speed of 20,000 miles per
second produce a Super Sound and Rishis named it as OM. The sum of Gayatri is as
follows: The Earth (Bhur), the Planets (Bhuvaha) and the Galaxy (Swahah) are rotating on
their axis at a great velocity as a Unique Sound is made which was a Formless Entity. The
total Kinetic Energy generated by the movement totalled or balanced the total Energy
consumption of Cosmos and this was named as Pranava or the Body Energy (mass of
Galaxy multiplied by velocity and further multiplied by two: Mass x Velocity x 2). That
Entity (God) who manifested in the Form of Radiance (Sun or Savitur) is worthy of
bowing or of reverence. We should meditate (dheemahi) upon the light (bhargo) of that
Entity (Devasya) as also perform the chanting of OM. May he (Yo) guide us in the right
Direction (Prachodayaat) our intellect (dhiyo)!] Chanting the Gayatri Mantra by
understanding the meaning and purport even a few times a day would demolish sins and
the more number of times one recited would secure multiplied fruits.

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‘Daanas’and ‘Tirtha Yatras’
On becoming a King, Vena was intially an exemplary King of high virtue.But in course of
time, one unclad, broad-chested and Kamandal dhari Jain Muni arrived in Vena’s court and
brain-washed him in a belief that had no role for Yajan- Yaajan-Vedadhaayan- Tapasya-
Dana-Swadha /Shraadha-Swaha / Agnihotra or homa. Saptarshis tried their best to rescue
from the evil grip of the misleading belief of ‘Arhan’. Thus the Rishis and the majority of
the wise and God-fearing masses churned the body of Vena and cleansed it as described
earlier and installed Pruthu as the King. Vena was sent on Tirtha Yatras and performed
Tapasya and Lord Vishnu appeared and got him back on the moral track to refresh in his
memory of the values of what were vehemently opposed by him earlier, especially of
Tirtha Yatras and charities.Bhagavan Vishnu Himself extolled the supremacy of Daan and
advised King Vena to perform Daan as the sure destroyer of sins and promoter of fame and
happiness. Vishnu affirmed that He would readily reward whoever gave charity with a
clean heart to a well-deserving Brahmana of foodgrains, clothes, Gold, Bhumi, Cows, Cash
and such other gifts. Bhagavan further described that there were four kinds of Danaas, viz.
Nithya, Naimitthika, Kaamya and Praaya. Nitya Daana is in the form of Anna (food), fruits
and flowers, Vastra (Clothes), Taamboola, Abhushana (Jewellery), Gold and such other
items after worshipping Devas and Pitras. Naimitthika daanas are performed on
Amavasyas, Pournamis, Ekadashis, Samkranti days or when Sun’s directon changes
towards Uttarayana; Pournamis of Magha, Ashadha, Vaishakha and Kartika months;
Somavati Amavasya, Aswin Krishna Trayodasi, Pitru Tithi etc. and these are effective and
highly propitiating. Kaamya Daanaas are in the context of Vratas, Deva Pujas, weddings,
Jaata karmas, Upanayanas, Temple Pujas, Bhu-sthapana karyas or Earth breaking tasks of
housing, wells, Sarovars etc. all targetted for the success of the desired tasks. Other types
of Danaas of Praya nature are oriented to ‘Mrityu’ and targetted to provide to Peace to
departed Souls in ‘Paralokas’.
Describing the significance of Tirtha Yatras to King Vena, Bhagavan Vishnu emphasised
River Ganga as the most sacred, besides other Rivers like Sarasvati, Narmada, Yamuna,
Taapi (Tapati), Charmanvati, Sarayu, Ghaghra, Vena, Kaveri, Kapila, Vishaala, Godavari,
Tungabhadra, Bhimarathi, Vedika, Krishaanga, and so on. In fact, there are countless such
Tirthas dotting the Punya Bhumi of Bharat in which Snaana and Daana karmas yield
excellent results and all such Tirthas are dotted all ove the Punya Bhumi of Bharat in which
Snaana and Daana karmas yield excellent results and all such Tirthas are called Vishnu
Tirthas. In fact, Tirthas are everywhere like Sarovars of Manasa status, Mountains like
Meru, Himalayas and Vindhya; Yagna Bhumis, Agnihotra Homa Places, Shraddha Bhumis,
Deva Mandirs, Homa Shalas, Vaidika Swadhyaaya Mandirs, Goshaalas, residences of
Somayaaji Brahmanas, where Pita and Mata live, where Puranas are recited and heard,
where Veda Shravana is heard, where Guru lives and each and every Place of Worship!
As regards the unique significance of ‘Daan’ (Charity)-its Profile and Fruits, once Arjuna
visited the Ashram of Sage Narada and secured blessings, especially since Arjun made the
‘Panchaapsara Tirthas’ accessible once again. In this context, Narada described to Arjun
about ‘daan’ (charity), its two ‘hethus’ (varieties), six ‘Adhishtaans’ (Reasons), six ‘Anks’
(Parties), two ‘Parinaams’ (end results or fruits), three bhedas (classifications) and three
‘Vinas Saadhanas’ (negative results). The two ‘hethus’as normally perceived are about the
size of the charity-small or big- as also of the quality. But such ‘hethus’ are not as
important as the ‘shraddha’ or dedication and devotion are. Bhagavan Siva would be
pleased only by the sincerity and pure heart that is attached to the charity rather than any
other aspect. Again, ‘Dhana Daan’ or the charity of money is more popular than ‘Vastu
15
Daan’ or charity of material, ‘Vastra Daan’or charity of clothes etc. since charity of money
would buy back Vastu or Vastra. Then the six ‘Adhishtaans’ or reasons of Daan are:
‘Dharma Daan’ without strings attached ie.Daan given to the Virtuous or Dharmatmas;
‘Artha Daan’ keeping in view some purpose or utility; ‘Kaama Daan’ like favours for
women, wine or such other benefits in view; ‘Lajja Daan is due to compulsions of Public
or Society; ‘Harsha Daan’ is made on receiving good news and out of happiness; and
‘Bhaya daan’ out of compulsion, fear or avoidance of risks.
The six ‘Anks’ or donor/receiver parties are as follows: The Positive Donors are ‘Daatas’
by nature; the ‘Dharmatmas’ or the Virtuous; those desirous of donating willingly and
happily; the ‘Vyasana rahit’ or devoid of bad habits; ‘Pavitra’ or Symbols of Purity and
‘Anindaneeya’ or the blemishless.The Negative Donors are ill mannered, indolent, evil
minded, persons of bad habits, persons who swear to support the Evil and persons who are
sleepy! Among the Good Receivers of Charity are those of good ‘Kula’ or caste, who has
‘Vidya’ or good Education, good ‘Aachaar’ or family bearing / tradition, earners of rightful
way of life or of Satvik Life, of kind heart, ‘Jitendriya’ or of Controlled Emotions and
finally of excellent parenthood. The second category of receivers of donations is of
pleasant visage, of sincerity and thankfulness but not of demanding nature, cantankerous or
mean. The donors of charity must have the perspective of what kind of material is required
or useful to the receiver or otherwise the purpose of charity would be defeated.The two
‘Parinams’or end results/fruits are either gain of ‘Punya’for the ‘Paralok’ or after death or
for use in ‘Ihalok’ or the current life to the receiver. The latter ‘Dannas’ or for the use of
Ihalok are of four types viz. Dhruva, Trika, Kamya and Naimittika. Dhruva is for public
use like digging wells, construction of Temples, gardens, Choultries, schools etc.Trikha is
for daily utility like ‘Nithya Daan’, say Vidya Daan. Kamya Daan is to fulfill one’s own
desires like victory, wealth, might etc. Naimittika Daan is like Samkranti Daan, Grahana
(Eclipse) Daan, Daan at auspicious occasions like weddings, Vraths etc. or Kriyapeksha
Daan like Shraadh, Vratas etc.; Gunapeksha Daan like Vidyabhyas and so on.
Three ‘Bhedas’or types of Daan are classified; the best types are charity of houses,
temples, buildings, Bhumi (farms / fields), cows, Wells, gold and ornaments and the best of
course is to give away one’s own life itself as ‘Daan’. The Secondary Variety of charity
relates to Anna (Food grains), Vastra (Clothing), ‘Vahan’ etc. The tertiary kind of Daan is to
donate footwear, umbrellas, utensils, curd, honey, ‘Asan’ or seating, deepa or Light, wood,
stones etc. Now, there are three kinds of ‘Daan Naashak’ reasons viz. ‘Paschattaap’ or
regret of having given the Daan; ‘Apaatra Daan’ or charity to the wrong and unserved
person or ‘Ashraddha Daan’is to a person on account of laziness. Paschattapaya Daan
indicates as to why the Daan is given at all; Ashraddha Daan is Rakshasa Daan and Apaatra
Daan is as bad as not giving it away. The worst Daan is ‘Paisacha Daan’ or the charity duly
given is returned under duress or due to the bad behaviour of the receiver or the donor.
Incidentally, Apaatra Daan should be avoided to an undeserving Brahmana who is bereft of
‘Vidya’, sells his/her conscience if his Bhumi is accepted; if he accepts a cow to kill it or
sell it; if he accepts gold to encash it, a horse that might destroy the receiver’s eyes; Vastra
to harm his wife; ghee his manliness; til seeds that might harm his children and so on.
Some Interesting References and Episodes from Puranas
Avadhuta Dattatreya: Known as a Three Headed Avatar of Brahma, Vishnu and
Maheswara, representing the three Gunas of Sat-Rajas and Tamas, Dattatreya was a mystic
Saint and an Avadhuta (‘Ava’ stands for bad materials and Dhuta stands for ‘washed

16
away’). He carried four dogs representing four Vedas. He was an Avatara mainly to
propagate Ashtanga-Yoga comprising Yama (Morality), Niyama (Discipline), Asana (Right
posture), Pranayama (Control of Life Force), Pratyahara (withdrawal of senses from
worldly desires), Dharana (Concentration), Dhyana (Meditation), and Samadhi (Alignment
of Self with the Supreme). He was a kind of TravellingYogi always on the move. Once a
Yadu King came across Dattatreya and asked him as to how did he learn so much in life
and the reply was that he learnt everything from Prakriti (Nature) which bestowed full
knowledge and there was no need for ‘Adhyayana’ or formal learning from one Guru but
as many as twenty four Gurus viz. the Pancha Bhutas (Five Elements), Sun and Moon and
Nature’s species.Prithivi taught patience and service to all; water taught the need for
washing off external and internal cleanliness; Tejas / Fire provided cooking simple and
healthy food, motivation to worship by homams and burning off the Arishad Vargas; Vayu
taught Yoga by controlling breathing and vital energy and spreading fragrance or Virtue
against bad odours of wordly attractions; and Sky taught immunity from rains, winds and
storms and an instant awareness of the all-pervading, eternal and infinite Supreme Power.
From Sun he learnt discipline, periodicity, self-lessness and Spiritualism and Moon taught
the inevitability of waxing and waning, coolness of temper and equanimity, besides
immunity from disease. From a pigeon, Avadhuta learnt helplessness against fate and the
futility of excessive attachment when its female companion was trapped in a net and when
tried to save got caught itself; from a python, he learnt extreme patience and persistence till
the python finally secured its prey; from Sea, he learnt the profundity and depth; a moth
taught him not to rush into flames but to weigh the pros and cons; a honey bee taught him
diligence to collect honey by flying from flower of flower and thus to acquire knowledge; a
bee hive taught him not to store too much lest one day the bee hive keeper would take it
away by force; a deer got attracted by music and got caught by a hunter; a fish got attracted
by a bait; a prostitute got easy money realising too late there were thousands of other ways
of living; an elephant got killed due to reckless competition with another elephant; a hawk
got a piece of meat and had momentary pleasure but a bigger hawk snatched away the
piece; the Avadhuta saw a child without any a care and concern and imagined that one
should be like him; saw a girl husking rice at her home and on seeing a stranger removed
her bracelets making lot of noise and thus avoided embarrassment; an arrows-man
concentrating to hit the target fully unmindful of a King passing by; a spider weaving
threads from its mouth to catch flies and after the catch, destroyed the threads reminding
the Almighty’s ways of creating, preserving and destroying; and finally realising the
example of a wasp which entered a larva’s (insect) hive and as the insect stayed put out of
fear finally became the wasp itself thus meditation making a human being converting
himself into God!’ (Source: Maha Bhagavata)
Why Draupadi was wedded to Pancha Pandavas? Bhu Devi requested Indra to lessen the
burden of Evil Forces on Earth. Indra asked Surya, his son Yamadharma, and Vayu Deva to
pass on his own virility to Devi Kunti thrice and once to Devi Madri. Simultaneously, a
pious Sage awarded a boon to Kunti even when she was a Kanya (Virgin); out of curiosity
Kunti desired to test the boon and invoked Surya. The latter appeared and blessed Kunti.
She got conceived and had to suffer the situation by keeping the child in a floating box left
it on a water body nearby. Sighting a child in a box, Radha a childless wife of a charioteer
in the King’s Court adopted the child and since the latter was born with Kundalas on his
ears was named as Karna or Radheya. After her wedding with King Pandu the latter was
cursed by a mating deer coulpe which were hurt an forest hunt that the moment he tried to
meet his wives in bed, he would die. Kunti pacified King Pandu that she knew a Mantra by
virtue of which she could invoke Devas and that was how Yudhishtar was born of Dharma
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Raja, Bhima was born of Vayu, Arjun of Indra himself, while Madri the younger wife of
Pandu gave birth from Ashwini Kumars-but all the Devas carrying Indra’s own veerya.
Draupadi was Indra’s wife Sachi Devi herself as she was born as Yagneshani emerged from
Agni and Yana Purusha was Indra who divided his radiance among his own progeny of
Karna and Pancha Pandavas. Hence there was no sin involved at all! (Source: Markandeya
Purana)
Play of Maha Maya-Veda Vyasa and Narada share their experiences: Veda Vyasa narrated
his experiences of Maha Maya to Narada; he described that his father Maharshi Parasahara
was enticed with Devi Satyavati a fisher woman while he was travelling by her boat driven
across a River and in a lonely island had his union with her who had the epithet of a
Matsyagandhi. He gave her boons that her ‘Kanyatwa’ (virginity) would be intact, that a
Maha Purusha of Narayanaamsha would be born of the union (none else other than
himself), that her body odour would instantly change as a Yojanagandhi spreading
fragrance a yojana all around, that she would be the Queen of a great King Shantanu and
that she would be a key figure in the furtherance of Kuru Vamsha. Another instance that
Veda Vyasa highlighted was that at his mother’s insistence he had to go to bed with his
dead younger brother’s wives to beget two sons Dhritarashtra and Pandu as also a servant
woman’s son Vidura. Yet another impact of Devi Maya was that he got attracted to Apsara
Ghritachi in the form of a parrot (Suka) and spilt out his virya near an Agni Kunda and thus
gave birth to Suka Maha Muni an epitome of Brahmacharya and unique knowledge of
Vedas and Scriptures; Vyasa was so passionately fond of his son that the latter when
refused to marry was sent to Videha King Janaka of high wisdom and convincing power
and prevailed on the son to finally got him married!
Narada (‘Nara’ stands for knowledge and ‘da’ means giver) the Loka Sanchari (Universal
Traveller) who had a penchant for interference with other’s affairs -albeit for Loka
Kalyana- fell flat against Maha Maya. He obstructed Daksha Prajapati’s sons Haryasvas to
enter marital life by advising them to perform Tapasya instead and gave them the Mantra
Om Namo Narayanaaya. Daksha cursed Narada that the latter would soon be a Grihasta. In
course of time both Narada and Maharshi Parvata fancied to visit Bhuloka and since they
had to spend the rainy season agreed during the pilgrimage to accept the hospitality of
King Sanjaya. The King asked his youthful daughter Damayanti to make the necessary
arrangements for their pujas. Gradually, Damayanti got attracted to Narada for his
erudition, especially his unparalleled knowledge of Sangeeta and his expertise in playing
Veena.Narada too reciprocated her amoral approaches. Parvata did not approve, parted his
company and even cursed him with a monkey face. King Sanjaya and his wife sought to
hurry up and Damayanti did not mind his monkey face either, since Kinnaras also had
horse-faces. After their wedding, Parvata made a visit to the Narada couple and the former
withdrew his curse against Narada. In another context, Narada bragged that he was not a
victim of Maha Maya to Krishna who quietly took him by his Garuda vahana for an outing,
suggested that they might refresh on way to a lake near the Capital of Kannouj, asked
Narada to get into the water so that Krishna too would do likewise and as Narada had a dip
and popped up he forgot who he was; in fact Narada became a charming woman and
Krishna left by Garuda leaving Narada as woman was attracted the King of Kannouj,
married ‘her’, begot sons and grandsons. After long lapse of time, grandmother Narada was
bereaved since her sons died in a war against enemies; an elderly woman (Krishna)
escorted ‘Narada’ to another lake near Kannouj meant for bathing women after the
obsequies and after the bath, ‘Narada’ re-emerged from the lake as original Narada and the
so-called elderly woman took the form of Krishna again! Narada realised that Maha Maya
(Krishna) did have the last laugh at Narada’s costly encounter! (Source: Skanda Purana)
18
 Significance of Rudrakshas: Maha Deva was tired in tracking the tricky and invincible
Demon Tripurasura, finally pulled out his ‘Ajagava’ dhanush and despatched the unique
Vikaaraal arrow and killed him. The long chase of the Asura who was fortified with
Brahma’s boons tired out Maheswara and this tedious task ended up with profuse tears
from his right eye signifying Surya Netra and from the streams thus materialised emerged
Rudraksha Trees yielded twenty kinds of yellow seeds, while from his left eye called Soma
Netra came sixteen varieties of white coloured beads and from the third eye on the
forehead called Agni Netra came black beads. Eka Mukhi Rudraksha represents Shiva
himself by wearing which a person gets immunity from killing a Brahmana; the Dwi-
Mukhi represents Deva and Devi which has the power of committing two of Maha Patakas;
Tri Mukhi represents Agni Deva which could ward off the sin of killing a woman;
Chaturmukhi represents Brahma terminating the evil of any kind; Panchamukhi is like
Rudra demolishing the sins of consuming all kinds of material including poison; Shanmuki
representing Shanmukha washes off even Brahma hatya; Saptamukhi stands for Manmadha
wearing which removes the sin of stealing gold and other valuables; the Ashta Mukhi
stands for Ganesha bestowing plenty of food grains, vastras and all-round prosperity
besides the sin of illicit relationships; Lord Bhairava is represented in the Nava Mukhi
meant for providing contentment and demolition of several sins; Dasha Mukhi manifesting
Janardana controls the negative effects of Planets and destroys the evil effects of Piscachas,
Goblins and the like; wearing Ekaadasha Mukhi is as potent as executing Ashwamedha and
Vajapeya Yagnas as also charity of several cows; Dwadasha Mukhi is a manifestation of
Twelve Adityas (Mitra, Ravi, Surya, Bhanu, Khaga, Pushan, Hiranyagarbha, Marichiman,
Aditya, Savitr, Arka, Bhaskara) yielding the Punya of performing Gomedha and
Ashwamedha Sacrifices and fearlessness from enemies, cruel animals and poisonous
reptiles, snakes etc. A Trayo- dasha Mukhi is stated to be normally a rarity which
represents Kartikeya and if available could ward of the worst possible sins of patricide and
matricide besides bestowing Ashta Siddhis. A Chaturdasha Muhkhi is stated to be the rarest
of the rare as its possession is like carrying Maha Deva Shiva Himself. Wearing Eka
Mukhi, Pancha Mukhi, Ekadasha Mukhi or Chaturdasha Mukhi bestows the best of the
best effects, viz. of physical, mental, psychological and spiritual nature. It is said that close
contact of Rudrakshas with body parts like head, neck, heart and hands protect the wearers
with medical values against depression, stress, diabetes, cancer, heart / blood related
diseases. (Source: Padma Purana, Devi Bhagavata, Siva Purana, Skanda Purana etc.)
Eight-folded approach to Venkateswara: Sage Suta prescribed an Eight-folded Bhakti route
to Lord Venkateswara: 1) To display and ensure Sneha Bhava (feeling of friendship)
towards his Bhaktas (devotees); 2) To perform service to his Bhaktas and satisfy them; 3)
To perform puja to him with sincerity; 4) To direct all actions to him by the self; 5) To
generate Bhakti and Love in the eyes, ears, tongue, touch, hands, legs and mind towards
him; 6) To hear ( Shravana), see (Vision), praise / sing / recite, describe and cogitate about
him; 7) To keep his ‘namaas’ on his lips, thoughts, and heart always and 8) To surrender
and dedicate Him absolutely and seek unreserved refuge from Him. Those who are
fortunate to have a glimpse of the fantastic Idol of Srinivasa do experience the awe and
lasting memory that leaves behind a familiarity and nearness. To those who think of
Srinivasa, either out of curiosity or greediness, love of materialism, fear or casual
occurrence do undergo a definite transformation of outlook, approach to life and morality.
If such casual approach has a multiplier effect, one could imagine the far-reaching impact
of the Eight-folded dedication! As fire is capable of pulling down a huge mansion within
minutes, the stockpile of sins gets ablaze into ash as fast, by taking the shelter of Srinivasa.
Human life which is indeed difficult to secure compared to myriad forms of creations
19
ranging from animals to insects or even as inanimate species, is stated to be well spent and
appropriately lived through, if one takes asylum of the Supreme Power which is Avyaktam
(Unknown), Saashvatam (Everlasting), Vishnum (All-pervading), Anantam (Endless),
Ajam (Unborn) and Avyayam (Indestructible) called Venkateswara! (Source: Skanda
Purana).
Narada’s questionnaire to deserve Brahma’s charity of Maha Tirtha Land: Sage Narada
framed a questionnaire and circulated all over Bharata Desha to elicit best replies so that
Brahma would allot a large Maha Tirtha Land in charity. But the Sage was disappointed at
the innumerable replies received.Finally he was advised that there was a Village called
Kalaap where a small Brahmana Community lived. Narada visited the village and met the
elders there who were great experts in Vedas and Shastras, Vedaangas and Puranas. As the
questionnaire was provided to them, they looked amused and said that the answers were so
ridiculously simple that an elementary school boy would be adequate to reply; they
selected a boy named Suthanu who was considered to be rather dull. In his preface before
giving the replies to the questionnaire, Suthanu read out his ‘pravara’ or introduction about
his Vamsha and himself : Chatussagara Paryantam Gobrahmanebhyassubham bhavatu-his
Rishis of three generations, Vamsha, Veda Sakha ie. Rig-Yajur or Saama-his name etc. and
said ‘ Ahambho abhivaadaey, and prostrated before Narada; the boy said that some times
Brahmanaas recite Mantras without knowing the meaning and such Brahmanas were like
two legged animals. Having said this, Sutanu composed himself before giving his replies:
The first question was about ‘Matrikas’and ‘Aksharas’; the reply was there were twenty
Matrikas each constituting twenty letters in a Matrika, besides which there are fourteen
Swaras, thirty three ‘Vyanjanaas’, Anuswaraas, Visargas, Jihva muleeya or to tongue ended
voice. The Swaras from ‘A kar’ to ‘Auom Kar’ represent Manu Swarupas viz. Swayambhu,
Swarochish, Auttam, Raivat, Tamas, Chakshu, Vaivasvata (the present Manu), Savarni,
Brahma Savarni, Rudra Savarni, Daksha Savarni, Dharma Savarni, Roucha and Bhoutya;
from letters Bha to Sha are eight Vasus viz.Dhruva, Ghora, Sowmya, Apa,Nala, Pratyasha
and Prabhasa; from Ka to tha are Twelve Adityas viz. Dhata, Mitra, Aryama, Shakra,
Varuna, Amshu, Bhaga, Vaiwasvan, Pusha, Savita, Twashta, and Vishnu; from da to ba are
Eleven Rudras viz. Kapila, Pingala, Bhima, Virupaksha, Vilohita, Ajaka, Shasana, Shasta,
Shambhu, Chanda, and Bhava; letters Sa and ha represent to Ashwini Kumars, and the
Anuswara, Visarga, Jihva Muliya and Upadhaneeyas stand for Jarayuja (born by Yoni),
Andaja (born of egg), Swedaja (born of sweat) and Udbhuja (born from Earth).
The second question was about the twenty five materials for domestic / personal utility and
the reply was Pancha bhutas of Prithvi, Apas, Tejas, Vayu, and Akash (Earth, Water,
Radiance, Wind and Sky respectively; Five Karmendriyas (Mouth, Hands, Feet, Anus and ;
Genital); Five Jnanendriyas (Ears, Eyes, Tongue, Nose and Skin) and the corresponding
reactions viz. Shabda (Sound), Rupa (Vision), Rasa (Taste), Ghraana ( Smell), and Sparsha
(Touch) and Pancha Vishayas are Manas (Mind), Buddhi (Thought), Antaraatma
(Consciousness), Ahamkara (Ego), Prakriti (Nature / Maya), and Purusha (Almighty).
The third question related to the art of converting several women as one entity and the
reply is Buddhi or mental condition which is comparable to the capricious womanhood; it
is Buddhi that assumes myriad kinds of feelings, reactions and impulses.
The fourth question related to a person who knows the scripting of sentences connected to
strange fiction and that is what a ‘Sansara Bandhan’ or the lure of life all about!
The fifth query was about a learned Brahmana living in an ocean with the full awareness
that a ferocious crocodile is around always. The reply is that the joy of living by way of
Moha (obsession), Vyamoha (enticement) and Lobha is despite the awareness that death is
20
round the corner.
The sixth query was about the eight-fold Brahmanatwa and the reply is that the latter is
classified as Matra, Brahmana, Shrotriya, Anuchan, Bhruna, Rishi Kalpa, Rishi and Muni.
A normal Brahmana by birth has the advantage of Upanayana and Gayatri Upadesha
without Vedic Karmas and is only a Matra type. If he follows Vedic Achara like practising
truthfulness and Piety then becomes a Brahmana. He is qualified as a Srotriya, if he
performs rituals and is proficient in atleast one Veda Sakha, besides six Vedangas. A higher
class of Brahmana is an Anuchaana who could practise, teach / preach and a Bhruna has
Tatwa Gyan, a Rishi Kalpa is an Ashrama dweller; Rishis are meditation centric and Munis
possess Yogic powers.’
The seventh and eighth queries were about the first days of each Yuga and Manvantaras
and these are Kartika Shukla Navami, Vaishakha Sukla Triteeya, Marga Krishna Amavasya
and Bhadra Krishna Trayodasi are in respect of Satya, Treta, Dwapara and Kalki Yugas
respectively; while those of Manvantaras aforementioned (vide Question one above) are
Ashviyuja Shukla Navami, Kartika Dwadasi, Chaitra and Bhadra Tritiyas, Phalguna
Amavasya, Puasha Ekadasi, Ashadha Dasami, Magha Saptami, Shravana Krishna Ashtami,
Ashadha Purnima, Kartika Purnima, and Phalguna/Chaitra/ Jeyshtha Purnimas
respectively. All these days are worthy of Homas, Charities and penances.
The ninth query was about the first ever ride by Surya Deva had on his chariot and the
reply is that it was on Ratha Saptami day on Magha Sukla Panchami when austerities and
charities must be observed to secure Surya Deva’s blessings of long life of wealth and
excellent health.
The tenth question was about the tremendous anxiety and stress that human beings always
have like a black serpent experiences. The reply is that a human being who has to crave for
daily food has a similar doubt that a serpent has for daily death; both the species suffer
from the daily uncertainty of food and death.
The eleventh qurery was about the most intelligent person in life and the reply was that the
most practical person would be a person who prepares dfaily updates of the balance sheet
of Papa-Punya, especially when old age sets in and the long journey is awaited.
The final question sought a suitable reply: what are the two most significant means of
Salvation? The boy Sutanu replied promptly: One is the Karmic and Dharmik way and
another is the Vihanga Marg or the Sky Route involving Nishkarma and Jnaana Marg;
indeed are there any other routes open to human beings.
Having received the replies to the questions, Sage Narada was thrilled and recommended
the Kalaapa village to receive the Daana of Mahi Sagara Sanganma Maha Tirtha, situated
from Klaapa Village some hundred yojanas by Akasha Marga away from the Kedara
Mountains. As a result, some thirty thousand Brahmanas of immense quality who were
versatile in ‘Vedaadhyaana’ and Anushthaana (Ritualistic Meditation) were transferred to
Mahasagara by the grace of Kartikeya. (Source: Kartikeya Purana)
Anecdotes of Kartikeya and Ganesha: There were different ‘Avatars’ (incarnations) of
Kartikeya and Ganesha in various Kalpas. In ‘Sveta Varaha Kalpa’, the two anecdotes about
Kartikeya and Ganesha- the Illustrious Sons of Siva and Parvati- were narrated by Lord
Brahma to His Son Devarshi Narada. As both the Brothers came of marriageable age, the
question arose as to who should be married first and the parents decided that whosoever
could circumambulate the entire Universe first would get the choice. Kartikeya flew off by
His carrier- a peacock- without even waiting for a minute, Ganesha who applied His mind
and recalled what Vedas stated that a single ‘Pradakshina’of one’s parents would yield the

21
fruit of ‘Bhu pradakshina’. Even half way through the full circle of the World, Sage Narada
intercepted Kartikeya and conveyed that Ganesha’s wedding with Siddhi and Riddhi was in
progress already (they were blessed with two sons Kshema and Labha eventually).
Kartikeya felt cheated by the parents and retired at Krouncha Mountain and the parents
brought Him back by cajoling the dear son who felt hurt! It is on this day of Kartika
Pournami, Kartikeya’s ‘darshan’ is considered as most auspicious.

The Story of Ganesha’s birth is indeed popular. When Nandi was asked to bar entry into
the Interior Place of Parvati as She was taking bath, Nandi no doubt prevented but
Bhagavan still entered and She was not amused. She decided to create an idol of a boy
which was infused with life and empowered Him to challenge anybody with the necessary
powers. The boy followed the instruction and did not allow entry even to Siva. The
Pramadha ganas were asked to teach a lesson to the boy by Siva but they were defeated in
no time. Siva Himself decided to force His entry but to no avail. Finally, an irritated
Bhagavan snapped the boy’s head and Parvati became furious and Her angry
manifestations surprised Siva Himself. She insisted that the boy be brought to life forth
with. Siva suggested locating anybody sleeping in the northern direction and the Sivaganas
were able to trace only an elephant. The severed head of the boy was fixed with that of the
elephant and He was revived. The assembly of Deities who first fought with the boy and
witnessed the entire scene earlier decided that any function in the World ought to be
commenced with worship of Ganesha foremost as He is the Lord of preventing
impediments and of providing success. Ganesha’s worship on Bhadrapada Sukla
Chathurdhi is a must all over Bharatadesa as one is dreaded of becoming a victim of
undeserving blames since Moon God received a curse from Ganesha that whoever saw the
Moon on the particular Chaturdhi night without worshipping Him would become a sure
target!

Special implication of Ekadashi Vrata-the legend of King Rukmanga: As Ekadashi Vrata is

stated to be the special day of Vishnu, observance of Upavasa (fasting), Puja and Vrata on
this day is stated to be one of the pre-requisites to qualify the abolition os sins and
attainment of Vaikuntha.In fact, the advantage of performing the Vrata in full faith and
devotion as prescribed would ensure the fruits of executing several Assvmedha and
Rajasuya Yagnas, besides avoiding Yama Darshana. It is not the bathings in Sacred Ganga,
Gaya, Kashi, Pushkar, Kurukshetra, Narmada, Devika, Yamuna and Chandrabhaga that are
of importance but performing the Vrata. To signify the import of the Vrata, King
Rukmanga of Surya Vamsha was in the regular habit of publicising the Vrata by
announcements on elephant tops to alert all the citizens that one and all in the age groups
of eight to eighty five years must observe fasting, Puja and penances on Ekadashi with
exceptions of expectant mothers, Kumari Kanyas, persons suffering from diseases or with
disturbed minds. As the law was enforced with strictness, there were bee-lines by the
citizens to Vishnu dhaams and Lord Yama Dharma was had free time and Chitragupta was
jobless, as the paths leading to Yama loka which were normally over crowded had very few
sinners in thin streams. Maharshi made a trip to Yamaloka and enquired of Dharmaraja as
to why the hells which were always busy, noisy and bristling with tremendous activity
became suddenly quiet and motionless! Dharma raja informed Narada that King Rukmang
enforced Upavasa and Puja compulsory on Ekadashas extended to Dwadashis too.
Dharmaraja took Narada ton Chitragupta to see the accounts of arrivals which revelaled
telling figures as per the Records.Then both Dharma Raja and Chitragupta approached
22
Lord Brahma to sensitise him of the developments as the Order Books were getting thinner
by the day. Brahma having examined the accounts and the Reports and decided some
instant action since the subordinate officials were helpless and were having to face action
as per the Rule Book.Lord Brahma then created a highly charming woman named Mohini
and fully briefed her about the purpose of her creation. On the arrival of Mohini on the
scene Brahma Maya overcame the King Rukmanga and decided to marry her any cost. She
agreed but said although she might not ask for any thing including his entire Kingdom but
whatever was desired by her should be agreed by him without objection. That was how
Brahma averted the crisis as Mohini demanded the annulment of the Ekasha Vrata Rule!
Shata Rudreeyam:1) Brahma dedicated a golden Linga to Bhagavan Siva named Jagat
Pradhana and prays it at His feet 2) Sri Krishna set up a black coloured Linga called Urjit
and prays to Siva’s head 3) Sanaka and other Manasa Putras of Lord Brahma pray to Siva
Hridaya (Heart) Linga as Jagadrati 4) Sapta Rishis pray to ‘Dharbhaankura maya’
(Dharbha made) Linga called Viswa Yoni 5) Devarshi Narada conceived Siva Linga as an
all pervasive ‘Aakash’ (Sky) and prayed to Jagatvija 6) Devaraj Indra prays to a Diamond
Linga called Vishvatma 7) Surya Deva prays to a copper Linga called Vishwasruga 8)
Chandra performs Puja to a Pearl Linga known as Jagatpathi 9) Agni Deva prays to an
Indra Nila Mani Linga named Viswesvara10) Brihaspathi prays to a Pushparajamani with
the name Visva Yoni 11) Sukracharya pays penance to a Padmaragamani Linga called
Viswakarma 12) A golden Linga is worshipped by Kubera called Iswara 13) Viswa Deva
Ganas perform puja to a Silver Linga called Jagatgati 14) Yama Dharma raja pays his
obeisance to a peethal (brass) Linga named Shambhu15) ‘Ashtavasus’ execute ‘Aradhana’
to a Glass made Linga called Shambhu 16) Maruganas performed regular puja to a Triloha
Linga (three kinds of metals) called Umesh / Bhupesh 17) Raakshasas pay penance to an
iron Linga and named Siva as Bhuta Bhavya Bhavodbhava 18) Guhyaka Ganas perform
puja to a mirror-made Siva Linga named Yoga 19) Muni Jaigeeshva does Upasana to
Brahmarandhramaya Linga named Jaigeeswara Yogeeswar 20) The famed King Nimi
considers the Ugal Netra or the Two Eyes as Parameswara Linga called Sharva 21)
Dhanvanthari worships Gomaya Linga (cow dung) in the name of Sarva Lokewswareswara
22) Gandharvas perform Puja to wood based Siva Linga named Sarva Sreshtha 23) Lord
Rama did intense ‘Japa’ to ‘Vidyunmani’ Linga in the name of Jyeshtha 24) Banasura paid
homage to Marakathamani Linga named Varishtha 25) Varuna Deva offers reverence to a
Sphatikamani Linga named Parameswara 26) Lokatrayankara is the name given to a Linga
made of Munga (Black Pearl) by Nagagana 27) Devi Saraswathi pays reverence to Suddha
mukta maya Linga named Lokatrayashrita 28) Sani Deva performs ‘Japa’ on Saturday
Amavasya midnight at Maha Sagara Sangama the Bhavari ( Honey Bee) Swarupa Linga
named Jagannadha 29) Ravana implored to a Linga made of Chameli flower and named it
Sudurjaya 30) Siddhaganas paid respects to Manasa Linga called Kama Mrityu Jaraatiga
31) Raja Bali worshipped Yashamaya (Famed) Linga named Jnanatma 32) Marichi and
other Maharshis pray to Pushpamaya (flowerful) Linga with the name Jnana gamya 33)
Devathas who performed noble deeds made approbation to Shubhamaya Linga
(Propitiousness) named Jnaanajneya 34) Maharshi Phenaj (foam) who drank Phena did
Upasana to Phena Linga called Sarvavid 35) Sage Kapila performed Japa to Balukamaya
Ling named Varada. 36) Saarasvat, the son of Devi Sarasvathi did Upasana to Vanimaya
Linga named Vaageeswara. 37) Sivaganas made a Linga of Bhagavan Siva and provided
penance to Rudra. 38) Devathas made a Jambu River golden Linga to pray to Sitikantha.
39) Budha prays to Shankhamaya (conchshell) Linga by the name of Kanishtha. 40) The
Two Ashvini Kumars pray to Muktikmaya Parthiva Linga named Suvedha. 41) Ganesha
made a Siva Linga made of Wheat Flour worships it by the name of Kapardi 42) Mangala
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Graha ( The Planet of Mars) made a Buttermade Linga called Karaala to pray. 43) Garuda
prays to an Odanamaya Linga named Haryaksha. 44) Kamadeva Manmadha prays to a
jaggery made Linga called Rathida .45) Sachi Devi, the Consort of King Indra paid
reverence to a Salt-made Linga Buddhakesha. 46) Visvakarma prayed to a Prasaadamaya
(or of the shape of a Mahal / Building) Linga called Yamya. 47) Vibhishana made a
dustfulof Linga called Suhrutam to pray. 48) Raja Sagar who brought Ganga from Siva’s
Head made a ‘Vamsamkura’ Linga called Sangat. 49) Rahu made a Hing (asafoetida) made
Linga named Gamya to worship. 50) Devi Lakshmi made a Lehya Linga named Harinetra
and worshipped it. 51) Yogi Purush prays to Sarvabhuthatha Linga called Sthaanu. 52)
Human beings prepare a wide variety of Lingas and worship them by the name of Purusha.
53) Nakshatras (Stars) pray to Tejomaya (full of Radiance) Linga called Bhaga / Bhaskara.
54) Kinnaras make a Dhaatumaya Linga by the name of Sudeepth for Japas. 55) Brahma
Raakshasa Ganas pray to Asthimaya (Bones) Linga named Deva Deva. 56) Charanas
worship dantamaya (full of Teeth) Linga called Ramhas. 57) Sadhya ganas pray to
Saptaloka maya Linga titled Bahurupa. 58) Ritus worship Doorvaankura maya Linga
named Sarva. 59) Celestial Damsel Urvasi prays to Sindhura Linga named Priya Vasan. 60)
Apsaras perform Archana to Kumkuma Linga called Abhushana. 61) Guru Deva performs
puja to Brahmachari Linga named Ushnivi. 62) Yoginis offer their obsequiousness to
Alakthak Linga by name Suvabhruk. 63) Siddha Yoginis worship Srikhanda Linga named
Sahasraaksha. 64) Dakinis perform puja to Lingas made of Mamsa or Meat and call Siva
by the name of Sumidhsha. 65) Manna Ganaas worship Annamaya Linga called Girisha.
66) Agasthya Muni worships Vreehimaya Linga to Siva named Sushanth. 67) Muni Devala
made Yavamaya Linga and called Siva with the name of Pathi. 68) Valmiki Muni made a
Linga of Valmikas and prayed to Chira Vasa. 69) Pratardan prays to Baana Linga named
Hiranyabhuj. 70) Daityagana made Rayi made Siva Linga and prayed to Ugra. 71)
Daanavas worship a Nishpaavaj Linga known as Dikpathi. 72) Baadal (Clouds) pray to
Neeramaya (waterful) Lingas called Parjanya. 73) Yaksharaj made Maashamaya Linga and
performed puja to Bhutapathi. 74) Pitruganas made Tilamaya (Sesame seeds) Linga and
worshipped Siva as Vrishapathi. 75) Gouthama Muni worships Godhulimaya Linga named
Gopathi. 76) Vanaprastha ganas display veneration to a phalamaya (full of fruits) Linga
named Vrikshavrita 77) Karthikeya is highly devoted to Siva in the form of a stone Linga
called Senanya 78) Ashtavatar Nag worshipped Dhanya linga called Madhyama. 79) Yagna
Kartha prayed to Purusha Linga named Sthruva hasta. 80) Yama worships ‘Kalaaya
samaya’ Linga called Dhanvi. 81) Parasurama prays to Yavaankura Linga named Bhargava.
82) Pururava prays to Ghritamaya (Gheeful) Linga by name Bahurupa. 83) Mandhata paid
admiration to a Sugary Linga by name Bahuyug. 84) The clan of Cows utilises a
Dugdhamaya Linga (full of Milk) for paying their respects and sincere devotion to Nethra
sahasrak. 85) Pathivrata Sthrees (Women devoted to their husbands) worship to
Bhatrumaya Linga called Viswapati. 86) Nara and Narayana worship Siva in the form of
Mounji Linga named Sahasra Sirsha. 87) Pruthu worships Thaaksharya Linga known as
Sahasra Charan. 88) Birds pay their homage to Vyoma Linga in the name of Sarvatmaka.
89) Prithivi prays to Gandhamaya Linga named as Dvithanu. 90) The entire Animal
Kingdom prays to Bhasmamaya Linga known by the name of Maheswara. 91) Rishiganas
perform Upasana to Jnanamaya Linga called Chirasthan. 92) Brahmanas do penance to
Brahma Linga in the name of Siva as Jyeshtha. 93) Sesha Nag worships to
‘Gorochanamaya’ Linga named Pashupathi. 94) Vasuki Nag prays to Visha (poison) Linga
with the name of Shankara. 95) Takshaka Nag prays to Kaalakutamaya Linga called
Bahurup. 96) Karkotaka Nag pays esteem to Halahalamaya Linga named Pingaksha. 97)
Shringi prays to Vishamaya Linga by the name of Dhurjati. 98) Puthras (Sons) perform in
the name of Pitrumaya Linga (Fathers) called Vishwarupa. 99) Siva Devi worships Parama
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maya Linga named Vyambak.100) Matsya and such other Jeevas pray to Shastramaya
Linga named Vrishakapi.
Phalasruti : Whoever recites Siva Shata Rudreeyam in the morning, the sins committed by
the mind, tongue and action get vanished; diseases and fatigue get dissolved; fear and
apprehension evaporate; and worries and anxiety disappear. Those who utter the hundred
names of Parama Siva and make Salutations to Him as many times would instantly secure
mental peace and contentment.(Source : Skanda Purana)
Observance of Maha Shiva Ratri and its Significance: Austerities by way of day/night fasts
and dedicated devotion on Maha Sivaratri falling on Krishna Paksha or dark fortnight of
Phalguna month every year are considered as the sure steps to ‘Iham and Param’ viz.
Happiness in the current phase of Life and Attainment of Salvation threafter! In the early
morning of Sivarathi day, a devotee should take a vow to observe day/night austerities. In
the night or Sivarathri, there must be Archana, Abhisheka, Japa and full fledged worship
either at a Temple or at home depending on convenience; actually the worship by way of
continuous ‘Maha Nyasayutha Abhisheka’with Archana along with ‘Shodasopacharas’ or
the sixteen types of Services and Arti, but for the sake of convenience, the Puja may be
repeated every three hours during the night along with Laghu Nyasa Abhisheka, Archana,
Arti etc. The night long austerity must be followed by ‘Punah Puja’ on the following
morning and Bhojan (meals) along Brahmanas; Brahmanas who should also be satisfied
with ‘Dakshinas’. After observing ‘Sivarathris’ for fourteen consecutive years, one could
perform ‘Udyapan’ or successful completion of the Sivarathri Vratha.Observance of Maha
Sivarathri even by mistake could yield fruits, let alone proper and systematic worship; this
was illustrated by an incident said Sutha Muni at the congregation of Sages at
Naimisaranya:
There was a poor hunter named Gurudruha who became extremly hungry along with his
family members on a whole day and that night happened to be a Sivarathri. He entered a
forest on the eve of Sivarathri and waited for any animal to kill and satisfy the hunger; he
waited near a waterbody over a bel tree nearby under which there was a Siva Linga as a
coincidence. Having waited for the first ‘Prahara’ (three hours) of the night, he was lucky
to have sighted a female deer along its kids approaching the water body to quench its thirst.
He pulled out his bow and an arrow ready to aim at the mother deer and by a twist of fate
the branch of the bel tree on which he sat moved, some bel leaves fell on the Siva Linga
and some water in a vessel carried by the hunter got spilt down on the Linga, thus
performing the first Phahara puja.The deer which was very sensitive even to small sounds
of leaves and water falling from the tree noticed that the hunter was ready to kill it. The
animal made a sincere and convincing request to the hunter that if allowed it desired to
leave the deer kids to their father and definitely return bach to be killed by him. Very
reluctantly, the hunter agreed and let the animals leave.
The second Prahara was closing but there was no trace of the mother deer. But the sister of
the earlier deer approached the pond along her kids and the happenings of the earlier
Prahara repeated viz.the hunter pulled out his bow and arrow, the bel tree leaves as also the
water drops from the hunter’s vessel fell on the Siva Linga, the sister deer made a similar
request and the hunter let the animal leave as he did to the earlier one, thus accomplishing
the worship of the third Prahara.
As the third Prahara was closing, the husband of the original deer came in search of the
female deer and the kids and the earlier happenings repeated once again and the earlier
Prahara puja too was executed successfully. It was a great sight of all the deers of both the
families approached during the final Prahara and the hunter was delighted that he could
have a feast any time but the earlier happenings repeated and the fourth Prahara worship
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too was implemented. But, after the fourth worship, Gurudruha’s psychology was
transformed; he repented for his evil thoughts and took a vow to eschew his erstwhile acts
of violence. Bhagavan Siva revealed Himself before Gurudruha as a transformed person
and blessed him that in his next birth, he would be Nishad during Rama’s incarnation and
the latter would give him the boon of attaining Vaikuntha. (Source: Shiva Purana)
Over-View of ‘Astaadasha Puranas
Brahma ‘Maanasa Putra’ Maharshi Marichi approached Lord Brahma to describe the
‘beeja’ (seed), ‘lakshana’ (characteristic), ‘pramaana’ (means of knowledge / contents),
‘vakta’ (Acharya) and ‘shrota’ ( the Listener) of the main line Puranas which provide the
knowledge of the ‘Charaachara Jagat’ or the moveable and immoveable Universe. Among
all the ‘Kalpas’, there actually was stated to be one Single Purana comprising one hundred
crore ‘Shlokas’ (stanzas) with the ‘Four Purusharthas’ of Dharma, Artha, Kama and
Mokshas as the ‘bijas’; but Bhagavan Vishnu created Vyasa Muni in each Yugas and the
latter in turn condensed the Single Purana with only four lakh Shlokas and distributed it
among Eighteen Puranas with varied number of Shlokas among these. In fact, it is stated
that the Single Mother Purana continues to be in position in the Deva Lokas. The four-lakh
shlokas are sub-divided among the Eighteen Puranas viz. Brahma Purana, Padma Purana,
Vishnu Purana, Vayu Purana, Bhagavat Purana, Narada Purana, Markandya Purana, Agni
Purana, Bhavishya Purana, Brahma Vaivartha Purana, Linga Purana, Varaaha Purana,
Skanda Purana, Vamana Purana, Kurma Purana, Matsya Purana, Garuda Purana and
Brahmaanda Purana.
Mahatma Vyas first produced Brahma Purana with the underlying message of Dharma,
Artha, Kama and Moksha and ten thousand ‘Shlokas’. This Purana described about the
creation of Devatas, Asuras and Prajapatis like Daksha; about the ‘Vamsa’ (clan) of
Bhagavan Surya; the incarnation of Lord Vishnu viz. Shri Rama and of the Epic of
Ramayana; about Chandra Vamsa and of another incarnation of Vishnu viz. Shri Krishna;
description of ‘Sapta Dwipas’ as also of ‘Bhugola’, the higher lokas and of the Lower
Lokas of ‘Pataala’; about the activities in ‘Narakas’; Daksha Yagna and Parvati’s wedding
with Maha Deva. In the ‘Uttara Bhaaga’ of the Purana, ‘Tirtha Yatras’ were detailed with
special reference to Purushotthama Kshetra; ‘Ashrama Dharmas’ were highlighted and
Principles of ‘Vaishnava Dharma’, Yoga / Shankhya Siddhanta, and ‘Brahmavaada
Digdarshana’ were explained. The Purana’s ‘Vakta’ was Suta Maha Muni and the
‘Shrota’was Shaunaka Muni. Its ‘pramana’ and ‘lakshanas’are of ‘Bhoga’ (Worldly Pulls
and Pressures) while the principal objective is ‘Moksha’. Even reading or listening to the
‘Anukramanika’or the Contents of the Purana would result in the control of ‘Indriyas’or
physical and internal organs, while its reading or hearing of it on a Vaishakha Purnima by
honouring a Brahmana with Bhojan, and charities especiallyof a cow and gold ornament
would assure attainment of Brahma loka.
Padma Purana has five ‘khandas’ symbolising ‘Panchendriyas’wherein Maharshi
Pulastya delineated to Bhishma the details in ‘Srishti Khanda’of Creation of Brahma as
well as by Brahma of Eight Vasus, Eleven Rudras, Twelve Adityas, Forty Nine
Maruganas, Fourteen Manus, Sapta Rishis and Pitras and so on besides of Pushkara and
other Tirthas, Brahma Yagna, Veda paath lakshanas, Pitraas and Shraaddha Vidhana. In
‘Bhumi Khanda’, Pitru Bhakti and the illustration of Shiva Sharma were cited; Vritrraasura
vadha; Prudhu / Vena and Sunita’s tales, the interesting examples of Nahuha, Yayati,
Chyavana Muni and Parrot Kunjal, Significancre of Tirthas etc. too were covered. ‘Swarga
Khanda’, was about Tirtha Yatras especially to the neighbouring places of Narmada,
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Kurukshetra, Kalindi, and Kashi, In ‘Patalala Khand’, the highlights were of Ramayana
and Krishaayana, while Bhagavad Gita Mahatmya and of the rest of Avataaraas of Vishnu
were vividly depicted in ‘Uttara Khanda’. Veneration of a Brahmana on a Jyeshtha
Purnima with Bhojan and daanaas bestows the fruits of reading, hearing and meditating of
Padma Purana.
Vishnu Purana comprising twenty three thousand ‘Shlokas’ is considered as a demolisher
of past and present sins. The naarator of the Purana was Shakti Nandan Muni Parashara
and the ‘Shrota’ was Maharshi Maitraya. In the ‘Poorva Bhaaga’, six major ‘Amshas’ or
aspects were covered of which the First Amsha concerned with ‘Adi karana Sarga (Primary
Creation), ‘Devotpatthi’, ‘Samudra Madhana’, narratives of Dhruva, Pruthu, Praachatesa,
and Prahlada. The Second ‘Amsha’ described the account of Priyavrata who demarcated
the Earth into Sapta Dwipas; depiction of the under-sea worlds of Pataala etc. as also of
Seven Swargas; the movements of ‘Grahas’Planets), ‘Bharata charitra’, ‘Mukti Marga
Nidarshana’ etc. The third Amsha referred to Manvantyaras, importance of Karma kanda,
Shraddhas etc. Portrayal of Surya vamsha and Chandra Vamsha Kings was attempted in the
fourth Amsha. In the Fifth Amsha, vivid accounts were given on Shri Krishna’s childhood
‘leelaas’, youthful acts of ‘Dushta Sikshana’ and ‘Sishta Rakshana’, his weddings,
overnight transfer of the residents of Mathura to Dwarakaa etc. A picture of Kali Yuga, four
kinds of Pralayas and Gyanopadesha of Brahma Tatwa were the underscores of the Sixth
Amsha. In the ‘Uttara Bhaga’ of Vishnu Purana, Suta Maha Muni gave narrations to
Shounaka Muni concerning various chronicles on Dharma titled ‘Vishnu
Dharmottaraas’such as Punya Vratas, Yama-Niyamas, Dharma Shastra, Artha Shastra,
Vedanta, Jyotisha, Vamsha Varna Prakarana, Stotras, Mantras and all other
‘Sadhanas’(means). This Vishnu Purana tries to cover all significant ‘Siddhantas’ of
Shastras which Veda Vyasa considered fit for attaining Moksha. Those who read or hear the
Vishnu Purana with reverence and earnestness would both secure the ‘Ihika’ or Worldly
and ‘Amushmika’ or Other Worldy desires most certainly. If a devotee would write down
or get it transcribed by others and donate a cow to a Vishnu Bhakta Brahmana on a
Purnima of Ashadha Month would be readily qualified for Vishnu Loka after the end of
his/her life!Even a mere perusal of the Contents of Vishnu Purana would help with
encouraging results.
With twenty four thousand Shlokas scripted into it by Vayu Deva himself, the Vayu
Purana yields the fruits of propitiousness by its reading, or having it read. Comprising two
parts of ‘Poorva’ and ‘Uttara’, the Purana gives an effective delineation of the means of
obtaining Salvation. In the Poorva Bhagaa, the features of Sarga (Creation) are vividly
expressed, besides the descriptions of the different ‘Manvantaras’ and Kingships especially
of Gayasura and of his extermination. The significance of ‘Masaas’ has been discussed,
declaring that the month of ‘Maagha’ as the best. ‘Daana Dharmas’ and ‘Raja Dharmas’
have been dilated at length. Also, narrations about Prithvi, Pataal, Dishas and Aakaash have
been made in some detail in the Poorva Bhaaga.The Uttara Bhaaga of the Vayu Purana
contains ‘Shiva Samhita’ and is fully depictive of the Sacred River of Narmada and
surroundings. It is stated that this River was materialised from Bhagavan Shiva’s Body and
was the confluence of Brahma and Vishnu too. It is further stated that the northern bank of
Narmada comprised the devotees of Rudra and the southern bank of the River by Vishnu
Bhakas. From the famed Omkareshwara Kshetra towards the west leading to the Sea, there
are as many as thirty five ‘Sangamas’ of which eleven are positioned on the nothern bank
and twenty three on the southern bank; the thirtyfifth sangam is said to be at the Maha
Sangam of Narmada and the Sea. In fact, there are as many as four hundred Tirthas on
either side of the banks including those at the Sangamas, although there really were stated
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to have existed sixty crore and odd dotting along the River lines! Those who write the Vayu
Purana in full and donate a cow alongwith jaggery on Sravana Purnima to a Vedic
Brahmana and his family would reside in Rudra Loka during the ensuing fourteen
Indratvas.
Brahma Deva informed Maricha Maha Muni about the excellence of Shrimad Bhagavata
Purana which had eighteen thousand Shlokas and assured that it was like a ‘Kalpa
Vriksha’ with twelve branches represented by each ‘Skanda’or Chapter. Veda Vyasa was
the author of the Purana and ‘shrotas’ or listeners were several. The Opening Skanda, as
reported by Suta Maha Muni to a congregation headed by Shounaka Muni, dealt with King
Parithkshit’s request to Suka Muni, the illustrious son of Veda Vyasa, to preach as much
knowledge of Dharma and awareness of the Supreme Power as possible within a week’s
time since the King was cursed by Samika Rishi’s son that Parikshit would die within a
week due to snake bite; the King did the indescretion of hanging a dead serpent around the
neck of the Muni who was in Tapasya.The second Skanda explained the concept of the
Gross and Minute manifestations of Paramatma, the analysis of ‘Maha Tatwas’- the Causes
of ‘Srishti’(Creation). The third Skanda described the dialogues between Vidura of Maha
Bharata fame and Maharshi Maitreya about the procedure of Creation by Brahma as well
as of Kapila Maharshi’s narrative of Sankhya Yoga. The fourth Skanda depicted the
process of ‘Visarga’(Secondary Creation) and referred to the Stories of Devi Sati and
Daksha Yagna, of Dhruva, King Prutha all in the context of Manus and Prajapatis and
happenings during these time-frames. The fifth Skanda covered the history of Prajapati
Priyavrata and progeny, demarcation of Sapta Dwipas, description of Planets and Narakas
etc.The sixth Skanda covered the Story of the illustrious Brahmana called Ajamila, Daksha
Prajapati’s creation, the termination of Vritrasura and creation of Marudganas. Prahlada
charitra and varnashrama dharma as also the’dos’ and don’t’s by way of ‘Karma’ were
discussed in the seventh Skanda. Gajendra Moksha, Samudra mathana, King Bali and his
control through Vishnu’s Avatara as Vamana and Matsyavatara were described in the
Ashtama Skanda. The Ninth Skanda dealt with Surya vamsha and Chandra vamsha Kings.
The Tenth and Eleventh Skandas depicted the totality of Krishna’s Avatar covering the Bala
Leelas, escapades of Youth, extermination of Adharma and revival of Dharma, Happenings
at Dwaraka, his extraordinary role on Bharata Battle, Prabhasa Kshetra, Udbhava Geeta
and the end of Yadu Vamsha. The final and the Twelfth Skanda described the accounts of
subsequent Kings, the end of Parikshit, Markandeya Tapasya, the magnificence of Surya
Deva and winding up by Suta Maha Muni by the aspects of Moksha prapti. Those desirous
of higher achievements of Bhakti would do well by organising Maha Bhagavata ‘Pathana’/
‘Pravachana’ and ‘Shravana’ by a virtuous Brahmana on Bhadrapada Purnima and perform
‘Puja’to the Vakta along with Suvarna Daana/ Vastra daana.
Narada Purana comprised twenty five thousand Shlokas based on Brihad Kalpa Katha.
Narrated by Suta Maha Muni to Shounaka Muni, the Purana was basically conceived by
Brahmarshi Narada himself but preached by Sanaka Brothers to Narada. The earlier part of
the Purana dealt with ‘Pravritti Dharma’ and the second part was devoted to ‘Moksha
Dharma’. Sanandana described at length the Six Vedangaas as Moksha Sadhanas and about
the illustration of Suka Deva in this context. The Third Part gave ‘Upadeshas’ to Narada by
Sanat Kumara about ‘Pashu paasha vimoksha’ and Mantras concerning major Deities,
Diksha, Puja procedures, Stotras etc. The fourth Part provided details of tithi-wise and
Maasa-wise Vratas as also an Index of ‘Ashtadasha Puranas’. The ‘Uttara Bhaga’ of the
Purana gave details of Ekadasha Vratas, Vasishtha-Mandhata Samvada, King Rukmanga
and Mohini, curse to Mohini, her revival and her exposure to Tirtha Yatras. Sincere study

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and ‘shravana’ of the Purana on Ashwin Purnima followed by Puja to a Brahmana with
daanas of seven cows, clothing and so on would surely pave the way to Salvation.
Markandeya Purana has nine thousand Shlokas and the various ‘Dharma Sandehas’ or
doubts related to the practice of Virtue-oriented Principles raised by the Sage Jaimini to
Mahatma Markandeya were referred by the latter to Holy Birds, who were the sons of Sage
Vipulaswan viz. Sukrish and Thumbaru in their past life; the Muni cursed the sons to turn
as birds as they refused his instruction to be eaten by Indra who appeared as a bird and
demanded human flesh at the Muni’s Yagna. Sage Jaimini’s doubts were cleared by the
Holy Birds as to why Devi Draupadi consented to marry all the Pandava brothers, why
Bala Rama had to atone for the sin of ‘Brahmahatya’and why were the defenceless sons of
Draupadi killed by Ashvatthaama, the learned son of Dronaacharya. Having been satisfied
by the replies of the Birds, Sage Jaimini sought to be enlightened by several other topics
related to the exemplary Harischandra who stood firm to follow Dharma and Satya; the
rivalry of Sages Vasishtha and Vishwamitra resulting in mutual curses to become birds; the
story of the better enlightened ‘Jatismara’ Sumati with the knowledge of previous birth
than his father Mahamati and the son’s ‘pravachana’or teachings about the aftermath of
life, its recyclings, classification of hells and their experiences; retributions and rewards of
human deeds; the great examples of Kaushiki and Anasuya as Pativratas; the Story of
Dattatreya and Kartaveeryarjuna; King Alarka and Queen Mother Madalasa, Yoga Siddhis,
the Accounts of Fourteen Manus; Devi Mahatmya and Surya Deva Mahatmya/ Surya
Vamsha headlights. Those who read, hear and annotate the Purana and pay reverences to a
virtuous Brahmana on a Kartika Purnami day by gifting a golden ‘Pratima’ with an
enbossed elephant would qualify Shiva Loka.
Agni Purana was addressed by Agni Deva himself to Sage Vasishta through fifteen
thousand Shlokas describing Ishaana-Kalpa. It provided an account of ‘Dashavataras’at
length followed by Agni Karyas, Mantras, DikshaVidhanas and Abhishekas. Then the
details of Mandala Lakshanas, Devalaya vidhi, Shalagrama puja, Deva Pratishtha, Bhugola
and Khagola Varnana, Shatkarmas, Yantra, Mantra, Shat prakara Nyasa, Koti homa vidhi,
shraaddha vidhi, Griha Yagnas, Shrouta Smaarta Karmas; Maasa-Tithi- Vaara-Nakhatra
Vratas; Sandhya / Gayatri Vandana; Rajyabhisheka vidhi; Swapna/ Shakuna phalas; various
Shant Mantras and Procedures; Dhanur vidya, Ayurveda, Yoga and Vedangas like
Vyakarana, Chhandas, Sahitya, Jyotisha etc. Agni Purana Vachana, Pathana, Manana and
Lekhana-hearing, reading, cogitating, and writing- on Margasirsha Purnima and daana of
‘pratimaas’/ idols of golden lotus and cow with tilas would yield the ‘Punya’to secure
fulfillment of desires in ‘Iham’ or the on-going life and ‘Param’ / Swarga Prapti thereafter.
Bhavishya Purana which contained fourteen thousand Shlokas was originally recited by
Brahma to Narada to Veda Vyasa to his disciple Sage Sumantu. The Purana is divided into
five Parts viz. ‘Brahma Parva’, ‘Vaishnava Parva’, ‘Shaiva Parva’, ‘Soura Parva’and ‘Prati
Sarga Parva’.The highlights of the Purana are Sacred Rites, Varnashrama Dharmas, Vratas
including Ganesh Chaturthi, Naga Panchami, Skanda Shashthi, Ratha Saptami,
Suryoraadhana, Agni Homa vidhi, over-view of Yugas, Satya Narayana Vrata; the advent
of Jesus Christ and Prophet Muhammad, Revival efforts of Hindu Dharma, Shankara and
Ramanuja Acharyas, Mughal Empire, Victoria and British Rule and finally various Vratas
in prevalence. Veneration to the Purana is best done by reading, writing and Pravachana on
Pousha Purnima and paying respects to learned Brahmanas along with daanas of gold
ornaments, clothing and bhojan.

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Brahma Vaivarta Purana scripted by Veda Vyasa consisted of eighteen thousand Shlokas
and divided into four ‘Khandaas’ viz. Brahma Khanda, Prakriti Khanda, Ganesha Khanda
and Shri Krishna Khanda; it underlined the identity of Shiva and Vishnu. In fact Narada
prayed to Bhagavan Saavarni and the fact of one-ness of Shiva and Vishnu was over-
emphasised. Addressing the congregation of Munis, Suta Maha Muni commenced with
‘Srishti Varnana’, Origin of Vishnu from the body of Shri Krishna, background of Radha,
Gopas and Gopikas, and Creation of animate and inanimate beings. In Prakriti Khanda, the
Mahatmyas of Devis Durga, Radha, Lakshmi and Sarasvati were given; besides narrations
of and Savitri Satyavan, Surabhi, Swaha and Sudha, Surata, Ganga Mahatmya, Ramayana
and worship of Lakshmi. In Ganesha Khanda, the supremacy of Ganesha was extolled at
length, besides covering the accounts of Jamadagni, Parashurama, and Kartaveeryarjuna.
Shri Krishna Khanda was totally devoted to Krishna’s childhood leelaas, his youth and
romantic accounts, his adventures in destroying evil forces and saving the virtuous, his key
role on the context of Maha Bharata etc. This Sacred Purana is highly worthy of reading,
concising, writing and worshipping especially on Magha Puranami. Charity to a Vidwan by
way of Pratyaksha Godaan would grant the donor with Brahmaloka praapti and cotentment
as long as one lived on Earth.
Highlighting Bhagavan Shiva’s extraordinary magnificence, Linga Purana was written by
Veda Vyasa but as conceived by Maha Deva Himself with some eleven thousand ‘shlokas’.
At the commencement of the Purana, Creation of Universe was depicted followed by
‘yogaakhyaan’ and ‘kalpaakyaan’. ‘Linga pradurbhaav’ (emergence of Linga) and
procedure of worship was explained later on. Subsequently, the Story of Muni Dadhichi,
exposition of ‘Yuga Dharma’, description of ‘Bhuvana kosha’ or the World, as also details
of Surya Vamsha and Chandra Vamsha were scripted. This was followed by the depiction
of ‘Linga Pratishtha’or formal set-up of Linga with Mantras as also the discussion of
‘Pashu-paasha vimokshana’ or salvation of human bondage. The topics of Shiva Vrata,
‘Sadaachara’, ‘prayaschitta’and ‘Shrishaila’ Temple visit were also covered. The
destruction Andhakasura and Jalandhara were described as also the ‘Avataras’ of Vishnu as
Varaha and Nrisimha. The devastation of ‘Daksha Yajna’, the blazing of Manmadha and
the wedding of Shiva and Parvati were covered. The sacred ‘Shiva Sahasranaamaas’ were
rendered, apart from the description of Ganesha Mahatmya and Shiva Tandava. In the
Uttariya Bhaga, the Vishnu and Shiva Mahatmyas were given. Then followed the
coverages of the significance of Snaana, Yaaga, daana, Shraaddha and Shiva Puja
‘Mahimas’. Pratishthaapana mantras, Aghora kirtana, Vajresdwara Maha Vidya, Gayatri
Mahima, Triambika Mahatmya and such other topics too got extensive coverage.Those
Shiva Bhaktas who would read, reproduce, reflect and render the most auspicious Linga
Purana on any day but most certainly on Phalguna Purnima day would certainly yield
considerable returns. If these deeds were accompanied by charity of ‘tila dhenu’ (cow)
either as a Pratima, or better still in a live form, one would definetely accomplish ‘Shiva
Sayujya’.
Varaha Purana scripted by Veda Vyasa with twenty four thousand stanzas divided into
two Parts and was dominted by high Vishnu-consciousness. Initiated with a conversation
between Bhagavan Varaha and Devi Prithvi, the Purana covered the exemplary devotion
displayed by Kings Priyavrata, Ashwasira, and Vasuas well as Sages like Raibhya and
Gomukh. After ‘Shraddha’ Kalpa, accounts of concerned Deities governing specified days
were described for instance Agni on Pratipada, Aswini Kumars on Dwitiya, Devi Gauri on
Triteeya, Ganesha on Chaturthi, Naga Devatas on Panchami, Kartikeya on Shashthi, Surya
Deva on Saptami, Ashta Matrikas on Ashtami, Durga on Navami, ‘Dasa Dishas’ on
Dashami, Dwadasi on Vishnu and ten incarnations, Dharma Purusha on Trayodasi,
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Chaturdasi on Rudra Deva, Amavasya on Pitaras, and Moon on Purnima. Then various
‘Vratas’, ‘Daanas’, and Tirtha Yatras/ Punya Khestras were discussed in the Purana. The
portrayal of Bhu Devi’s rescue from the clutches of demon Hiranyaksha by Varaha Murti,
which indeed was the main Subject matter of the Purana, was described very
effectively.The Purana was indeed the Kalpa Vriksha of Vratas and Tirtha Yatras aside from
‘Daana Mahimas’. Its veneration on Chaitra Purnima with its reading, writing, and
memorising contents, along with ‘daana’ of a golden ‘Garuda’ should help secure
Vaikuntha to Bhaktas.
The largest and one of the most popular of Puranas which was dominated by Bhagavan
Shiva viz. the Skanda Purana also called as Kartika Purana has eighty one thousand
Shlokas, divided by Veda Vyasa into Seven ‘Khandas’viz. Maheswara Khanda, Vishnu
Khanda, Brahma Khanda, Kasi Khanda, Avantya Khanda, Nagara Khanda and Prabhasa
Khanda. A bird’s eye-view of the entire Purana includes Kedara Mahatmya, Daksha Yagna,
Shiva Linga Puja, Samudra Mathana, Shiva-Parvati’s wedding, birth of Skandha, carnage
of Tarakasura, Panchalinga Sthapana, Appearance of Maha Kaal, significance of various
Tirthas like Arunaachala, Venkataachala, Purushottama Kshetra, Badari Kshetra; of the
months of Kartika, Margashira and Vaishakha; and of the Mahatmya of Ayodhya,
Rameswara, and Dharmaranya, Kashi, Avanti, Prabhhasa and Dwaraka; Shiva Mantra-
Shiva Ratri-Shiva Pradosha and Shiva Kavacha etc. Perhaps the best coverage of Tirthas all
over Bharat was attempted in Skanda Purana. Those who reproduce the entire Skanda
Purana as scripted by Veda Vyasa and gift it to a deserving Vedic Pandita along a golden
‘Trishul’(Trident) on a Magha Purnima day should indeed be blessed with ‘Shivaloka
prapti’.
Containing ten thousand ‘Shlokas’Vamana Purana was originally conceived by Maharshi
Pulasthya and advised Narada about it and the latter passed it on to Veda Vyasa, while
Vyasa imparted it to his disciple Romaharshana with the instruction of reciting it at the
congregation of Munis at Naimisharanya headed by Maha Muni Shaunaka. This Purana
has two Parts; the former Part opened with the coverage of slitting Brahma’s fifth head,
Kapala mochana and destruction of Daksha Yagna. The subsequent contents included
‘Madana Dahana’, Prahlada-Narayana battle, the big conflict of Devas and Danavas, the
Story of Sukeshi and Surya, Kaamya Vrata, Durga Charitra, Tapati Charitra, Kurukshetra,
the birth of Parvati, the wedding of Tapati, the Stories of Gauri, Kaushiki, Kumara, and
Jabala; Siva’s battle with and killing of Andhakasura and former’s request to Shiva to
provide him with full-fledged Ganatwa; birth of Marudganaas; the tales of King Bali,
Lakshmi, Trivikrama etc. In the ‘Uttara Bhaaga’, there are four ‘Samhitas’ pertaining to
Maaheswari, Bhagavati, Souri, and Jnaneswari. In the Maaheswari Samhita, there was a
vivid description of Shri Krishna and his devotees. In the Bhagavati Samhita, Jagadamba’s
delineation was provided, while in the Souri Samhita, Bhagavan Surya’s Mahatmya was
explained from the view point of destruction of sins. In the Ganeswari Samhita, there were
the significant explanations about the extraordinary powers of Ganesha and Bhagavan
Shankara. Reproduction of the text of Vamana Purana during ‘Sharat kaala’ and perform
‘ghrita dhenu’daana would redeem ‘Pitras’from ‘narakas’to Swarga and the devotee
himself would reach ‘Vishnupada’after his end of life.
Kurma Purana with seventeen thousand ‘Shlokas’divided into four Samhitas was
essentially a Vishnu dominated ‘Grandha’ of great significance. Brahma introduced this
Purana to Maharshi Marichi about several Principles of Virtue targetting the attainment of
the Four Purusharthas of Dharma, Artha, Kama and Moksha. In the ‘Poorva Bhaaga’of the
Purana there were covrages of Bhagavan Kurma and Maharshi’s conversation,
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Varnaashrama Principles, Creation of Universe, outline of the method of ‘Kaala Sankhya,
Shankara Charitra, Parvati Sahasra naama, Yoga, Bhrigu Vamsha, Creation of Swayamshu
Manu and lineage, Dahsha Yagna and its destruction, Daksha Srishti, Muni Kashyapa and
progeny, Atri Vamsha, Shri Krishna-Markandeya Samvad (conversation), Vyasa-Pandava
Samvad, Yuga dharmas, Mahatmya of Kasi and Prayaga, and the effectiveness of ‘Vaidika
Shaakhaa’ or the Following of Veda practioners.In the ‘Uttara Bhaaga’of the Purana, there
were the Ishwariya Gita and Vyasa-Gita, and Instructions on Dharmic Principles. This was
followed by ‘Brahma Samhita’ covering ‘Prati Sarga’or Universal Destuction and Renewal.
In ‘Bhagavati Samhita’, there are five Parts, the first four Parts being devoted to the four
Varnas of Brahmana, Kshatriya, Vaishya and Shudras and their respective duties; the fifth
Varna viz. of ‘sankara’ or mixed origin was also prescribed of duties by following so that
the persons concerned might be shifted to higher levels in future births. The third Samhita
called ‘Souri Samhita’ which teaches ‘Shat-karma bodha’ and the Fourth one entitled
‘Vaishnavi Samhita’ is a Guide to accomplishing ‘Moksha’. This Purana is an excellent
exposition of the established Principles of Dharma and a comprehensive Guide to the pure
and devout Hindus seeking ‘Uttama Gati’ or the most appropriate Route to Salvation. This
Sacred Purana is best read, heard and written on a day of Solar Movement from Southern
direction to Northern (Uttaraayana day) or vice versa called Dakshinaayana and give away
charity of a golden ‘Kurma’ to a Vedic Brahmana.
Matsya Purana again scripted by Veda Vyasa over fourteen thousand ‘Shlokas’
commenced with the discussion between Matsya Deva and Manu, and continued with
description of Brahmanda (Universe), Creation of Brahma, Devas, Asuras; emergence of
Marud Ganaas, Manvantaras, King Pruthu, Creation of Surya and Vaivaswata Muni, Pitru
Vamsha, Shraadhha kaal, creation of Soma and his vamsha, King Yayati,
Kaartaveeryaarjuna, Bhrigu’s curse, Vishnu’s ten incarnations, Praise of Puru Vamsha,
Hutaashana Vamsha, Nakshatra Vrata, Purusha Vrata, Martandashayana Vrata,
Kishnaashtami Vrata, Ananata Triteeya Vrata etc. besides Graha Shanti, Shiva Chaturdahi,
Sarva Phala tyaaga, Sankrasti Snaan, Shashthi Vrata Mahatmya, Snaana Vidhi, Antariksha
gamana, Dhruva Mahima, Shreshtha Pitara Mahima, Shiva-Parvati wedding, Kartika’s
birth, Tarakaasura’s extermination, the Story of Nrisimha, Vaaranasi / Narmada Mahatmya,
Vaastu Vidya, Deva Mandira Nirmaana, future Kings etc. This highly virtuous Purana is
conducive to excellent health, extension of life, securing fame and name, and fulfillment of
wishes. Pathana, Shravana, Lekhana, Manana and Kirtana of this Purana as well as daana
of a golden Pratima of Matsya to an erudite Brahmana also with Go-daana at ‘Vishuva
Yoga’ would result in ‘Vishnu dhaama praati’.
Garuda Purana was Vishnu Deva’s sermon to Mahatma Garuda, as conveyed by Brahma
to Maharshi Marichi and it contained nineteen thousand ‘Shlokas’. At the beginning of the
Purana in the ‘Purva Bhaaga’, there was brief introduction of ‘Srishti’and was followed by
the Puja of Surya Deva and other Deities, Diksha Vidhi or procedure of assuming Diksha
or disciplined way of life; Shraadda Puja, Nava Vyuha Puja, Vaishnava Panjara,
Yogaadhyaaya, Vishnu Sahasra naama kirtana, Vishnu Dhyaana, Surya Puja, Mrityunjaya
Puja, Maalaa Mantra, Gopala Puja, Trailokya mohana Shridhara Puja, Vishnu-Archa,
Pancha Tatwaarcha, Deva Puja, Sandhyopaasana, Durgaarchana, Maheswara Puja, Sarva
Deva Pratishtha, Ashtaanga Yoga, Daanadharma, Praayaschitta vidhi, Naraka varnana,
Jyotisha, Saamudrika Shastra, Swara Jnaana, Nutana Ratna pariksha, Tirtha Mahaatmya,
Gaya Mahatmya, Pitaropaakhyaana, Varna Dharma, Ashrama, Preta shuddhi, Niti Shastra,
Vratha katha (story), Surya/Chandra Vamsha, Shrihari Avataara katha, Ramayana, Hari
Vamsa, Bhaaraataakhyana, Ayurveda, Chikitsa, Dravyaguna, Roga naashakaVishnu
Kavacha, Garuda Kavacha, Traipura Mantra, Prashna chudaamani, Vyakarana, Chhanda,
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Tarpana, Bali Vaishva Deva, Sandhya, Paarvana Karma, Nitya Shaaddha, Sapindana,
Dharmasaara, Praayaschittha (atonement of sins), karma phala, Yogashastra, Vishnu
Bhakti, Nrisimha Stotra, Vishnvarchana stotra, Vedanta / Saankhya siddhanta, Brahma
Gyana, Atmaananda, and Geetaasaara. The Uttara Khanda starts off with Preta Kalpa
varnana. Asked about Dharma, Bhagavan Vishnu explained about the route to ‘Urthwa
lokas’ or the higher destinations and the performance well defined acts of Virtue including
Shodasa Shraaddhas, ‘daanaas’etc. Then were scripted the route to Yamaloka, the wreched
experiences on way, ‘Preta’s’ features, ‘sapindikarana’, ‘pretatwa mukti’, the erstwhile
deeds of help rescuing the Preta from various torments, Yama loka varnana, determination
of sins or good deeds, effectiveness of follow-up deeds by progeny performing the rites
after the death under reference, Madhya shodasda shraaddha, proactive deeds to enable
‘swarga prapti’ of the deceased, ‘sutaka dina sankhya’or the number of ‘Asuchi’ depending
on the relationship to the deceased, Narayana bali karma, Vrishotsarga Mahatmya,
Nishidha karma tyaga, criteria for Swarga Prapti, etc. The Purana also gives accounts of the
seven under worlds, five upper worlds as also of Brahmanda Charitra, Pralayas, ever-
repetitive cycles of birth and deaths etc. Reading, writing, hearing, thinking and imagining
of post-life experiences of the contents of Purana during ‘Vishuva’ Yoga time along with
charity of a golden swan to a Brahmana would help reduce the severity of sins.
Brahmanda Purana with twelve thousand ‘Shlokas’ has four Parts titled ‘Prakriya paada’,
‘Anushanga paada’, ‘Upodghata paada, and ‘Upa samhaara paada’. The first two Paadaas
are considered as ‘Purvi Bhaga’ and the latter two as ‘Uttari Paada’. The Prakriya paada
narrrates Instructions on Duties, description of ‘Naimisha’or the popular Forest Place of
the Congregation of Rishis, Creation of Hiranyagarbha, formation of Lokas, etc.The
Second Part gives a picture of Kalpas and Manvantaras, Lokagyana, Creation of human
beings, Creation by Rudra, Rishi Sarga, Agni Vijaya, Kaala sadbhaava, Priyavrata’s
vamsha, Prithvi’s length and breadh, Bharata Varsha, Sapta Dwipas, the under-world of
seven regions like Atala, Vitala, Sutala, Rasatala, Patala etc; Bhurbhuvah like upper Lokas,
details of Grahas (Planets) and their features, Adityavyuha’s description, Devagraha
anukeertana, the incident of how Shiva became ‘Neela Kantha’, Amavasya varnana, Yuga
tatwa, Yana pravartana, features of human beings as per Yugas, Rishi pravara varnan,
Swayambhu Manu’s details, the chronicle of the rest of Manus, etc. In the ‘Upodghaata
Paada’, there are the detyails of Sapta Rishis, Prajapatis, Marudganaas, Kashyapa’s
progeny, Rishi Vamsha, Pitru Kalpa, Shraadha Kalpa, emergence of Vaiwaswata Muni, the
lineage of Manus, Ikshvaku Vamsha, Atri Vamsha, Amaavasu Vamsha, the tale of Yayati,
Yadu Vamsa, Kaartaveerya, Parashu Rama, Vrishni Vamsha, Sagara charitra,
Krishnaavataara, Bali Vamsha, and depiction of future Kings on the Earth. In the Uttara
Bhaaga of the Brahmaanda Purana, there are descriptions of Upasamhaara Paada including
‘Pralaya’ (The Great Dissolution), Time measurements, account of Fourteen ‘Bhuvanas’/
worlds, sins and the resultant hells, practice of virtue and attainment of ‘Shiva dhaam’.
Who should read Puranas! Lord Brahma told Maharshi Marichi that basically Bhagavan
Vishnu bestowed a Single Purana to him which was of the volume of crores of Shlokas;
Brahma passed on to Vasishtha Maharshi who in turn gave away to Parasara Muni and the
latter pronounced it aloud and Vayu Deva carried it to Veda Vyasa. Vyasa selected only
four31lakh stanzas and disrtibuted these among Eighteen Puranas. These were sketched for
‘Loka Kalyan’ and even these highly abridged versions are apparently tough to digest. It is
believed that a person who could read, hear, reproduce, annotate and assimilate all the
Eighteen Puranas in full as written by Veda Vyas should have no rebirth into this
‘Samsara’once again. Besides, this kind of ideal person, should practise the Sacred
Principles enunciated among them. In any case, the contents of any or all Puranas should
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not be preached to a ‘daambhik’ (vainglorious), ‘Paapaachari’ (sinful), unbearable of
Devas, Gurus and the Virtuous and to ‘shath’ (stubborn) persons. Only those who are self-
controlled, matured, good-featured and God-fearing should be specially invited and
inspired to inculcate interest in the Puranas and their contents. (Source: Narada Purana).
Epilogue-The Vedic Faith is Everlasting despite pulls and pressures!
Even as extension of Dwapara Yuga there had been threats to Arsha Samkstiri / Hindu
Culture, vide Shi Krishna’s efforts to decimate the Yavana King who joined hands with
Jarasandha of ‘Maha Bhagavata’. The strength and glory of the eras of Panadava clan
declined after Parikshit, Janamejaya and Shataanika. In the weak lineage of the Kings, the
King Pradyot performed Mleccha Yagna and Kali along with his wife was stated to have
made an appeal to Bhagavan Narayana not to create hurdles in the spread and might of Kali
Yuga and Narayana assured Kali that soon a man named ‘Aadam’ and woman named
‘Havyavati’ would promote the cause of Mlecchas and speed up the spread of Kali Yuga.
Vishnu himself appeared to have advised a Mleccha King named ‘Nyuh’to build and
launch a huge Ship (Novah’s Ark?) to save Believers of God. There was continuous storm
for forty days and Oceans overflowed and submerged Earth.
In the initial period of Kaliyuga, Bharata Varsha gradually adopted Videsha Samskrti; new
culture, life-style and even language. For instance, earlier languages got corrupted and new
expressions emerged: Vraja Bhasha, Praakruti, Sanskrit or Sanskrit based Prantiya
Bhashaas and various Dravidian languages got adapted to ‘Gurundika’ (English) and other
Mleccha (Alien) Bhashas. In the process, the Vedic Dharma witnessed change and
evolution. As the Rulers changed, so did the cultures but the core remained intact. Buddha/
Ashoka created a new verion of Hinduism; Vikramaditya resisted the onslaught of
Barbarians like Shakas, Mlecchhas, Yavanas, Tursharas, Parasikas (Persians), and
Hunas.Shatavahanas controlled Shakas, Chinese, Bahmikas, Kamarupas, Rome and
Ishaamashih (Jesus Christ). King Bhoja resisted the cult of Prophet Mahammad.But
Pathans overpowered Prithviraja and thus the Bharata Varsha witnessed dissipation of
Hindu Dharma, Varnashrama became a virtual non-entity excepting in very feeble form. It
was in such extreme situation, the glorious contribution made by renowned ‘Acharyas’ to
revive and sustain Hindu Dharma; the illustrious such Acharyas included Ramananda,
Nimbaditya, Madhavachray, Jayadeva, Shankaracharya and his great followers like Giri
Sharma, Vana Sharma, Purib Sharma, Dundi Raja and so on; Ramanujacharya, Chaitanya
Maha Prabhu, and so on. The role of Regional Kings like Shivaji and even Kings of alien
Dharamas like Akbar-as Hindu influence in reverse-was evident on the large canvas of
Hinduism. Thus like the ‘Jeeva Nadis’ (ever flowing Rivers of Bharata Varsha) as Ganges,
Vedic Culture will indeed survive, albeit incorporating and absorbing external and internal
influences in the process of evolution, and continue in its Core Form for ever till the
existence of humanity!

Om Purnamnadah Purnamidam Purnaat Purnamuduchyatey,

Purnasya Purmamadasya Purnameva vasishyatey/

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