ESSENCE OF VISHNU PURANA

Compiled, Composed and Interpreted byV.D.N.Rao,

Former General Manager,
India Trade Promotion Organisation,
Pragati Maidan,
Union Ministry of Commerce, Govt. of India

ESSENCE OF VISHNU PURANA

Contents

Page

Invocation

Vishnu Mahima, Kalpa Srishti, Tatwaas, & Brahma-Vishnu-Shiva Swarupas

Concept of Time, Brahma Srishti and Lakshmi-Vishnu Affinity

Samudra Mathana, emergence of Lakshmi and Amrita

(Vishnu and Lakshmi Stuti included)

Dhruvopaakhyaana

12

Prahlada Charita and Narasimha Avataara

15

Jagat Vyavastha(Planning of Universe) and Vishnu Vibhutis

Maha Stuti included)
Brief on Bhugola, Patalaas and Narakas (Ananta Devi Stuti included)

(Vishnu
18
22

Bhurbhuvasswaha-adi Lokaas, Surya, Sishumara Chakra and Navagrahas 24

Veda Vriksha, Veda Vyaasaas, Veda Vibhajana, Veda Vedangaas & Puranas 29
Yama Gita-A perfect Endorsement of Vishnu Bhakti

31

Chaturvarnaas and Chaturaashrama Dharmaas

33

Shraaddha Prashamsa, Vivbarana and Vidhi

36

Raja Vamsha Vivarana-description of Surya Dynasity

(Ikshvaku, Purukutsa, Sagara, Bhagiratha and Harischandra)

38

Chandra and Chandra Vamsha

(Budha, Pururava, Nahusha, Yayati, Yadu, Kuru and Shantanu)

42

Shri Krishna Charitra: His birth, miracles, progeny and Niryana

48

Tapatryaas and Paramartha Swarupa

(Connotation of Vaasudeva included)

65

Vishnu Purana Mahatmya and Upasamharana

( Vishnu Paratwa included)

67
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ESSENCE OF VISHNU PURANA

Avikaaraaya shuddhhaaya Nityaya Paramatmaney,
Sadaika Rupa Rupaaya Vishnaney Sarva Jishnavey/
Namo Hiranyagarbhaaya Haraye Shankaraayacha,
Vaasudevaaya Taaraaya Sargasthinyanta kaariney/
Ekaaneka Swarupaaya Sthula Sukshmaatmaney Namah,
Avyakta Vyakta Swarupaaya Vishnavey Muktihetavey/
Sargasthiti vinaashaanam Jagato yo Jagan-mayah,
Mulabhuto Namastasmai Vishnavey Paramatmaney/
AadhaarabhutamVishyasyaapyaneeyasaamaniyasaam,
Pranamya Sarvabhutaastha- machyutam Purushottamam/
Jnaanaswarupamatyantanirmalam Paramaarthatah,
Tamevaarthaswarupena bhraanti darshanah sthitam/
Vishnum Graasishnum Viswasya Sthitou Sargey tathaa Prabhum,
Pranamya Jagataameesha majamakshayamavyayam/
(My salutations to Bhagavan Vaasudeva who was responsible for Brahma-Vishnu-and Shankara to
create-preserve and terminate as also support all the Beings to swim across the Samsara Sagara;
he is also the Vikara Rahita or Featureless, Shuddha or Transparently Pure, Avinaashi or
Indistructible, Paramatma or the Unique -Souled, the Singular Super-Entity, Sarva Vijayi or the
Ever- Victorius Bhagavan; He is always of Singular Form yet present in Infinite Forms; he is of
the Minutest yet the GrossestVirat Swarupa; Vyakta or Tangible and Avyakta or Imperceptible;
and the Kaarana or the Supreme Cause and the Kaarya / the Causation or Action; Mukti Swarupa
or the Facilitator of Salvation; Vishwa Rupa; Srishti-Sthiti-Samhaar Kaaraka; Vishnu;
Sarvaadhara; Sarva Vyapi; Sukshmaati Sukshma, Akshaya; Achyuta; Avyaya; Purushottama,
Jnaana Swarupaand Jagedeshvara).
Vishnu Mahima, Kalpa Srishti, Tatwas and Brahma- Vishnu- Shiva Swarupa
Suta Maha Muni addresed the gathering of Sages at Naimisharanyaa and quoted Maha Muni
Maitreya requesting Maharshi Parashara to describe about the Creation of Universe at the
beginning of the Dwiteeya Kalpa and the latter recalled his grandfaher Vasishtha giving the
account when Brahma Manasa Putra Pulastya was present too.Maharshi Parashara then intiated the
delineation of Vishnu, Adi Srishti and Tatwaas:
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Parah Paraanaam Parmah Paramaatmasamsthitah, Rupavarnaadi nirdesha viseshana vivarjitah/

Apakshya vinaashyaabhyam Parinaamarthijanmabhih, Varjitah shakyatey vaktum yah sadaasteeti
kevalam/ Sarvatraasou Samastam cha vasayatreti vai yatah, Tatah sa Vaasudeveti Vidvadbhih
Paripathyatey/ Tadbrahma Paramam Nityam Ajamakshaya- amavyayam, Eka Swarupam tu Sadaa
heyaabhaavaachha Nirmalam/ Tadaiva Sarwamevai tadha Vyaktaavyakta Swarupavat, Tathaa
Purusharupena Kaalarupena cha sthitam/ Parasya Brahmano rupam Purushaha Prathamam Dwija,
Vyaktaavyaktey tathaivanye Rupey Kaalstathaa Param/ (That whosoever is beyond the Paraaa or
Prakriti, Parama Sreshtha, Paramatma within Antaraatma on Innermost Super Consciousness who
is devoid of Rupa or Form, Varna or Colour, Naama or Name, Viseshana or Adjectival features;
that Paraapara who does not possess the six stages of Origin, Development, Evolution, Dacadence
and Destruction; that Absolute Superlative IS in the Present Indefinite Tense who is Sarvatra
and Samasta or All Over and Everything!) That is why Vidwans call him as Vaasudeva who is
Karya or deed-Kaarana or cause-Nitya or eternal-Ajanma or Unborn-Akshaya or EvergrowingGunaabhaava or featureless- Maha Kaarana or the Great Cause- Prathama Purusha or the Prime
Being-Paramaatma or the Supreme Soul- Ajara or Ever Youthful- Nischala or Contant- Shabda
Sparshaadi Sunya or bereft of Sound, Touch and so on. It was at Pralaya or the Time of
Universal Destruction, there was no existence at all; neither it was day time nor night; no Akaasha
or Prithivi; no darkness or light: there was only the absence of Indriyas and Buddhi but only a
Supreme Parabrahma as Primary Purusha who manifested into two Rupaas viz.Kaal or Praakriti
and the Self!
Maha Tatwa (The Supreme Manifestation): That Parabrahma-Paramatma-Vishwa RupaSarvavyaapi-Sarvabhuteshwara-Sarvatma-Parameshwara on its own volition who has no
Vikaaraasor traits manifested the Self into the Alternative Self with Vikaaraas:
Pradhaana Purushou chaapi pravishyaatmeychhayaa Harih,
Kshobhayaamaasa Sampraaptey Sargakaaley vyayaavyaou/
Tathaa Sannidhi maatrena Gandhah Kshobhaaya jaayatey,
Manaso nopakratruttwaattayasou Parameshwarah/
Sa yeva Kshobhako Brahman kshobascha Purushottamah,
Sa shankho cha vikasaabhyaam Pradhaanatvepi cha sthitah/
Vikaasaanuswarupaischa Brahma Rupaadibhistathaa,
Vyakta Swarupascha tathaa Vishnuh Sarveswareswarah/
Guna saamyaatta tasmaat tasmaat Khetrajnaadhishthaanaan Muney,
Guna vyanjana sambhutih Sarga kaaley Dwijottamaa/
( That Pradhaana Purusha transformed from the State of Nirvikaara to that of Vikaara
Pradhaana or full of characteristics just as fragrance influences the fragrance-free Vastu or
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material! Thus Purushottama the Nirvikaara basically assumes traits and Paramatma assumed the
Samashthi-Vyashthi Rupas or endless manifestations commencing from Brahma and so on and
indeed this process of transformation is known as Maha Tatwa! ) This Maha Tatwa is of three
major Attributes viz. Saatvika, Tejasa or Raajasa and Taamasa and accordingly of three kinds of
Ahamkaaraas or Self-oriented egoistic feelings. The Tamasa Ahamkaara led to the emergence
Pancha Bhutasas as follows: first by the Tamasa-based Ahamkara created Tanmatras (Subtle
forms of Matter); first the Shabda Tanmatra or Guna Rupa/ feature of Sound leading to the
Creation of Shabda Guna and its allied Aaakaasha or the Sky; the Shabda Tanmaatra represented
by Sky created the Sparsha Tanmatra leading to the manifestation to Vaayu; the Taamasa Gunas
Ahamkara which created Aakasha and Vayu from the Shabda and Sparsha Tanmaatraas
respectively led to the emergence of Rupa Tanmatra which in turn led to the Tejo Bhuta;further on
the Tamasika Guna having created the Sky- Air- Illumination and Heat or Fire furher went on to
the emergence of Rasa Tanmatra and its allied Aapo Bhuta or Jala /Water; finally the Tamasika
Guna having interacted with Shabda-Sparsha-Rupa-Rasa Tanmatras and created Sky-Air-FireWater, had further reacted with Gandha Tanmatra and materialised Prithvi or Earth. Thus the
Maha Tatwa created : Prithivyaaas Tejo Vaayuraakaashaas or Earth-Water-Radiance-Wind, and
Sky. Maha Tatwas Raajasa-ahankara Guna was responsible for the creation of Panchendriyas viz.
Pancha Jnanendriyas and Pancha Karmendriyas all driven by Manasa (Mind). The Karmendritas
are Paayu (anus), Upastha ( marmendriya), hasta, paada, and Vaak; the Jnaanindriyas are Twak
(Skin),Chakshu (Eyes), Naasika (Nose), Jihva (Tongue) and Shrotra (Ears). Together with the
Pancha Bhutas as above, the Beings of Srishti are thus readied with their Indriyas or Physical
Features to face their lives.
The Foremost tangible and practical Creation that the Maha Tatwa, as produced by the inter action of Purusha and Prakriti viz. the Supreme Self and Alternative Shakti was that of the
circular-shaped Brahmaanda or the Golden Egg and Paramatma Himself sat inside it as the
Hiranyagarbha . It was in this Golden Egg, there were Sumeru and other Mountains, Sapta
Samudraas, Nava Grahaas or Nine Planets, Trilokas, Deva-Asura-Manava Praanis and the
extensive flora and fauna as also the ten multiplied Pancha Bhutas; indeed the Golden Egg is
likened to a Huge Coconut with the kernel inside camouflaged with seven exterior layers of husk;
Maha Vishnu Himself assumed the Swarupa of Brahma of Rajo Guna and was engaged in
scripting the Creation of the Universe, took over the task of Satvika Guna in administering the
Universe so created Yuga-after Yuga and by transforming himself with Tamo Guna destroys the
Universe as Rudra Deva at the termination ofeach Kalpa! After taking to Yoga Nidra on the
comfortable Sesha- Shayya or the bed of Sesha Naga, Vishnu would once again assume the
Brahma Swarupa to create the Universe once again thus cycling and recyclingSrishthi- SthitiSamhaara:
Srishthi Sthityanta karaneem Brahma Vishnu Shivaatmikaam,
Sa Sanjnaam yaati Bhagavaaneka eva Janaardana!
( Bhagavan Janardana thus performs all the tasks of Creation, Preservation and Destruction as
Brahma, Vishnu and Maheswara!
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Sa yeva Srujyah sa cha Sarga Kartaa sa yeva Paatyatti cha Paalyatecha,

Brahmaadywavasthaabhi rasesha Murtir Vishnur Varishto Varado Varenyah/
Bhagavan Vishnu alone scripts, secures and smashes the Samsara!)
Concept of Time, Brahma Srishti and Lakshmi-Vishnus Avinaabhavata (Affinity)
To facilitate the measurement of Time, Kaala Swarupa Vishnu Bhagavan created the concept of
Kaala or Time beginnining from a Nimesha or blink of an Eye: fifteen Nimeshas make on
Kashtha, thirty kashtaas make one Kala, thirty Kalas make one Muhurta, thirty muhurtas make a
day-night, fifteen day-night make one one paksha (fortnight), two Paksahas-Sukla Paksha and
Krishna Paksha make oneMaaasa, six months make one Ayana viz. Dakshinayana or the night of
Devatas and Uttaraayana or their day, twelve months make one Varsha, one Varsha is a day-night
to Devas, hundred years of human beings make a Divya Varsha, Satya Yuga comprises of Four
thousand Divya Varshas, Treta Yuga comprises three thousand Divya Varshas, Dwapara Yuga
comprises of two thousand Divya Varshas, Kali Yuga comprises of one thousand Deva Varshas;
one Maha Yuga consists of the total of all the twelve Yugas, thousand Chatur yugas account for
one day of Brahma andeach day of Brahma comprises of Fourteen Manvantaras. Approximately,
each Manvantara consists of eight lakh fifty two thousand Divya Varshas and as per human years
each Manvantara consistsof thirty crore sixty six lakh twenty thousand years. Fourteen such
Manvantaras make a Brahma Day and after such time or at the end of each Brahma day, there
would be a Naimittika Brahma Pralaya. Now, Prathama Paraarthaa of Brahma having been
completed at Brahmas half age of Fifty years, the Dwiteeya Paraartha commenced as Varahaka
Kalpa is in progress!
In the context of Sarga, Brahma first resorted to Tamasika Srishti of Pancha Avidyas viz. Tamas
or Ajnaana( Ignorance), Moha (Passion), Maha Bhoga ( Obsession), Taamistra (Krodha / Anger),
Andha Tamishra (Extreme and Blind Perversion). Then emerged Jnaana Shunya- Tamomaya and
Jada Swarupa Srishti or Creation of Unenlightened, gloomy and desolate material of Five kinds of
Vriksha or Trees- Lataa or creepers and Truna or grass forms of no consequence. As the first
faltering steps in Srishti were inconsequential, Brahma performed Tapasya with concentration and
resolve and created Tiryak- Shrota Srishti in which Pashu-Pakshi-Mriga Swarupa humans or cattle,
birds, animals and Stupid Human Beings full of Ahamkaara or ego- Abhimaan or misplaced selfrespect and Avivekata or ignorance. Still dissatisfied with the second attempt, Brahma kept on
sharpening his trials: the second trial resulted in Bhuta Sarga, the Third one led to Vaikaarika
Sarga which essentially was Aindrayika or Indriya Sambandhi or related to attachment of Physical
Parts; the Fourth one was of Prakrutika Nature or Buddhi- Purvaka quality which was a Mukhya
Sarga related to Parvata-Vriksha-Sthavaraas; the fifth Sarga of Keeta-Patangaas or worms and
birds; the sixth Sarga was called Deva Sarga, the seventh Sarga was of Manushyas Creation; the
seventh and eighth Sargas were of Praakrita Sarga, the Ninth one was Kaumara Sarga which was
both Prakritiha and Vaikritika Sarga. Then followed the Srishti of Deva-Asura-PitruganaManushyas and of water for which Brahma utilised his body-parts: from his janghas emerged
Asuras; from his face were created Sarva Pradhana Devatas; Pitruganas from his body-sides; then
by quickly changing his bodies each and every time, created Jyotsna, Pratah kaala, Syamkaala, and
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in the nights created Rakshasaas and Yakshas, Sarpas and so on. As Brahma was enjoying singing
Gandharvas were created. There after he created wolves from his Vaksasthala of chest, goats
from his face, cows from his belly; horses, elephants, donkeys, camels and innumerable animals
from his feet,and fruits and Aoushadhis from his body hairs. From Brahmas Prathama / Poorva
Mukha emerged Gayatri, Rig Veda, Tivrut Soma Rathantara and Agnishtoma Yagna; from his
Dakshina Mukha were materialised Yajur Veda, Traishthup Chanda, Pancha Dashastoma, Brihat
Saama, and Ukthiki; from Brahmas Western Face came SaamaVeda, Jagati Chhanda, Sapta
dashastoma, Vairupa, and Atiraatra and finally from his Uttara Mukha were materialised Eka
Vimshati stoma, Atharva Veda, Aaptoryaamaana, Anushthup Chhanda and Vairaaja. Thus,
various body parts of Brahma were created Pishacha, Apsara, Kinnara, and innumerable Sthavara
Jangamaas!Brahma then created Varnaashrayaas viz. Brahmanas from his face, Kshatriyas fromhis
chest, Vaishyas from his knees and others from his feet; fulfillment of the prescribed duties of the
Varnas were that Karma Nishtha Brahmanas would attain Pitru Loka, Kshatriyas who never leave
the battle field and either win or get bruised or killed would attain Indraloka, Vaishyas following
their Varna Dharma would secure Vaayu loka and others the Gandharvaloka. Gurukula vaasi
Brahmacharis qualify for Urthvaloka Muni loka, Virtuous Grihastaas attain
Pitruloka,Vanaprasthaas achieve Saptarshi loka and Sanyasis accomplish Brahma loka! Brahmas
Maanasa Putras were Bhrigu, Pulastya, Pulaha, Kratu, Angira, Marichi, Daksha, Atri and
Vasishtha considred as Nine Brahmas. Khyati, Bhuti, Sambhuti, Kshama, Preeti, Sannati, Urja,
Anasuya and Prasuti were Brahmas daughters and were named as the wives of the above
husbands respctively. Sanaka, Sanandana, Sanatana and Sanat Kumaras were also the Brahma
Manasa Putras and refused to get married and beget progeny; Brahma got angry and frowned and
thus Rudra Deva got materialised; half of Rudras body was of male and another half was of a
female; the male part got divided as eleven parts and the female part too got divided as Sowmya,
Krura, Shanta, Ashanta, Shyama, Goura and such other Rupaas.Brahma also created Saamyambhu
Manu as the Prajaapati and the latter married Shatarupa; together they gave birth to two sons
Pravrata and Uttanapaada; they also begot two daughters viz. Prasuti and Aakruti who were
married to Daksha and Ruchi Prajapatis respectively. Daksha and Prasuti begot twenty four
Kanyas viz. Shraddha, Lakshmi, Dhruti,Tushti, Medha, Pushti, Kriya, Buddhi, Lazza,Vapu,
Shanti,Siddhi and Kirti who were all married to Dharma; eleven more kanyas viz. Khyati, Sati,
Sambhuti, Smriti,Preeti, Kshama, Santati and, Anasuya and these were married respectively to
Bhrigu, Shiva, Maricha, Angira, Pulastya, Pulaha, Kratu, Atri and Vasishtha while Swaha and
Swadha were wedded to Agni and Urjja to Pitaras.Akriti and Ruchi Prajapati gave birth to twin
girls viz. Yajna and Dakshina.
Having described Tamasika Srishti, Parashara Muni gave an account of Roudra Srishti at the
Kalpas beginning. As Brahma was desirous of creating a son like himself, he found a boy on his
lap with Nilalohita Varna and as the child kept on crying non-stop, he said:
Kim twam rodishi tam Brahmaa rudantam praatyuvaachah,
Naama deheti tam sotha pratyu vaacha Prajapatih,
Rudrastwam Deva naamnaasi maa ropdirdhairyamaavacha/
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Ekamutmam punah sotha saptakrutyo rurodavai/

Tatonyaani dadou tasmai sapta naamaani vai Prabhuh,
Sthaanaani chaishaamashtaanaam parni putraamscha sa Prabhuh/
Bhavam Sharvameshaa -naam tathaa Pashupatih Dwija,
Bheemamugram Mahadevamuvaacha sa Pitaamahah
( Why are you crying away my child; the child asked: keep my name; Brahma said: your name
shall be Rudra and now dont you cry again; but the child cried seven times again and thus Brahma
gave the child seven more names and at those eight more places decided the names of the childs
women and progeny too; the seven more names were Bhava, Sharva, Ishaana, Pashupati, Bheema,
Ugra and Mahadeva) Brahma also decided their Positions along with Surya, Varuna, Prithvi,
Vaayu, Agni, Aakasha, Yagna dikshita Brahmana and Chandra. Along side, the names of Suryas
wives also were decided by Brahma and they were Suvarchala, Usha, Vikeshi, Apara, Shiva,
Swaha, Disha, Diksha, and Rohini. Also Suryas sons names were also given as Shanaischara,
Shukra, Lohitanga, Manojava, Skanda, Sarga, Santana and Budha. Bhagavan Rudra married Sati
who was annoyed with her father Daksha and self-immolated in Daksha Yagna and subsequently
got married to Uma Devi the daughter of Himavanta and Devi Mena.
Mutual Affinity of Vishnu and Lakshmi : The couple of Bhrigu Muni and Khyati gave birth to
Devi Lakshmi who was wedded to Vishnu. In this context, Maitreya Muni interjected and sought
an explanation from Paraashara Maharshi as to how Lakshmi Devi who surfaced at the time of
Samudra Mathana by Deva-Danavaas for Amrita was supposed to have been born to BhriguKhyati couple! Maharshi Parashara replied as follows in extolling Lakshmi:
Nithaivaishaa Jaganmataa Vishnoh Shriranapaayani,
Yathaa Sarvagato Vishnusthathai -veyam Dwijottama/
Artho Vishnuriyam Vaani neetireshaa nayo Hari,
Bodho Vishnuriym Buddhirdharmosou Satkriyaa twiyam/
Srashtaa Vishnuriyam Srushtih Shrir Bhumirbhudharo Harih,
Santosho Bhagavaam Lakshmistushti Maitreya Shaswati/
Icchaa Shrir Bhagavan kaamo Yagnesou Dakshinaa twiyam,
Aarjaarhutirasou Devi Purudaasho Janaaradanah/
Patneeshaalaa Muney Lakshmih Praagvamsho Madhusudanah,
Chitir Lakshmir Hariryupa Idhmaa Shrirbhagavaankushah/
Saama Swarupi Bhagananudgeetih Kamalaalaya,
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Swahaarlakshmir Jagannatho Vaasudevo Hutaashanah/

Shankaro BhagavaancchorirGauree Lakshmirdwijottama,
Maitreya Keshavah Suryastatprabhaa Kamalaalaya/
Vishnuh Pitruganah Padmaa Swadhaa Shaswata Pushtidaa,
Dyouh Shreeh Sarvaatmako Vishuravakaashoti vistara/
Shashaankah Shridharah Kaantih Shristathaivaana paayani,
Dhrutir Lakshmeerjagaccheshtaa Vaayuh Sarvatrago Harih/
Jaladhidwija Govindastadwelaa Shrirmaha Muney,
Lakshmi Swarupamindraani Devendro Madhusudanah/
Yamaschakradharah Saakshaat Dhumrernaa Kamalaalayaa,
Ruddhih Shtih Shridharo Devah Swayameva Dhaneshwarah/
Gauri Lakshmeermahaa bhaagaa Keshavo Varunah Swayam,
Shrirdevasenaa Viprendraha Devasenaapatir Harih/
Avashtambho Gadaa paanih Shaktir Lakshmirdwijottama,
Kaashthaa Lakshmir nimeshaasou kalaa twiyam/
Jyotsnaa Lakshmih pradiposow sarvah Sarveswaro Harih,
Lataabhutaa Jagan maataa Shri Vishnurdruma sanjnitah/
Vibhavari Shrirdivaso Devaschakra gadaa dharah,
Varaprado Varo Vishnurvadhuh Padmavanaalkayaa/
Nadaswarupi Bhagavaan-chhirnadi rupa samstitaa,
Dwajascha Pundareekaakshah Pataakaa Kamalaalaya/
Trishnaa Lakshmir Jagannaadho lobho Narayanah parah,
Rati Raagascha Maitreya Lakshmi Govinda yevacha/
Kim chaati bahurnoktena Sankshepyaadou muchyatey/
Deva tirya Manushyaadou Putraanaa Bhagavaan Harih,
Streemaani Shricha vigneya nanayorvidyatey param)
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(Hey Dwijottama! Devi Lakshmi who never leaves Vishnu is as permanent as Vishnu and is Sarva
Vyapi as Vishnu. Lakshmi is the meaning and definition of Vishnu, his voice, his descipline, his
morality, his teachings, his mental status, his dharma or virtuosity, and his deeds.Vishnu is the
Srashta or the Creator and Lakshmi is the Creation par excellence. Srihari is the Bhudhara and
Lakshmi is Bhumi. Bhagavan is Santosha or the Essence of Happiness and Lakshmi is the
incarnation of Tushti or Contentment. Bhagavan is Kaama or desire and Lakshmi is the goal of
desire. He is Yagna and she is Dakshina. He is the Purodasha and she is Ajyaahuti or the offering
of Ghee. Madhava is Yajamana Griha or the House of the Master and Lakshmi is the Patni shaala
or the Private Residence of the wife. He is Yupa or the Sacrificial Post and she is chita or the
Sacrifice herself; He is the Kusha or the grass used for all Sacred Deeds and she is the Idhma
(piece of Sacrificial wood); He is Saama Veda Swarupa andshe is the Udgati or the Cantor/
Mantra; and Bhagavan is Hutaashana or the receiver of Homa while Lakshmi is Swaha or the
offering. Bhagavan Vishnu is Shankara while Lakshmi is Gauri. Keshava is Surya while Lakshmi
is Prabha; Vishnu is Pitruganaand Lakshmi is Swadha; and He is Aakasha and She is Swargaloka!
Hari and Lakshmi respectively are Chandrama and Kaanti; Vaya and Gati /Speed and Dhruti or
Adhara /the hold; Samudra and Taranga or the wave; Indra and Indrani; Yama Dharma and
Dhumorna; Kubera and Ruddhi; Kartikeya and Devasena; Gadadhara and Shakti; NimeshaKashtha; Muhurta-Kala; Deepaka and Jyoti; Vriksha and Lata; Dina-Ratri; Vara- Vadhu; Nada and
Nadi; Dhwaja and Pataka; Lobha and Trishna; Rati and Raaga; in brief: he is the symbol of
mansculinity and she is the emblem of femininity!).

Samudra Mathana, Emergence of Lakshmi and Amrita ( Vishnu and Lakshmi Stutis)

As Durvasa Muni gifted a fragrant garland to Indra who disrespected and gave it away to Iravata
elephant which trampled it, the Muni went wildand cursed him that Rajya Lakshmi would desert
Tribhuvanas and Indras magnificance would disappear. Since Indras grandeur was lost DaityaDanavas occupied his throne and Devas bacame fugitives and approached Brahma Deva. Brahma
in turn reached Ksheera Saagara along with Indra and Devaas and extolled Bhagavan Narayana as
follows:
Namaami Sarvam Sarveshamanantamajamavyayam,
Lokadhaama Dharaadhaaramaprakaasha mabhedinam/
Naraayanamaniyamshamaseshaanaamamaniyasaam,
Samastaanaam Garishtham cha Bhuraadeenaam Gareeyasaam/
Yatra Sarvam yatah Sarvamutpannam Matpurah saram,
Sarva Bhutascha yo Devah paraanaamapi yah Parah/
Parah Paramaatmaat Purushaat Paramaatma Swarupa dhruk,
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Yogibhischintaye yo sowMuktihetor Mumukshibhih/

Satvaadayo na Santeesho yatra cha Prtaakrutaa ganaah,
Sa Shuddhaha Sarva Shudhyebhyaha Pumaanaadyah praseedatu/
Proachatey Parameshohi yah shuddhopyapuchaaratah,
Praseedatu sa no Vishnuraatmaa yah Sarva dehinaam/
Yah Kaaranamcha Kaaryam cha Karanasyaapi kaaranam,
Karyasyaapi cha yah Kaaryam praseedatu sa no Harih/
Karya Kaaryasya yatkaaryam tat Kaaryasyaapi yah Swayam,
Tat Kaarya Kaarya Bhuto Yastatascha pranataah sma tam/
Karanam Kaaranasyaapi tasya Kaaranakaaranam,
Tat Kaaranamnaam hetum tam pranataah sma Pareshwaram/
Bhoktaaram Bhogya bhutam cha Srashtaaram Srujyamevacha,
Kaarya kartu Swarupam tam pranataah sma param padam/
Vishuddha bodhavannityam ajam akshayamavyayam,
Avyaktamavikaaram yattadvishnoh paramam padam/
Na sthulamcha sukshmam yatra Viseshanagocharam,
Tatpadam Paramam Vishnoh pranamaam sadaamalam/
Yasyayutaam yutaam shaamsho Vishwashaktiriyam shtitaa,
Parabrahma Swarupam yat pranamaamstamavyayam/
Yadyoginaha Sadodyhuktaah Punya Papaapa/
kshayekshayam, Pashyanti Pranavo chintyam Tad- Vishnoh paramam padam/
Yatra Devaa na Munayo na chaaham na cha Shankarah,
Jaananti Parameshasya tad Vishnoh Paramam Padam/
Shaktayo yasya Devasya Brahma Vishnu Shivbaatmikaah,
Bhavantya Bhuta Purvasyha tad Vishnoh Paramam Padam/
Sarvesha sarva Bhutaatman Sarva Sarvaashrayaachyuta,
11

Praseeda Vishno Bhaktaanaam Vraja no drushtigocharam/

(My Salutations to you Narayana! You are an atom among the minutest of atoms and the heaviest
by far the heavier than Earth;You are the Nikhilaloka Vishraama, Prithwis Adhaara Swarupa,
Aprakaashya, Amogha, Sarva Rupa, Sarveshwara, Ananta, Ajaya, and Avyaya. Inclusive of me
Brahma the totality of Universal Existence is far beyond of our comprehension, even as you exist
in it, created by you, preserved by you, and is Sarva Deva maya, SarvaBhutamaya, Sarva
Mokshagami Munijanamaya, Paratma Swarupa, Adi Purusha! Do kindly be merciful! Be kind to
us Shuddha Swarupa Shakti and Kala Swarupa ranging from Kalaa-Kaashtha-Muhurtaas to Maha
Yugaas! Be pleased Shudda Swarupa Parameshwara or Parama/Maha Lakshmi Pati; be
compassionate to us as you are the Kaarana, Karyarupa, Karanaas Kaarana, and Karyas Karya. I
bend my knees to you for benevolence as you are the Karya or Maha Tatwa, Karya as Ahamkara,
Karya as Tanmatra panchaka, Karya as Brahmanda, Karya as Brahma-Dakshaadi Karyabhuta! You
are the Jagat Karana (Brahmaadis), Brahmanda Karana, Bhuta Panchaka Karana, PanchaTanmatra
Karana, Mula Prakruti Hetu, Bhokta and Bhogya, Srashtaa and Srujya, Karta and Karya Rupa, and
Parama and Paramapada, Vishuddha Bodha Swarupa, Nitya, Ajanma, Akshaya, Avyaya, Avyakta
and Avikari, my prostrations to you. My reverential greetings to you who is neither Sthula (Gross)
nor Sukshma (Minute), Nirmala-Nitya, and Paramapada!Indeed Your Ayutaamsha or of Ten
thousandth Amsha is capable of Vishwa Rachana! Indeed the NityaYukta Yogi ganaas seek to
realise even hazy glimpses of the vision of your Paada Padmaas through their extended lives due
to their Tapasyas! Indeed, Devaganaas, Maharshiganaas, Shankara and myself could never guage
the magnitude and magnificenceof Your Reality! Sarveshwara, Sarva Bhutatma, Sarva Rupa,
Sarvaadhaara, Achyuta, Maha Vishno do kindly respond to our supplications!)
To supplement the prayers of Brahma Deva, others like Brihaspati, Indra and Devaganaas further
prayed to Bhagavan Vishnu along with Shankara and Rudras, Dwadasha Adityas, Ashvani
Kumaras, Ashta Vasus, Marud Ganas, Sadhya Ganaas and so on as a final refuge point; and
Bhagavaan was satisfied with the sincerity of their Stutis. He replied that they should have to
undergo some hard work and sacrifice which only could help accomplish their ends. He required
Devas to convince Daityas and Danavas to jointly perform Kshirasagara Mathana or churning of
the Ocean of Milk to mataerialise Amrita (Nectar) besides Auoshadhis or herbs and medicines and
so on with Mandharaachala as the huge stick, Vaasuki Naga as the string and any other asistance
required could be prvided by himself; Daitya-Danavas would readily agree to the proposition, he
assured. Vishnu further assured Devatas that the Amrita to be finally emerged would be meant for
them alone. The Daitya-Danavas having been convinced keeping in view to the Catchof Amrita,
the operation commenced in Sharat Ritu when the Sky was clear and at an Auspicious Muhurta.
Danava-Daityas out of self-pride opted for the huge Vaasuki whose mouth gave out poisonous
fumes and many of them perished but Devas opted for the tail of the Vasuki. Vishnu asumed
Kurmaavataara to provide stability to the process of churning by withstanding the heaviness of
Mandhara Mountain and the churning speed. The first round of churning yielded Kamadhenu
which opted for Siddhas; then emerged Kalpa Vriksha which was claimed by Devatas; DaanavaDaityas let it go to Devatas as they aimed at Amrita and nothing else!Then followed Apsaraas who

12

were on their own but to serve Swarga loka; Chandrama was claimed by Mahadeva to adorn his
head; Maha Lakshmi emerged as Muni Ganaas welcomed her by reciting Shri Suktam of
Hiranya varnaam Harinim Suvarna Rajatasrajaam
Chandraam Hiranmayim Lakshmim Jaatavedo mavaavaha
and she readily ornameted Vishnu Devas chest; [Incidentally, there was no mention in Vishnu
Purana of the Creation of Haalaahala or the huge sheet of poisonous flames across the sky which
was retained in the throat of Maha Deva and hence got the epithet of Nilagreeva] Then finally
emerged Dhanvantari along with his Kamandaluthe Akshaya Patra full of Amrita and DaityaDanavas forcibly dragged the kamandalu from Dhanvantari. Vishnu Bhagavan assumed the
dazzling Mohini Swarupa and spread over a thick screen of Maya over the Danava- Daityas and
disrtibuted Nectar among Devas, who were fully contented with the Amrita and Daanavas fled
back to Pataala while Indra and the Devas got reinstated to their lost glory.
Lakshmi Stuti : A highly satisfied Indra most humbly welcomed Devi Lakshmi as Rajya
Lakshmi by commending her as follows:
Namasye Sarva lokaanaam Jananimabjasambhavaam,
vibhushanamShriyamunnidra padmaakshim Vishnu Vakshasthala -sthitaam/
Padmaalayaam Padmakaraam Padma patranibhekshanaam,
Vandey Padma -mukheem Devim Padmanaabha priyaamaham/
Twam siddhitwam Swadhaa Swaahaa twam Lokapaavani,
Sandhyaa raatrih Prabhaa Bhutirmedhaa shraddha Sarasvati/
Yajna Vidyaa Mahaa Vidya Guhya Vidyaa cha Shobhaney,
Atma Vidyaa cha Devi twam Vimukti phala daayini/
Aanveekshiki Trayivaartaa Danda neetistwameva cha,
Sowmyaasowmyair- jagadrupaistavaithaddevi puritam/
Kaa twanyaa twaamrutey Devi Sarva Yajnamayam vapuh,
Adhyaastey Deva Devasya Yogichintyam Gadaabhrutah/
Twayaa Devi Parityaktam Sakalam Bhuvana trayam,
Vinashta praayamabhavantwaye daaneem Samedhitam/
Daaraah Putraastathaagaara suhruddhaanya dhanaadikam,
Bhavatyetan mahaabhaago nityam twadeekshanaatrunaam/
13

Shareeraarogya maishwarya maripakshakshayah sukham,

Devi twadrushti drushtaanaam Purushaanaam na durlabham/
Twam Maataa sarvalokaanaam Deva Devo Harih Pitaa,
Twayyaidvishnunaa chaamba Jagadvyaaptam Charaacharam/
Maa na kosham tathaa goshtham naa gruham maa paricchadam,
Maa shariram kalatram cha thyajethaa Sarva paavani/
Mamaa putraanmaa suhrudvarga maa pashunmaa vibhushanam,
Twajethaa mama Devasya Vishnurvakshah sthalaalaey/
Statvena Satya shouchaabhyaam tathaa sheelaadi -bhirgunaih,
Tyajjantey tey Naraah Sadyah Santyakttaa ye twayamaley/
Twayaavilokitaah Sadyah Sheelaadvair -akhilairgunaih
kulaishwaryaischayujjyantey Purushaa Nirgumaa api/
Sa Slaaghyah sa gunee dhanyah sa kuleenah sa Buddhimaan,
Sa Shurah sa cha Vikranto yastwayaa Devi veekshitah/
Sadyo vaigunyamaayanti Sheelaaghah Sakalaa gunaah,
Paraangmukhi Jagaddhaatri yasya twam Vishnu vallabhey/
Na tey varnaantu shaktaa Gunaajihvaapi Vedhaah,
Praseeda Devi Padmaakshi Maasmaamstyaa-kshim kadaachana/
(My salutations to you Jagajjanani! You possess a magnetic face with charming eyes like of a lotus
adorning the magnificent chest of Vishnu; you reside on a lotus, lotus alone is ornamented in your
soft hands, lotus leaves are likened to your eyes, and lotus stem on your husbands navel thus fond
of lotus again! You are Siddhi, Swadha, Swaaha, Sudha, Sandhya, Ratri / night, Prabha, Vibhuti,
Medha, and Sarasvati. You are the Yajna Vidya ot the Science of Karma- Kaanda, Maha Vidya or
Upasana, Guhya Vidya or Mahendra jaalor mesmerism, Atma Vidya or route to Mukti,Tarka
Vidya or the Scientific Art of Logic, Vedatrayi or the Expert in Three Vedas, Varta of Business
and Danda niti or the exponent of Politics!You are all over the Universe to many with tensions
due to lack of opportunities and to a select few withall facilities. Is there a person who among all
the Tri Lokas could afford to ignore youand make good in their lives! It is only due to your kind
vision that a person is blessed with all fulfillments including women, progeny, home, money,
good food and happiness. It is only due to your revelation that any body is provided with physical
health, prosperity, destruction of enemies, and contentment.You are the Loka Maata or the Mother
14

and Bhagavan Vishnu is Loka Pita or the Father over whom the world is spread all over and
dependent. May this Samsara be profuse with our properties, Pashu shaalaas, homes, articles of
enjoyment, and over all well being. Please always never ever leave us from our families, well
wishers, ornaments, joys and good health.All the human beings bereft of you lose our mental
strength, body energy, truthfulness, cleanliness and all other laudable qualities of life. Those who
secure your kindness instantly become Buddhimaan, Shaktimaan, Sura veeraas and Dhanavaans;
the moment your absence is felt, life gets unworthy, eventless and purposeless. My Mother, never
leave me and be ever with me!)
Thus Devi Lakshmi who was the daughter of Bhrigu and Khyati disappeared from Swarga and
surfaced again after Samudra Mathana. As and when Vishnu Bhaagavan took to human forms, so
did Devi Lakshmi as Prithvi along with Parashu Rama, Devi Sita along with Shri Rama, Devi
Rukmini along with Shri Krishna!
Yaschhetchhrunuyaajjanma Lakshmyaa yaschja pathennarah,
Shriyo na vicchutistasyaGruhey yaavatkulatramam/
Pathyateyyeshu chaiveyam Shristutirmuney,
Alakshmiih Kalahaadhaara nateyshthaastey kadaachana/
(Hey Muney! Those homes in which Lakshmi Stotras are not recited daily become the victims of
arguments, quarrels, and poverty; contrarily, Lakshmi Stotraas are heard, read out and recited
silently become the abodes of opulence, delight and propitiousness.)
Dhruvopaakhyana
Of the two sons of Swayambhuva Manu viz. Priyamvrata and Uttanapaada, special reference was
always made in the annals of Hindu Dharma about Dhruva the immortal. Uttanapada had two
wives viz. Suneeti whose son was Dhruva and the younger wife was Suruchi who dominated the
King and her son was Uttama. As Dhruva desired to sit on the lap of the King since his cousin too
sat, Suruchi insulted Dhruva and indirectly talked ill of Suneeti too and the King remained passive
even as a hurt Dhruva walked off to his mother who expressed her helplessness and said only
Bhagavan Narayana could help. The disgusted boy of four-five years entered a nearby forest where
Sapta Rishis Marichi, Atri, Angira, Pulastya, Pulaha,, Kratu and Vasishtha met him and asked for
the reason of his sorrow and Dhruva replied innocently that he desired to sit on the lap of his father
as his cousin brother did and nothing else! Maharshi Maricha told him convincinly that his wish
could be fulfilled only by Achyuta Araadhana; Atri advised him to dedicate himself to Bhagavan
Narayanaand confirmed
Parah Paraanam Purusho Yasya Tushto Janardanah,
Sa Praaprotyakshayam sthaanametassatyam Mayoditam

15

(The Truth is that the Parama Shakti of Paraa Prakruti is indeed inferior to the Supreme Parama
Pursha Janardana and he alone could create miracles to place Dhruva on unimaginably higher
plane than the least significant Dhruvas fathers lap!) Pulastya Maharshi said:
Param Brahmaa Param Dhaama yosou Brahmaa tathaa Param,
Tamaaraadhya Hari yaati Muktimapyati durlabham
(Those human beings who perform Araadhana/ worship to Parabrahma Paramdhaama and
Paraswarupa Hari could very easily achieve Moksha Pada [ let alone his fathers lap!]. Angira
Maharshi, Pulaha, Kratu and Vasishtha too expressed similar sentiments. Dhruva replied to the
Maharshi Ganaas to teach him as to how to worship Narayana and they all affirmed in one voice:
Hiranya garbha Purusha Pradhaana avyaktaavyakta Swarupa Rupiney,
Om Namo Vaasudevaaya Shuddha Jnaana Swarupiney/
Yaitajjapaaya Bhagavan Japyam Swaaambhuvo Manuh,
Pitaamahastava puraa tasya tushto Janaardanah/
Dadou yathaabhilaashitaam siddhim Trailokya Durlabhaam,
Tathaa twamapi Govindam toshayaitastadaa Japan/
Following the Upadesha of Maharshis as above, Dhruva entered a Forest named Madhu on the
banks of River Yamuna;subsequently it got the epithet of Madhubanaas was occupied by Daitya
Madhu later and his son Lavanasura was killed by Shatrughna of Ramayana as the Place was
changed as Mathura eversince. As young Dhruva performed Dhyana and Puja of Narayana with
enormous concentration and dedication for long long time, Prithvi got affected so much that a
single-legged Dhruva did Tapsya leaning to the left, Bhumi too leaned left-ward and vice versa
and in the process, Rivers, Samudras and Parvatas too got distrurbedand Indra utilised all kinds of
gimmicks to advise, frighten and subdue the Child but to no avail. Finally Devas went in a
delegation to Janardana and the latter assured that Dhruva had no ambitions to get into the
positions of Indra, Surya, Varuna or Kubera and none of them neeeded to be afraid on that count;
Bhagavan further promised to do the needful. He appeared before Dhruva and asked him to
terminate the Tapasya; Dhruva no doubt prostrated before Janardanana but desired that the former
should assume that kind of Form by which even Brahma and Maha Yogis would not have
visualised and that he also should be blessed to possess that kind of Buddhi with which to make
appropriate Stuti to Bhagavan. As Parama Deva appeared before Dhruva in his Brihad Swarupa,
Dhruva was elevated to heights of trance and commended Paramatma as follows:
Bhumiraaponalo Vaayuh Swam Mano Buhhirevacha,
Bhutaadiraadi prakrrutisya rupam Natosmitam/
Shuddhaha Sukshmokhila vyaapi Prathaanaatparatah pumaan,
16

Yasya rupam Namastasmai Purushaaya Gunaashiney/

Bhuraadeenaam Samataanaam gandha dinaam cha Shasvatah,
Budhyaa dinaam Prathaana -sya Purushasya cha yah parah/
Tam Brahma bhutaatmaanaamasesha jagatah patim,
Prapadye sharanam Suuddham twadrupam Parameshwara/
Bruhatvaad brumhana twaavascha yuadrupam Bramha samjnitam,
Tasmai Namastey Sarvaatmanyogi Chintyaa vikaariney/
Sahasra sheershaa Purushaha Sahasraakshah Sahasrapaat,
Sarvavyaapi Bhuvah Sparshyaadityan tishthatishthadyashaangulam/
Yadbhutam yaccha vai Bhavyam Purushottama tadbhavaan,
Twatto Viraat Swaraat Samraat Tvattaschaayappyabhi Purushah/
Atyaricchyat soddhascha Tiryagurdhwam cha vai bhuvah,
Twatto Vishvamidam jaatam Twatvo Bhuta Bhavishyati/
Tadrupa dhaarinaschatantarbhutam Sarvamidam Jagat,
Tatto Yagnah Sarvahutah Prushadaajyam Pashurdwidhaa/
Twaktah Ruchotha Saamaani Twaktascchandaamsi jijarey,
Tawatto Yajumshyajaayanta twattoschaaschaikato datah/
Gaavastwattah Samudbhutaastwattojaa Avayo Mrigaah,
Twadmukhada Brahmanaastwatto baahoh Kshatramajaayata/
Vaishvaastvorujaaha Shudraastwa Padbhyaam samudgataah,
Akshanoh Suryonilah Praanaaschandramaa Manastatwa/
Praanontah Sushiraajjaato Mukhaadagnirajaatata,
Naabhito Gaganam Dyouscha Shirasah Samavartata/
Dishah Shrotraatikshatih Padbhyaam twattah Sarvamabhudidam/
Nyagrodhah sumahaanalpey yathaa Beejo Vyavasthitah,
Samyamey Vishvamakhilam Beeja bhuto tathaa twayi/
17

Beejaankura sambhuto nyagrodhastu Samrittitah,

Vistaaram chayathaa yaati twatthah srushtou tathaa Jagat/
Yathaahi kadalee naanyaa twakpatraadapi drushyatey,
Evam Vishyasya naanyastwam twatsthayeeswarah drushyatey/
Hlaadini Sandhini Samvittvaiyeka Sarvsamsthitou,
Hlaadataapakaari Mishraa twayi no gunavarjitey/
Pruthak bhutaika Bhutaayaa Bhuta Bhutaaya tey namah,
Prabhutabhuta bhutaaya tubhyam Bhutaamaney namah/
Vyaktam Pradhana Purushou Viraat Samrat Swarat tathaa,
Vibhaavyentah karaney Prusheshavakshayo Bhavaan/
Sarvasmin Sarva Bhutastwam Sarvah Sarvasya rupadhtruk,
Sarvam twattastascha twam namah Sarvaatmanestu tey/
Sarvaatmakosi Sarvesha Sarva bhutastatho yatah,
Kathayaami tatah kim te Sarvam vetsi hladasthitam/
Sarvaatma Sarva Bhutesha Sarva satwa samudbhava,
Sarva Bhuto Bhavanvetti Sarva Satvamanoratham/
Yo mey Manoratho naama saphalah sa twayaa krutah,
Tapascha taptam saphalam yadrushtosi Jagatapatey/
(Bhagavan ! Your varied forms are of Prithvi, Jala, Agni, Vaayu, Aakaasha, Manas, Buddhi,
Ahamkaara, and Mula Prakriti. Parama Purusha!You are Shuddha, Sukshma, Sarvavyapakaand of
such several such magnificent traits! May I seek refuge from Akhila Brahmanda Nayaka Shuddha
Swarupaatma!as you are the controller of Prithivyaadi Pancha Bhutaas, Buddhyaadi
Antahkaranagyata Gunaas and Sahasra Mastaka- Sahasra Netra Sahasra Paada yuta Sanatana
Purusha! You are the Bhuta- Vartamana-Bhavishya Jnaata ! You are the Virat-Swarat-Samraat and
the Creator of Brahmaadi Devas. You are the Supreme Srashta of SwarupaBhuta Brahmanda and
its contents. You are the Origin of Ruk Yaju -Saama Vedas, Gayatyadi Chhandaas, You are the
Srava Mriga- Pashu-Adi Sridhti-Karana! From your face were born Brahmanas, your shoulders
and hands were materialised Kshatriyaas, Vaishyas from your thighs and others from your feet;
from your eyes were produced Surya, Vaayu from your breathing, Chandra from your mind, Life
toall Beings from your nose, Agni from your face, Aakasha fron your navel, Swrga from your
head, Dasa Dishaas or Ten Directions from your ears, Prithvi from your charanaas, and thus the
18

entire Charaachara Jagatfrom your own Being. Just as a tiny seed is the origin for Maha
Vrikshas, the Unique Samsara is created and at the Time of Pralaya gets absorbed back into the
Beeja taking shape again at the Time of Creation. You are the holding hingelike Hlaadini or the
Source of Happiness and Sandhini or thePreserver. You are also the Samvita or Vidya Shakti, the
Vishaya Janya or the Product of Samsara Gunas of Joys and Sorrows; although You are the
Nirguna or Featurelss but again the Fountain of Satvika- Raajasika-Tamo Gunas! From the Karya
Drishtataor the view point of Actions, You assume myriad forms but from Kaarana Drishtata or
the view-point of cause and effect; you are just the Single Form. From ones own Antahkarana or
Inner Conciousness, You are the Maha Tatwa, Pradhana, Purusha and of Virat-Swarat-Samrat
Rupas!You are the Akshaya, Sarva Bhuta Guna Swarupa, Samasta Guna Dharaka, Sarvatma,
Sarveswara, Sarva Bhuta Vyapta, My Tapasya has been fulfilled as you have given me the
Saakshaakaara or Your Glorious Darshana as I am ever beholden to you fulfilling my lifeambition.) In response to Dhruvas sincere commendation, Bhagavan blessed Dhruva and stated:
Trailokyaadadhikey Sthaaney Sarva Taaraagrahaashrayah,
Bhavishyati na Sandeho Matprasaadaabhavaan Dhruva/
Suryaatsomaatathaa Bhowmaat Soma Putraad Brihaspateyh,
Sitaarkatanayaadeenaam Sarvaksharnaam tathaa Dhruva/
Sapratashinaamaseshenaam ye cha aimanikaah Suraah,
Sarveshaamupari sthaanam tava dattam mayaa Dhruva/
Kechichaturyugam Yaavatke -chimanvantaram Suraah,
Tishthanti Bhavato dattaa mayaavai Kalpasamsthitih/
Sunitirapitey Maataa twadaasannithi nirmalaa,
Vimaaney Tarakaa Bhutwaa Taavatkaalam nivasyati/
Ye chatwaam Manavaah Praatah Sayam cha Susumaahitaah,
Keertishyanti teshaam cha Mahatpunyam Bhavishyati/
( Dhruva ! I shall bestow to you a Dhruva Sthaan or a Constant Place on the Sky and that be above
the Lokas of Surya, Chandra, Mangala, Budha, Brihaspati, Shukra, and Shani Grahaas, above all
the Places of Nakshatras, Sapta Rishis, and far above the Residences of Devas. Devatas would
have the longevity of only Four Yugas and a few last only one Manvantara, but I grant you life for
a full Kalpa! Your mother (who was the first inspirationfor you to search for me when you were
insulted by your step mother) would also last as a Star near Dhruva Loka travelling comfortably in
a Vimana. Whosoever pray in your favour about your unending devotion to me either early
morning or in the night fall would indeed be eligible for Maha Punya.)
Prahlada Charitra- Nrisimhaavataara
19

Empowered by Brahma Devas boon of invincibility by all species normal in the Creation of
Paramatma, Daitya Hiranyakashipu conquered Three Lokas, threw out Devas and all Celestial
Beings from their respective Positions and controlledthe totality of the Universe, harassing
Maharshis and all the virtuous and religious devotees especially the Vishnu Bhaktas. His son, the
famed Prahlada was admitted in a Guru Kula and the Guru triedto teach everything according to
the principles that the King wishedincluding that the King was God! But the boy learnt nothing
that the Guru sought to teach but strongly believed in relentless devotion to Narayana. Once
Hiranyakashipu desired to test Prahlada that the Guru would have taught on the lines of the Kings
own philosophy, but his amazement the boy stated otherwise and said:
Anaadi madhyantamajama vriddhikshayamachutam,
Pranatosmyamanantasantaanam Sarva kaarana kaaranam/
( My salutations to that Achyuta who has no beginning, midway and termination, has no birthenhancement-and finality; He is also the Cause-Causation and the Conclusion.) The King bacame
furious at Prahladas statement and even desired to punish the Guru as his teachings were totally
unacceptable and unpalatable. But Prahlada prevented his father that his Guru tried and made
tremendous efforts to teach asper his fathers instructionsbut not only he but the rest of the
students also made him join Vishnu Bhajana. Hiranyam Kashipu cajoled, daunted, frightened and
terrorised Prahlada but the deep dedication to Narayana was so intense that the boy was never
brought under control; Prahlada argued with his father:
Shastaa Vishnurashesya Jagato yo Hrudisthitah,
Tamrutey Paramatmaanam Taatha kaka kena shasyatey!
(As the father asked Prahlada as to who taught this since the Guru swore thathe did not, Prahlada
said: As Bhagvan Vishnu is right in my heart, who else needed to teach me!)
Na Shabda gocharam yasya Yogidhyeyam Param padam,
yato yasha Swayam Vishnum sa Vishnuh Partameshwara
( As Hiranyakashipu shouted as to who that Bhagavan was? You Stupid! Then Prahlada replied:
Vishnu is Parameshwara who is worthy of meditation; he is not visible nor heard and certainly not
assessed but could most definitely be visualised, heard or assessed through meditation and faith!)
Na kevalam taatha! Mama Prajaanaam sa Brahmabhuto Bhavatascha Vishnuh,
Dhaataa Vidhaataa Parmeshwa -rascha Pradeeda kopam kurushe kimartham/
( As father asked Prahlada as to he was the Supreme besides himself, Prahlada replied: Dear
father, Maha Bhuta Vishnu was not only meant for me but to the whole World, its Praja, the Karta
of Hiranyakashipu, his Administrator, and finally is his destroyer too.) Since, the King could not
contain this nonsense any further, he ordered that this odd creature called Prahlada be tortured, cut
into pieces and destroyed finally; as the Daitya resolved on these lines, Bhagavan despatched his
20

Sudarshana Chakra to save the boy from the various deeds of unending violences: he had Prahlada
trampled by elephants, bitten by snakes, sliced into body parts, thrown from mounatain tops,
blown by fierce winds, burnt by Agni, but each act of cruelty that was executed to the child
furthered his confidence and devotion. The Daitya King called his Ministers and the Chiefs of his
Army and confessed:
Naagnirdagati Naivaayam Shastraircchinno nachoragaih,
Kshayam neeto na vaatena vishena na krutyaya/
Namaayaabhirna Chaivoyaatpatito na cha Diggajaih,
Baalotidrushtichitteyam Naaneynaarthomsti jeevitaa/
Tadesha toyamadhey tu samaakraanto Maheedharaih,
Tishthabdasataantram Praanaananhyayasti Durmatih!
(Lo, this hopeless son of mine was burnt by Fire, sliced by weapons, bitten by poisonous snakes,
subdued by harsh winds, deceased by powerful poisons, destroyed by delusions, dead by throwing
from mountain tops, and trampled by elephants; this monument of Evil has no use for me
excepting hastening my restlessness and anxiety; hence, I want you to crush him between
mountains and dip deep into fathomless Seas for thousand years and be perished into oblivion!) As
Prahlada heard the above instructions of his Army of several Akshouhinis, Bhakta Prahlada
strengthened himself and prayed to Paramaatma thus:
Namastey Pundarikaaksha Namastey Purushottama,
Namastey Sarva Lokaatmannamastey tigmachakriney/
Namo Brahmanya devaaya Go Brahmana Hitaayacha,
Jagaddhitaaya Krishnaaya Govindaaya namo Namah/
Bruhatvey Srujatey Vishwam Sthiyatou paalayatey punah,
Rudrarupaaya Kalpaantey Namastubhyam Trimurtaye/
Devaa Yakshaa Suraah Siddhaa Naagaa Gandharva Kinnaraah,
Pischaachaa Rakshasaaschaiva Manushyaah Pashavastathaa/
Pakshinah Sthaavaraaschaiva pippileeka sareesrupaah,
Bhumyaapognir Nabho Vaayuh Shabdah Sparshastathaa Rasah/
Rupam Gandho Mano Buddhiraatmaa Kaalstathaa Gunaah,
Yeteshaam Paramaarthascha Sarvametattwamachyuta/
21

Vidyaavidye Bhavaansatyamasatyam twamvishaamrutey,

Pravruttamcha Nivruttamcha Karmvedotim bhavaan/
Samasta karma bhoktaa cha karmopakaranaanicha,
Twameva Vishno Sarvaani Sarvakarmaphalamcha yat/
Mayyanyatra Tathaan yeshu Bhuteshu Bhuvaneshucha,
Tavaiva Vyaptiraishvaryaguna samsuchiki Prabho/
Twaam Yoginaschinthayanti twaam yajanti chaYaajakaah,
Havya Kavya Bhugekastvam Pitru Devaswarupadhruk/
Rupam Mahatthe Sthita matra Vishwam tatascha Sukshmam Jagadetadisha,
Rupaani Sarvaani cha bhutabhedaa steshvantaraatmaaravyamateeva Sukshmam/
Tasmaachha Sukshmaadi Viseshanaanaamagocharey Yatparamaatma rupam,
Kimapyachintyam tawa rupamasti Tasmai Namastey Purushotthamaaya/
Sarva Bhuteshu Sarvaatmanyaa Shaktiraparaa tawa,
Gunaashrayaa Namastassyai Shaswataayai Sureshwara/
Yaateeta gocharaa Vaachaam Manasaa chaaviseshana/
Jnaanijnaana pari- cchedya taam Vandey Sweshvareem paraam/
OmNamo Vaasudevaaya tasmai Bhagavatey sadaa,
Vyaktiriktam na yasyaasti Vyaktiriktokhilasya yah/
Namastasmai Namastasmai Namastasmai Mahaatmaney,
Naama Rupam na yasyaiko yostistveynopalabhyatey/
Yasyaava- taara rupaani samarchinta Divyokasah,
Apashyantah param Rupam Namastasmai Mahatmaney/
Yon tishthannasesashya pashyateeshah Shubhaashubham,
Tam Sarva Saakshinam Vishwam Namasye Pareshwaram/
Namstestu Vishnavey tasmai yasyaabhinna midam jagat,
Dhyeyah sa Jagataamaadyah sa praseedantu mey Harih/
22

Om Nano Vishnavey tasmai Namastasmai punah punah,

Yatra Sarvam yatah Sarvam yah Sarvam Sarva Samshrayah/
Sarvagatwaadanantasya sa yevaahamavisthitah,
Mattah Sarvamaham Sarvam mayi Sarvam Sanaataney/
Ahamevaakshayo nityah Paramaatmaatma samshrayah,
Brahmasanjnohamevaagney tathyaantey cha parah pumaan/
(Pundarikaksha, Purushottama, Sarva Lokaatman, Tikshana Chakradhaari, Go-BrahmanaHitakaari Krishna, Vaasudeva, Jagaddita Govinda! My sincere prostrations you again and again.
As Brahma Swarupa, you do the scripting of Srishti; as Vishnu administer and preserve it, and as
Rudra you perform the samhara; thus you are the Trimurti-dhaari Parameswara! In reality you
assume the myriad Swarupas of Devas, Yakshas, Asuras, Siddhaas, Nagas, Gandharvaas,
Kinnaraas, Piscachaas, Rakshasaas, Manushyas, Pashus, Pakshis, Sthaavaraas, Pipeelikaas or ants,
Sariswarupaas, Prithivi, Jala, Akasha, Vayu, Shabda, Sparsha, Rupa, Rasa, Gandha, Manas,
Buddhi, Atma, Kaala, Guna, and all other forms and indeed you are not only present in them but in
fact you are all these yourself! You are the Vidya and Avidya, Satya and Asatya, Visha and
Amrita, Vedokta Pravritti and Nivritti Karmaas; You are the Bhokta and Bhojya, and again the
Karmaphala of Plus and minus variations; you are spread over among me and all others, among
Bhutas and Bhuvanas, Gunas and Traits, Suchanaas or indications; all the Yogiganaas meditate
you only, Yagnika ganas perform Yagnas only in your name, you are the Pitruganas and
Devaganas receiving and forwarding Kavyaas and Havyas! Ishwara! The totality of Brahmanda is
your Gross Form, of which a minute part is in the Form of Bhumi, and in that Sukshma Form of
Earth are a staggering sub-forms of Beings and the Antaraatma is the Sub- Conciousness; indeed
far beyond is the Sukshmaatma Sukshma Avishaya or nothingness to whom my salutations!
You are the Saguna- Nirguna Parashakti and Nitya Swarupini Shakti and it is that Para-Paraa
Shakti which is even far interior or far beyond that Shakti is Vaasudeva. That Vastuwhich is not
material but is a huge question-mark that I pray with humility and extreme dedication! While the
whole Universe is visible yet indivisible, may that Supreme Power who makes, maintains and mars
it-as the Adi Kaarana, Akshara, Adhara Bhuta, Avyaya, and Adi Shakti save me and let me live so
as to serve you again and again and ultimately get absorbed unto You! the Brahma Sanjnak
Parama Purusha!)
As Prahladas Naga Paasha was released, there was a commotion of Seas, the Nava Grahas were
tottering from their alignments, and a series of Earth quakes occurred while the mountains which
sought to crush Prahlada collapsed in smithereens and the powerful force of the depths of Seas into
which Prahlada was submeged threw him out in the Sea-bed.No sooner that this happened than
Hiranyakashipu was overcome with suppressed emotion for his son realising that Prahlada was
indeed invincible and not himself as the Super Lord of Trilokas; almost immediatelythere was the
grand appearance of Lord Narasimha who was neither man nor a lion as per Brahmas boon to
Hiranyakashipu and the time too was dusky and propitious as it was neither day nor night. Even as
23

Prahlada greeted his father, mother and Guru with veneration, the Unique Narasimha the immortal
incarnation of Vishnu placed the greatest menace to the Universe in the form of Hiranyakashipu,
pulled and rolled over across his mighty thighsand pierced his nails deep into the Daityas body to
death. Bhakta Prahlada was unable to overcome his emotions and broke out into a memorable Stuti
to the Avatara of Nrisimha as follows:
Om Namah Paramarthartha sthoola sukshma Kshara akshara,
Vyaktaavyakta Kalaateeta Sakelesha Niranjana/
Gunaanjana Gunaadhaara Nirgunaatman Gunasthita,
Mahtaamurta Mahaa Murthi Sukshma Murtha Sphutaasphuta/
Karaala sowmyarupatman Vidyaavidyaa Mahaachyuta,
Sadasadrupa Sadbhaava Sadasd bhava Bhavana/
Nityaanitya Prapanchaatmatannishprapanchaamalashritaa,
EkaanekaNamastubhyam Vaasudevaadi kaarana/
Yah Sthula sukshmah prakiata prakaasho yah Sarva bhuto na cha Sarva bhutah,
Vishwam yataschaitada Vishva hetor Namostu tasmai Purushottamaaya/
(Paramaartha! Artha or Drushya Rupa!Sthula Sukshma! Ksharaakshara! Vyaktaavyakta!
Kaalaatita!Sakaleswara! Niranjana Deva! My obeisances to you! Gunaanu-rangita! Gunaadhaara!
Nirgunaatma! Gunasthita! Murtaamurta! Maha Murta! Sukshma Murta! Prakaashaaprakaasha
Swarupa! Vikaraala Rupa yet Sundara Rupa!Vidyaavidyaa! Achyua! Sadasat /Karyakaarana Rupa!
Jagatudbhava Sthaana or the Origin of the Universe; Sadasat Jagat Paalaka or the Supreme
Administrator of the the world that be or the world that is not! Jnaanaashraya Swarupa! Ekanta
Rupa! Adikaarana! Prakashamaya! Sarva Bhuta- Adhistana Deva! Vishva Kaarana! Samasta
Jagotpanna!) As Jagannatha was pleased with Prahlada again and again with his extemporaneous
and spontaneous commendations, Bhagavan asked him for a boon and Prahlada replied:
Dharmaartha Kaamaih kim tasya muktistasya karey shitaa,
Samasta Jagatam muley yasya bhaktih karey sthitaa,
Samasta Jagataam muley yasya Bhakatih sthitaa twayi!
( Of what avail are Dharma-Artha-Kaama Moksha to me Janardana, since my unwavering Bhakti
that you provided to me is in my tight grip for the Janaardana Swarupa!) Then on his own,
Bhagavan granted Mukti much after his Dharma Prachara was assured from Prahlada! Any person
fortunate in reading or hearing Prahlada Charitra would be instantly be purged of his sins of past or
present. Mere reading or reciting the Chapters of Prahlada in Vishnu Purana, especially on
Purnima or Amavashya or Ashtami or Dwadashi would enjoy the fruits of Go-Daana and would
24

most definitely ovecome all kinds severe and close-trap tribulations as insurmoutable as in the
case of Maha Bhakta Prahlada!
Jagat Vyavastha (Planning of Universe) and Vishnu Vibhuti (All- Pervasiveness)
(Vishnu Maha Stuti included)
Maharshi Parashara recalled the Legend of Dhruva and referred to King Vena in that long lineage
who obstructed to Yagnas, Havans, Daanas and all such deeds of virtue as of the times of Vedas;
he also resorted to Denunciation of Vishnu and declared that he was Vishnu himself and sported
Vishnu Chakra himself. Maharshisand Tapasvis overpowered the King oneday and since he had
no heir-apparent churned his hands and there appeared a youth with dhanush and arrows whom
Maharshis called Pruthuand coronated him as the new King. Already fed up with the sinful
activities of King, Bhu Devi ran away but Prithu chased and controlled her as she assumed the
Form of a Cow and forced her to yield milk to all the Beings including Devas and all the others in
Srishti as per ones own group wishes like Devas who opted for Amrita, Munis wished for more
Tapasya, Daitya-Daanava-Raakshsas asked for blood; Parvatas desired for Vanaspatis,
Gandharvas opted for tuneful singing, Yakshas for Maya Vidya, serpents for poison, Rishis desired
for Yagnas and so on; each species arranged their own containers into which to fill up milks of
their own desires and even arranged their own cowmen to milch along their respectivecalves too.
This illustrious Prithu Chakravarti of Trilokas who thus facilitated the fulfillmemt of their own
desires of the Species and Clans from the Kama Dhenu also invented the art of farming to cultivate
food grains, pulses and many other types of farm-yields since human beings were unaware of
grains, pulses,oils, and vegetables in the previous times as thy were content with fruits, herbs,
milk and Kanda-mulaas or under ground vegetables. Bhu Devi thus gained the epithet of Prithvi
eversince!
It was in that context of that lineage of Kings when Pruthu was being coronated, Brahma Deva
entrusted duties and responsibilities as under: Chandra was in charge of Nakshatras, Grahas,
Brahmanas, Vanaspatis / Auoshadhis, and Yagnas; Kubera for Kings; Varuna for any thing
concerning water; Vishnu as in charge of Adityas; Agni as in charge of Vasu Ganas, Daksha for
Prajapatis, Indra responsible for Marudganaas; Prahlada as responsible for Daitya-Danavas; Yama
Dharma Raja in charge of Pitruganaas; Iravata in charge of Elephants; Garuda for all Pakhshis;
Indra as the Over Lord of all Devas; Ucchaishwara born alongwith Amrita at the time of Churning
of Samudra; Vrishabha as in charge of Cows; Simha /Lion as the Chief of all Vanya Pashus or
Forest animals; Sesha Naga as in charge of Nagas; Himalayas for Sthavaraas; KapilaDeva as the
one responsible for Munis; Mrigaas with damshtras and nails under the charge of Vyaghras or
Tigers and so on. Brahma also appointed Dikpalakas : the Purva Disha or East was Vairaja
Prajapati and his son King Sudhanva; Dakshina Disha: Kardama Prajapati andhis Son
Shankhapada; Paschima Disha: Ever Available Ketumaan; and in Uttara Disha: Parjanya Prajapati
and his son King Atidurdarsha. All these are stated to be in power tilldate.
Vishnu Vibhutis: While all the above are of Vishnu Swarupas only, Janardana also assumes the
Chatur Vibhaagas of Srishti-Sthiti and Laya: the first Amsha is of Brahma, the second one of
Prajapatis like Marichi; the third is of Kaala and the final one is of Pranis; indeed creation and
25

cremationof Manavaas occurs almost every minute! Maharshi Parashara thus addressed Sage
Maitreya:
Yetey sarvey pravartasya shitow Vishnormahaatmanah,
Vibhuti Bhutaa Raajaaney ye chanye Munisattama/
Ye bhavishyanti ye Bhutaah Bhuteswaraa Dwijaa,
Teysarvey Sarva Bhutasya Vishno ramshaa Dwijotthamaa
(Hey Munisattama! These and various Administrators and Kings engaged in the Upkeep of their
respective Territories are all Vishnu Vibhutis. Those Kings in the past and those who in future
would be too of Vishnu Rupas! All the Devatas, Daityas, Danavas; all thePashus, Pakshis,
Manavaas, Sarpaas, Nagas; and all the Vrikshas, Parvataas, Grahaas and so on are Narayana
Vibhutis are Vishnu Rupas. The Past-Present-Futureare Vishnu Rupas.Thus
Yeva meshaa Jagatsrushtaa Jagatpaadaa tathaa Jagat,
Jagatbhakshayitaa Devaha Samastasya Janaardanah/
Srishtistityanta kaaleshu Tridhaivam sampravartatey,
Gunapravruthya paramam padam Samastasya Janaardanah/
Taccha Jnaanamayam vyaapi swasamvedya manoupamam,
Chathus prakaaram tadapi Swarupam Paramatmanah./
( As such,Janardana creates, maitains and finally destroys, he himself the Unique Jagat Swarupa;
Bhagavan Vishnu is indeed responsible for Jagadutpatti, Sthiti, and Antaby assuming Tri-Gunas of
Satwa-Rajo-Taamasa but basically is Nirguna or Featureless! Paramatmaas Swarupa is of four
kinds viz. Jnaanamaya (Embodiment of Knowledge), Vyapaka (All- Pervading), Swasamvedya or
Swayam Prakaasha (Self-Illuminated) and Anupama (Unparalelled).
Then Sage Maitreya desired to know from Maharshi Parashara about an in-depth analysis of the
Chatush -prakaaracharacteristics of Bhagavan; the reply was: Just as Bhagavan is the raison dtre
or the cause of the material world, so is he the Sadhana or the means too; the Siddhi is the
accomplishment; and Sadhya is called a possibility! In other words, the Yogis aiming at Mukti
could follow the Sadhanaas like the Ashtaanga Yoga or the Eight-Limbed Yoga viz. 1)Yama
(Yogik Principles), 2) Niyama (Personal discipline), 3) Asana (Yoga Posture), 4)
Pranayama(Control of Breathing) 5) Pratyahaara (withdrawal of senses) 6) Dharana
(Concentration of an object)7) Dhyana (Meditation) and 8) Samadhi (Mukti). Indeed, thus
Parabrahma is Sadhya! This kind of Sadhana by means of Yoga is called Swaadhana -alambana
Jnaana. There is another type of Jnaana viz. Aalambana Vijnaana which discards Samsara and
seeks Paramatma by complete withdrawal and renunciation. Yet another type is Advaita Jnaana in
which the Self seeks merger into the Totality, that is Aham Brahmaasmi or I am Brahma meaning
26

thereby that the Inner Consience or Jeevatma is the same as Paramatma. The aim of the three types
of Jnaana target the Supreme Experience of Atma Swarupa Parabrahma that is :
Nirvyaapaara manaakhyeyam Vyaaptimaatra manupa mam,
Atmasambodha vishayam sattaamaatramalakshanam/
Prashaantamabhayam Shuddham Durvibhaavyamasamshrayam,
V ishnorjnaana mayassyoktamk tadjnaanam Brahma samjnitam/
[The Jnaana Swarupa Bhagavan Vishnu is Nir-vyaapaaram or devoid of activities of Samsara;
Anirvachaneeyam or Undefinable; Vyaptamaatram (Omnipresent), Anupama or Unparalelled),
Atmabodha Swarupa (Self-Realising), Alakshana (Featureless), Shanta(Ever Tranquil), Abhaya
(Fearless and Protective), Shuddha (High Mark of Purity and Transclucent), Bhaavaateetam or
beyond comprehension; Ashraya heenam or the Holdless since he is the Supreme Holder Himself;
and indeed that is Brahma Jnaana]!
Evam prakaaramamalam Nityam Vyapakamakshayam,
Samasta heryarahitam Visdhnavaakhayam Paramam padam/
Tad Brahma Paramam Yogi yato naavaratey punah
Shriyatya punyoparamey kheenakleshoti nirmalah/
Dwey Rupey Brahmaanastasya Murtam chaa murtamevacha,
Ksaraakshara swarupo tey Sarvabhuteshthavasthitey/
Aksharam Tapp;aram Brahma Ksharam Sarvamidam Jagat,
Ekadeshasthitasyaagneyerjyotsnaa visteerani tathaa,
Parasyabrahmaanah Shaktistatheymadakhilam Jagat/
(In this way Vishnu Paramapada is percievable which is Nirmala-Nitya- Vyapaka-Akshaya-and
Heya Guna varjita; this Unique Form devoid of Paapa- Punya and Samsara Kleshaas is such that
would have no return as the Person concerned gets absorbed into Para Brahma! That Brahma has
two manifestations of Murta and Amurta! And Akshara is the Everlasing Para Brahma and Kshara
is the Transcient Universe. Brahma Shakti is akin to the all powerful Agni which spreads fast its
heat and radiance and its impact is also according to the distance or closeness that the Practitioner
Yogi concerned.
Vishnu Maha Stuti: Muni Maitreya requested Maharshi Parashara to portrayBhagavan Vishnu in
his Complete Form and the Maharshi quoted Vasiththa Maha Muni as follows:
Namaskrutyaaprameyaaya Vishnavey Prabha Vishnavey,
27

Kathayaami yathaakhyatam Visishthena Mamaa bhavat/

Aatmaanamasya Jagato Nirlepamagunaamalam,
Bibharti Kaustubhamani Swarupam, Bhagavaan Harih/
Shri Vatsasamshaana dharamanantena samaashritam,
Pradhaanam Buddhirapyaastey Gada Rupena Madhavey/
Bhutaadimindri-yaadimcha Dwidhaahankaara meeshwarah,
Bibharti shankha rupena shaaranga rupena cha sthitam/
Chalatswa rupamayantam javeynaantaritaanilam,
Chakraswarupam cha Mano dhaattey Vishnukarey sthitam/
Pancharupaatu yaa Maalaa Vyajayanti Gadaabhrutah,
Saa bhuta hetu sanjaata Bhutamaalaa cha vai Dwijah/
Yaanindrayanya seshaani Buddhi karmaatmakaani vai,
Shararupaanyasheshaani taani Dhattey Janaardanah/
Bibharti Yacchaasiratnamachyutotyanta nirmalam,
Vidyaamayam tu tadjnaanamavidyaakosha samsthitam/
Ithyam Pumaampradhaanam cha buddhdyahankaarameva cha,
Bhutaani cha Hrisheerkesho Manah sarvendriyaanicha,
Vidyaavidye cha Maitreya Sarvametat samaashritam/
Astrbhushanaa samsthaana Swarupam Rupa varjitah,
Bibharti Maayaaruposou Shriyasey Praaninaam Harih/
Savikaaram Pradhaanam cha Pumaamsamakhilam Jagat,
Bibhrarti Pundareekaaksha Devam Parameshwarah/
Yaa Vidyaa yaa tathaavidyaa yatsadyacchaasadavyayam,
Tatsarvam Sarva bhutesho Maitreya Madhusudaney/
Kalaa kaashtaa nimeshaadidinartwayana haayanaih,
Kaala Swarupo Bhagavanpaapo Harivyayaha/
28

Bhurlokotha Bhuvarlokah Swarloko Munisattama,

Maharjana -stapah Satyam SaptaLokaa imey Vibhuh/
Lokaatma Murtih sarveshaam Purveshaamapi Purvajah,
Aadhaarah Sarva Vidyaanaam Swayameva Harihsthitah/
Deva Maanusha pashwaadi Swarupairbahubhih sthitah,
Tatah Sarveswaronanto Bhutamurtiramurtimaan/
Ruchi yajuumshi Saamaani tathaavaatharvnaani vai,
Itihaasopavedaaschavedanteshu tathoktayah/
Vedaangaani Samastaani Manvaadigaditaani cha,
Shaastraanyaseshaakhyaa- naanyanuvaakaascha ye kwachit/
Kaavyaalaapaascha ye kechidgeetakaanyakhilaani cha,
Shabdamurtidharasyaitadwipurvishnor mahaatmanah/
Yaani Murthaanyamurtaani Yaanyantraayantra vaa kwachit,
Santi vai Vastujaataani taani Sarvaani tadupuh/
Aham Harih Sarvamidam Janaardano naanyattatahb kaarana karya jaatam,
Idrungmano yasyana tasya bhuyo Bhavodbhavaa Dwandwagadaa bhavanti/
(Hey Muney! I saluteJagat palaka, and Aprameya Vishnu and narrate the samewhich Maha Muni
Vasishtha described earlier: Srihari Bhagavan who is Nirlepa- Nirguna-Nirmala and Shuddha
Kshetrajna Swarupa wears Kaustubhamani; Shri Ananta sought the company of Vishnu as Srivatsa
Rupa and Buddhi adorned Madhava in the form of Gadaa; Vishnu is also ornamented by Shankha
which is of Tamasa Swarupa and Shaaranga Dhanush of Raajasa Ahamkaara; the Chakra which
out smarts the speed of Vayu is basically of Satvika Swarupa and adorns the lotus like smooth
hands of Vishnu. Bhagavan also wears a Pancha Rupa Vijayanti Maalaa made of Mukta-ManikyaMarakata-Indraneela and Heeraas, representing Pancha Tanmatraas and Pancha Bhutaas.
Bhagavan also keeps baanaas or arrows which are the embodiments of Jnaana and Karma!
Further Vishnu wears a sharp Khadga or sword which pierces throughAvidya and brightens
Vidyaamaya Jnaana.Muni Maitreya! In this manner, all kinds of features like Purusha, Pradhana,
Buddhi, Ahamkara, Pancha Bhuta, Manas, Indriyas, Vidya and Avidya are all surrouned by
Vishnu. Srihari who has basically no Form but in a Maya Swarupa keeps Astras and Ornaments to
help and encourage various Praanis. This is how Parameshwara seeks to facilitate the deeds and
thoughts of various Beings with the help of Vidya-Avidya, Sat-Asat, and such characteristics.
Vishnu is also present as Kaala Swarupa in the form of Kala-Kaashtha- Nimesha- Dina- RituAyana-and Varsha! Bhagavan is spread all over the Bhurloka- Bhuvarloka- Swarloka-and Maha29

Jana- Tapa-and Satyalokas! He is the Origin of Origin-Purvaja toPurvajas; Sarva Vidyaa Swarupa;
Swayam Lokamaa Swarupa; Niraakaaa- Sarveswara- Ananta- Sarva Buta Swarupa inclusiveof
Deva-Maanava-Pashu- Pakshi and so on; He is Ruk-Yajur- Sama-Atharva Veda Swarupa; ItihasaUpavedaas like Ayurveda; Vedanta Vaakya; Vedaanga; Manvaadi krita Dharma Shastra; PuranaAakhyaana- Anuvaaka (Kalpa Sutra)-Kavya Charha- Sarva Shabda Murti Dhaari-and so on.
Whichever Murta-Amurta Padaardhaas exist are of Vishnus Mighty Physique! He assures: I am
the totality of the Universe and there is neither a Karana- Karya-Kaarana beyond me! A person
who believes in this simple Truth would have conquered Dwandwa Rupaas and attains me!)
Having rendered the Vishnu Maha Stuti as above, Maharshi Parashara assured Maitreya Muni that
who so ever reads or listens to it would be freed from sins. That person would be eligible for the
Punya that daily Snaanaas and worship in Pushkata Kshetra could fetch by merely hearing the
Stotra. This unique piece of homage to Maha Purusha Janardana describing the Creation of DevaRishi-Gandharva-Pitru-Yaksha and others is adequate to bestow the blessings of Narayana.
Brief on Bhugola, Pataala and Narakaas (Ananta Deva Stuti included)
Of Swayambhu Manus two sons, viz. Uttanapada and the illustrious Son Dhruva mentioned
above; the second son Priyavrata married Kardama Munis daughter and begot seven sons and
distributed to seven of his sons to Seven Dwipas viz. Jambu Dwipa, Pkalsha Dwipa, Shlaamala
Dwipa, Kusha Dwipa, Krouncha Dwipa, Shaka Dwipa and Pushkara Dwipa. While Kshaara
Samudra divides Jambu and Plaksha Dwipas, Shlamala and Kusha Dwipas are stated to be divided
by Ikshurasa Samudra; Shlamala and Kusha are surrounded by Madiraa Rasa Samudra; Kusha and
Krouncha are divided by Ghrita Samudra; Krouncha and Shaka Dwipas are surrounded by Ghee
Samudra and the divider Samudra of Shaka and Dwipas is of Ksheera. Maharshi Parashara also
described the Sapta Pataalaas too viz. Atala, Vitala, Nitala, Gabhastimaan, Mahatala, Sutala and
Pataala. Sage Narada commended Patala as far more beautiful and luxurious compared to Swarga!
Ananta Deva Stuti: Maharshi Parashara made a very special reference to Ananta Sesha while
describingPataala:
Pataalanamaadhas -chaastey Vishnoryaa taamasi tanuh,
Sheshaakhyaa yadgunaan vaktrum na shaktaa Daitya Danavaah/
Yonantah pathyatey Siddhaairdevo Devarshi pujitah,
Sa sahasra shiraa Vyaktaswastikaamala Bhushanah/
Phanaamani Sahastrena yah sa Vidyo-tayandishah,
Sarvaankaroti nirveeryaan hitaaya Jagatosuraan/
Madaghurnita netrosou yah Sadaivaika kundalah,
Kiritisnigdharobhaati saamagrih sweta ivaachalah/
30

Nilavaasaa Madiotsiktah Swetahaaropashobhitah,

Saabhra Gangaa pravaahosou Kailaasaadririvaaparah/
Laangalaasakta hastaagro vibhranmusalamuttamam,
Upaasyatey swayam kaantyaa yo vaarunyaa cha Murtayaa/
Kalpaantey yasya Vaktrobhyo vishaanala shikkhojjwalah,
Sankarshanaatmako Rudro nishkramyaatti jaga-trayam/
Sa vibhracchekhari bhutamasesham kshiti mandalam,
Aastey Pataala mulasthah Seshoshesha Suraarchitah/
Tasya Veeryam prabhaavascha Swarupam Rupamevacha,
Na hi varneeyatum shakyam jnaatum cha Tridashairapi/
Yasyaishaa sakalaa prithvi Phanaamani shikhaarunaa,
Aastey kusuma maaeyva kastdveeryam vadishyati/
Yadaa Vijrumbhyateynanto Mada ghurnita lochanah,
Tadaa chalati Bhureshaa Saabhitoyaa sakaananaa/
Gandharvaa psarasah Siddhaah Kinnaroraga chaaranaah,
Naantam Gunaanaam gacchanti teynaantoya- mavyayah/
Yasya Naagavadhu hastairlipitam harichandanam,
Muhurhuh Shvaasaanilaa -paastum yaati Dikshuvaasataam/
Yamaaraadhya Puraanaarshir Gargo jyoteeshim tatvatah,
Jnaatavaan sakalam chaiva nimitta pathitam phalam/
Teyneyam Naaga Varenyam shirasaa vidhrutaa Mahee,
Bibharti maalaam lokaanaam Sadevaasura maanusham/
(Bhagavan Vishnus Sesha named Vigraha replete with Tamo Guna lies underneath Paataala Loka
whom Daityas nor Danavas could ever describe or realise. Siddha ganaas who are always engaged
in worship to Devas name Sesha Deva as Anantaa as he is adorned with Swastika Emblem on his
hoods. Sesha Deva is also ornamented with invaluable and ever-sparkling diamonds on his
thousand hoods which illuminate very far in the ten directions to the advantage of Lokas and also
dissipate the might and strength of Asuraas. Sesha Deva is full of conceitand justified superiority
and as such possessive of red and hot eyes dressed in blue clothing and wearing priceless white
31

necklaces; he also has the speed of Ganga-Pravaha / flowakin to the huge Form of Kailasha
Mountain! As in the Avatar of Bala Rama the brother of Shri Krishna, Sesha Deva also sports
Hala(plough) and Musala as his armoury being always worshipped by Varuni Devi in his
presence.At the termination of Kalapaas, Sesha Deva assumes the Form of Sankarshana Tamasika
Rudra and by spreading his thousand hoods and emitting wide spread poisonous flames all over
the Universe tend to annihililate all the Beings! Staying in Patala Loka basically, Ananta Naga
holds on the strength of his hoods the total weight ofthe Lokaas and is always worthy of one and
all. His Bala-Veerya, Prabhava or Great Signifiance, Swarupa or Tatwa and Akaara or size and
dimensions are unknown even to Debvatas. Who could indeed recognise the Bala-Veerya or
Mightand Capacity of Sesha Deva excepting visualising the world-wide reach and dimensions of
the red complexion emanated by the magnifinence of the Manis on his hoods as materialised in
the form of flower garlands spread all over the world! As and when the flip-flops of the countless
eye movements of Sesha Deva occur, all the forests, mountains and Seas get into momentum and
the whole Earth too gets vigourously activised.Those of Gandharvas, Apsaras, Siddhaas,
Kinnaraas, Nagas and Charanaas who were clueless of the endless significance of Sesha Deva
called him Ananta or Infinite! As his breathing gets spread to ten directions, the most fragrant and
alluring Harichandana that Naga maidens supplied and anointed on his body emanated far and
wide. In the past, Maharshi Garg worshipped Ananta Deva and was bestowed the intricate
knowledge and insight of Jyotirmandala or Astronomy or the movement of Nava Grahas and Stars
as also of the fruits of Shakuna-Apashakuna /good omens or otherwise. Sesha Naaga also carries
the brunt of Prithvi as also of the Pataalaas!)
Maharshi Parashara then went on describing the Narakaas under Prithvi and Seas where almost all
Beings after death are destined to reach to atone and pay back the Sins committed on the basis of
their immediate and earlier births. The main Narakaas include Rourava, Sukara, Rodha, Taala,
Vishasana, Mahajjwaala, Taptakumbha, Lavana, Vilohita, Rudhiraambha, Vaitarina, Kurmeesha,
Krumibhojana, Asipatravana, Krishna, Laalaa Bhaksha, Daruna, Puyavaha, Paapa, Vahnijjwaala,
Adhoshira, Sandamsha, Kaalasutra, Tamasa, Aavichi, Swabhojana, Apratishtha, Aprachi, and
many other Mayaa bhayankara Narakas. In fact, there are innumerable other Narakas depending on
the type, degree and seriousness of Dushkrtutyas perpetrated. For various sins committed, there
are some Prayaschittaas or atonements, provided there would be a feel of regret and
determination not to repeat the same. Among the Paschatpaata prayaschitthaas or the regretful
atonements, there could be Tapasyatmaka and Karmatmaka (meditational or action oriented deeds
like homas, Daanaas,Vratas, Japaas and such other means) but the best one possible is Krishna
Smarana.
Praatarnisha tathaaSandhyaa Madhyaahnaadishu Samsmaran,
Naraayanamavaapnoti Sadhyah Paapa Khayaantarah/
Vishnu samsmaranaateekshma samasta klesha samschayah,
Muktim prayaati Swargaaptistasya vighnornumiyatey/
Vaasudevo manoyasya Japahomaarchanaadishu,
32

Tasyantaraayo Maitreya Devendrat yaadikam phalam/

Kka naakapushtagamanam punaraavritti lakshanam,
Kka japo Vaasudeveti muktibeejamanuttamam/
(As and when persons recite or remember the Sacred name of Narayana either early morning, or
evening, night or midday or ar any time, then and there the sins of small or big volumes get
instantly thinned down or even cleared. Shriman Narayana smarana would certainly vanish sins
and pave way for Swarga laabha or even Moksha Prapti and thus pit against any Vighna rupaas or
impediments. Hey Maitreya! (as told by Parashara Maharshi) a person whose mind and deed are
fully engaged in Japa-Homa-Archana and constant worship of Vaasudeva should not be merely
content with Indraloka but aim at Moksha Prapti devoid of Punarjanma or relief from the cycle of
death and re-birth!)
Bhurbhuvassuwaadi Lokaas, Surya, Sishumara Chakra and Navagrahas
Sage Maitraya requested Maharshi Paraashara to provide a brief account of the Upper Lokaas.
Panchaashatkoti vistaaraa seyamurvi Maha Muney,
Sahaivaanda kataahena Samantaatpara veshthitam/
( Hey Maha Muney! From the half size of the Golden Egg, inclusive of Dwipas, Samudras and
Parvataah, the totality of Bhu Mandala is spread an area of five crore yojanaas). Bhuvarloka is as
huge as Prithvi and its periphery.From Prithvi the Suryaloka is situated a lakh yojanas away and
from Suryaloka the Chandraloka is situated by a further similar distance away while Nakshatras
too are away by another one lakh yojanas. The distance from the Nakshatra Mandali to the Planet
of Buddha is two lakh yojanas and by another such two lakhs yojanas each are Shukra, Mangala,
Brihaspati, and Shanaischara. From the Planet of Sani /Saturn to the Saptarshi Mandali the
distance of one lakh yojanas and from there an equal distance lies the Naabhi / fulcrum of Jyotish
Chakra which is Dhruva Mandali; from Surya to Dhruvalokas is Swarloka.Some one croreYojanas
above Dhruva loka is Maharloka, where Siddha ganaas like Bhrigu reside till the Kalpaantara.
From Maharloka by further two crore yojanas is Janaloka, where Brahma Manasa Putras like
Sanaka- Sanandana- Sanatana and Sanat Kumaras reside. Eight crore yojanas away from Janaloka
is Tapoloka where Vairaja naamaka Devaganass reside as they have no thirst at all. From Tapoloka
to Satyaloka the distance is twelve crore yojanas where Lord Brahma stays. Thus the Region from
Bhumi or Bhuloka to Surya is Bhuvarloka the residence of Siddha Ganas and Muni Ganaas; from
Surya to Dhruva is Swarloka; from Dhruva to Siddha loka is Maharloka, from Maharloka to
Janaloka and from Tapoloka and Brahma loka. The Urthwa lokaas thus are the Bhur- Bhuva,
Swar-Mahar-Jana-Tapo-Satyalokas.
Having briefly described Brahmanda which was like the Kapittha /wood apple fruit with seeds
inside its inside layers, Maharshi Parashara explained that the Brahmanda is surrounded with ten
times of water around, and the waters surroundings are further encircled with Agni and Vayu; that
thick enclosure is further rimmed with Ahamkara and Maha Tatwa further surrounded by Praakrti
33

and indeed such interior features are present in each and every Brahmanda about such
Brahmandass are many more and several more!!Further, around such Brahmandas is Vishnu
Shakti:
Sa cha Vishnum Prabrahma yata Sarvamidam Jagat,
Jagachha yo yatra chedam Yasmimcha layameshyati/
Tad Brahma Tat Paramdhama Sadasadparam padam,
Yasya Sarvamebhedena yataschaitaccharaacharam/
Sa yeva Mula Prakritirvyakta rupi Jagaccha sah,
Tasminneva layey Sarvam yaanti tatra cha tishthati/
Kartaakriyaanaam sa cha ijyatey kratuh,
Sa yeva tat Karma phalam cha tasya,
Strugaadi yatsaadhan madhya sesham Harerna kinchid vyatirikta masti/
(Where as the Universe is created by Parabrahma Vishnu Bhagavan is maitained by him himself,
and is absorbed into him again, it is that Satyaasatya or Real and Unreal Forms thatare generated
by Him is the Mula Prakriti. He is the Yagna Karta- the Deed of the Yagna, the final result of
Yagna, the facilitator of Yagnas and the Karma phala of Yagna. There is nothing beyond than Him
at all.
Surya Deva: Surya Devas chariot occupies an area of nine thousand yojanas and twice is the
area of its Ishaa Danda or the area between the Juuva or Yugaartha and the Ratha. The
chariot is drawn by Seven Chhandas or Horses viz. Gayatri, Brihati, Ushnik, Jagati, Trishthup,
Anushthup and Pankti. Actually, Suryodaya and Suryastaya are mere concepts since he is constant
and stable; counting from the East of Manasottrara Mountain, the Kaala- Chakramoves on
Eastward to Indra, Southward toYamaloka, west weard to Varuna loka and northward to
Chandraloka and the Head quarters of Indra, Yama, Varuna and Chandrarespectively are
Vasvoukasaara, Samyamani, Sukhaa and Vibhavari. In otherwords, along with Jyotish Chakra,
Bhagavan Bhanu is seen rushing Southward. By mid day, he is fully visible at Indraloka followed
by the other lokas prescribedviz. Yama-Varuna and Chandra and by the next morning again
repeats its course.
Udayaastamaney chaiva Sarvakaalam tu Sammukhey,
Vidishaasu twashyshasu tathaa Brahman dishaasucha/
Yairyatra drushyatey Bhaaswaansa teshaamudayah smrutah,
Tirobhavam chayatraiti tatraivaastamanam Raveyh/
34

(Sunrise and Sunset thus occur at the same position, since persons at the various Dishas-Vidishaas
or Directions-Sub Directions witness the constant Surya Deva as they move and vision morningmid day-evening-night and again morning and so on in the reverse movement!). Hence Sun Rise
and Sunset are regulated to East and West; actually the manner in which Sun shines in the East, he
also shines in the reverse; he is stated to stay put at Brahma Sabha and in the process of revolution
of Kala Chakra, Dishas and Vidishas get lit or get dark and the lighten portion of the Universe
become the day and the darkened areas get the night positions.
Kulaala chakra paryanto bhramannesha Divaakarah,
Karostahastathaa raatrim vimunmodineem Dwija/
(Hey Dwija! Just as a potter rotates a wheel, Sun and Earth witness parts of day and nights). From
the time of Chakras start of the revolution from the lowest point of the wheel towards the North is
called Uttarayana and Surya is stated to be visible in Makara Raashi, followed by Kumbha Raashi
and further on to Meena Raashi. As the three Raashis are over, the duration of day and night
become equivalent or in other words, Sun passes through Bhu-Madhya Rekha. Thereafter, the
duration of day time starts increasing and that of nights dwindling. Subsequently, Mesha, Vrisha
and Mithuna Raashis pass over; at the end of Mithuna Raashi as Karka Raashi is entered into then
Suryas direction changes from North to the Southern Direction and that phase is called
Dakshinaayana. Just as a person tends to speed up descent from the top to the bottom, the speed of
Kala Chakra gets picked up by the velocity of Vayu /wind and thus the duration of time quickens;
during Dakshinaayana, the day time is stated to take thirteen and half revolutions of Nakshtras
around Surya which is normally performed within twelve Muhurtas(thirty muhurthas make a daynight); but during the night time, the speed slows down and takes eighteen Muhurthas. During
Uttarayana, Suryas speed quickens in the nights and slows down during the days and vice versa.
Another conclusion is that during the Sandhya timings viz. Vyushti / Prabhat of day -breaks and
Usha or night falls, the Vyashti time is of Brahma Swarupa Omkara and Gayatri and who ever
worships Gayatri at that time with jalawould destroy the Rakshasaas; if they further recite the
Mantra viz. Suryo Jyotih as the first Aahuti of Agnihotra they would be awakening and
enlightening Surya Deva; thereafter:
OmkaaroBhagavanvishnustridhaamaa vachasaam patih,
Tadyucchaaranatastey tu yaanti Raakshasaah/
Vaishavomshah Parah Suryo yontarjyotirasaplavam,
Abhidhaayaka Omkaarastasya tatprerakah parah/
Tena SampreritamJyotiromkaaranaatha deeptimat,
Dahatya sesha Rakshaamsi Mandehaa-khyaanyadhaani vai/
Tasmaannollinghanam Kaaryam Sandhyopaasana karmanah,
Sa hanti Suryam Sandhyaayaa nopaastim kurtutey tu yah/
35

( The mere recitation of Omkaara Vishwam-Tejo Prajna Rupam-Tridhama Yuktam-VishnumVedaadhipatim would destroy Raakshasaas. The Inner Radiance of Nirvikara Vishnu is Surya:
Omkara is his Vaachaka and is the instant prompter of terminating Rakshasaas. Prompted by the
Omkara, that Jyoti called Vishnu gets into full action in blistering Mandeha-called Rakshasas; that
is the reason why the Sandhyopaasana Karma should never ever be neglected!)
Sishumara Chakra / Jyotisha Chakra : On the Sky, one could find a dolphin like formation of a
Starry Design at the tail of which is Dhruva, who rotates on its own axis and also induces the
rotation around Chandra, Surya, other Planets as also Nakshatras as well; in fact, all the Planets
and Stars get hooked to Dhruva by the force of Vayu.Sishumara is the hinge of Sarveshwara
Narayana tied on to Dhruva and further clutched to Surya.Sishumara is coiled with its head down,
Ashvini Kumars at its feet,; Varuna and Aryama are at thighs,Mitra at the anus; Agni, Mahendra,
Kashyapa and Dhruva at its tail; on the top of the tail is Prajapati, Sapta Rishis at the hip position;
body skin pores with Nakshatras; Upper chin as Agasti, lower chin as Yama; Mars as its mouth;
genitals Saturn, Guru as neck back; Surya as chest; Moon as mind; Venus as navel; heart as
Narayana Himself; life air as Mercury and so on. Rahu and Ketu the Sub-Heavenn Planets are
right under Surya Deva.
Surya attracts water from various sources for eight months in a year and facilitates rains for four
months a year and rains enable crops of food and fodder for all the Beings. Surya also enables the
upkeep of Chandra and the latter in turn produces Abhraby interacting with Vayu further creating
Dhooma (Steam) produced by Agni and Sky leading to Meghas or clouds. As per the Time
schedule prescribed by Vidhata, Abhra Jala as preserved in the clouds is released pure water with
the help of Vayu onto Bhumi. Surya Deva attracts water from four main sources viz. Rivers,
Samudra, various water-bodies fron Bhumi, and Pranis. The Akasha Ganga attracted by Surya
Deva would straight away release the water by way of rains from clouds without the process of
transformation to Abhras afore-mentioned. Needless to say that the water by way of rains as per
the above process, is like Amrit or the Principal and Unparalelled source of Life for the production
of food grains, Aoushadhis, Yagnas, and worships besides and countless varius deeds. Thus,
Aharabhutah Savitru Dhruvo Muni varotthama!
Dhruvasya Shishimaarosow sopi Narayanatmakah/
( The main Adhara of Surya is Dhruva and Dhruva is dependent on Narayana and Narayana is
settled in Sishumaara!)
Maharshi Parashara then described that in each month, the occupants seated on the Chariot of
Surya keep on changing; in each of the Maasaa the representatives of one of the Dwadasha
Adityas, and of different Rishis, Gandharvas, Apsaraas, Yakshaas, Sarpas, and Rakshasas are
seated by turns. For instance in Chaitra Maasa, the combination is Ghaata named Aditya,Pulasya
Rishi, Tumbura Gandharva, Krutasthala Apsara, Rathabhruta Yaksha, Vaasuki Sarpaand Heti
Rakshasa. In Vaishakha Maasa the combination of the representatives are Aryama-Pulaha- Narada
Gandharva- Radhouja Yaksha, Punjikasthata Apsara- Kacchaveera Sarpa and Praheti Rakshasa; in
Jyeshtha Maasa the combinations are Mithraaditya, Atri Rishi, Takshaka Sarpa, Menakaapsara,
36

Haha Gandharva, Rathaswana Yaksha and Pourusheya Rakshasa; in Ashadha Maasa, the
occupants are Varunaaditya, Vasishtha Rishi, Naga Sarpa, Sahajanya Apsara, Huhu
Gandharva,Ratha Rakshasa, and Ratha Chitra Yaksha; In Shravana Maasa, the occupants are
Indraaditya, Vishvavasu Gandharva, Sneta Yakhsa, Ialaputra Sarpa, Angira Rishi, Pramlocha
Apsara, Sarpi naamaka Rakshasa; in Bhadrapada, Vivisdwaan Adithya, Ugrasena Gandharva,
Bhrigu Rishi, Aapurana Yaksha, Anumlocha Aprasa, Shankhapaala Sarpa and Vyaghra naaamaka
Rakshasa;, in Ashvin Maasa,te chariot occupants are Pushaaditya, Vasuruchi Gandharva, Vaata
Rakshasa, Gautama Rishi, Dhanjaya Sarpa, Syshena Gangharva andGhritaachi Apsara;in Kartikia
Maasa, the Aditya, Gandharva, Rishi, Yaksha, Sarpa, Apsaraand Rakshasaas respectively are
Parjanya, Vishvavasu, Bharadwaja, Senajit, Iravata, Vishvachi, and Aapa. During Margasirsha, the
occupants are Adhikari Asditya, Kashyapa Rishi, Taarkshya Yaksha,, Maha Padma Sarpa, Urvashi
Apsara, Chitrasena Gandharva and Vidyut Raakshasa.In Pousha Maasa, the chariot is occupied by
Kratu Rishi, Bhaga Aditya, Uurnayu Gandharva, Sphurja Rakshasa, Karkotaka Sarpa,
Arishtanemi Yaksha and Purvachit named Apsara. The occupants of Sun Chariot during Magha
Masa are Twashtaaditya, Jamadagni Rishi, Kambala Sarpa, Apsara Tilotthama, Brahmopeta
Rakshasa, Rutijit Yaksha, and Gandarva called Drhitaraashtra.Finally in Phalguna Maasa, the
occupants of Surya Rathab are Aditya named Vishnu, Ashwatara Sarpa,Apsara Rambha,
Gandharva named Surya Varcha, Satyajit Yaksha, Rishi Vishwamitra and Rakshasa named
Yajnopeta.This is how the occupants include Rishis performing Surya Stotras, Gandharvas facing
Surya to sing Yashogaanas, Apsaras dance away to their glory, Rakshasa follow the chariot, Sarpas
adorn the Ratha, Yakshas are at the beck and call of Surya and Nityasevaka Balakhilyas surround
Surya for odd jobs. The Rishi Stutis are in the form of Veda Trayi Vishnu Rupa. This Veda Trayi
is Vishnus Anga or Physique and Aditya is in Vishnu Shakti; in fact Aditya is in Tri Murtis; at
the time of Sarga, this Shakti is Brahma mayi in the mornings, Vishnu mayi during the day times
preservation and growth and Rudramayi in the evenings and hence the predominance of the
respective Vedas of Ruk-Yajur-Saama!
Navagraha Varnana:Having explained about Surya Deva, Maharshi Parashara continued the
description of Navagrahas further about Chandra with a Tricycle-Ratha in white colour whose left
and southside have ten horses tied to it. With Dhruva as the focal point, the Chandra Ratha moves
on along Naga veethi and illuminates Ashwini and other Stars. As in the case of Surya, the horses
that were also born along with Chandra from Samudra,keep drawing the chariot till the Kalpaanta
and Chandra always nourishes from the rays of Surya; just as Devaganaas draw the soothing rays
of Chandra, Suryas rays supply the radiation of the water bases converted as the coolness to
Chanda each day from the Shukla Pratipadika Tithis onward culminating on Purnima day; thus
Devas enjoy the Amirita mayi bhojan in an ascending manner from Patipada to Purnima and the
number of such Devas is a staggering thirty three thousand thirtythree hundred and thirty three!
From Purnima onward Chandra enters Suyamandala and the coolness gradually reduces and the
illumination of Sun rays wanes too day by day till Amavasya; It is generally considered that
plucking leaves, flowers and roots or uprooting trees on Amavasya day is as serious as Brahma
hatya!
Chinnanti veerudho yastu Veerusamstasye Nishaakaro,
37

Patram Vaa Paatayatyek Brahmahatyaam sa vindati/)

Again, in Sukla Paksha when Chandra is on ascent from Pratipadi till Purnima, Devas are happy
and contented as also human beings but in Krishna Paksha, Pitruganaas are active and satisfied!
Chandras son Buddha rides overa Ratha made of Vayu and Agnimaya Dravyaand eight Vayu like
horses of Pishanga Varna carry it. Shukra Deva, the Daitya-Daanava Guru, rides over horse made
of Varutha or Metal made, Anukarsha or of bottom-spaced, Upasanga or with the carriage of
Shastras and Pataka or of Flag, as born of Prithvi. Mangala Deva has a golden Ratha created by
Agni, akin to Padma Raaga Mani, and of Red coloured eight horses.Brihaspati rides in a golden
Ratha too drawn by Panduranga colour which is used up to the end of Rainy Season. Shani
Maharaja rides over a Chariot materialised from the Akasa or Sky drawn by multi-coloured horses
and moves on very slowly.Rahu Deva rides over eight horses of black colour which keep on
moving once they are commanded so ; at the time of Purnima, Rahu would overshoot Surya and
almost reach Chandra and at the time of Amavasya, he would cross Chandra and reach Surya. In a
similar manner, Ketus chariot also of eight horses of ash-like dhumravarna as also red colour like
lac would fly with the speed of Vayu.
In the final analysis, Maharshi Parashara concluded that the entirety of Taraaganaas, Tribhuvanaas,
Vana-Parvataas, Dishaas, Rivers, Samudras, are all a manifestation of Vishnu only! Bhagavan
Vishnu is of Jnaana Swarupa and is Sarvamaya and not a hidden matter! There in fact is nothing
beyond Vijnaana which is defined as follows:
Vijnaana mekam nija karma bheda vibhinna chitthaairbahudhaabhyupetam,
JnaanamVishuddham Vimalam vishokamasesha lobhaadi nirasta sangam,
Ekam Sadaikam Paramah Pareshah sa Vaasudevo na yatonyadasti/
(There is no material that is superior to Vignaana; dependingon ones deeds, this Vignaana takes
varied forms and that vignaana is pure, spotless, sorrowless, and deviod of feelings like greed and
meanness; it is that charecteristic of Truthfulness par excellence which is Parameshwara
Vaasudeva.
Veda Vriksha, Veda Vyasaas, Veda Vibhajana, Vedangaas and Puranas
Maharshi Parashara presented an analysis of Vedas to Maitreya Maha Muni as to how various
Veda Vyasaas of different Yugas attempted divisions of Vedas. He compared Vedas as a Maha
Vriksha comprising Veda Shaakhaas (Branches) in thousands and it would be impossible to
declare classifications as they vary by Yugas, Times and Situations. Even in Dwapara Yuga there
were variations as noticed in different Manvantaras. But one fact appeared to be clear that
Bhagavan Vishnu created Veda Vyasaas of his own Amshaor Alternatives who kept in viewthe
contexts and exigencies of Loka Kalyana made the best possible variations from the Single Veda
now in Four Shakhaas. In the evolution of the twenty eight Dwapara Yugas, as many Vyasaas
emerged from the positions of Brahma, Prajapati, Shukracharya, Brihaspati, Surya, Mrityu, Indra,
Vasishtha, Sarasvata, Tridhama, Trishikha, Bharadwaja, Antariksha, Varni, Traiyaruna,
Dhananjaya, Kratigjna, Jaya, Bharadwaja, Gautama, Haryatma, Vaajashravaa Muni,
Somavamshas Trina Bindu, Riksha, / Valmiki, Shakti, Jatukarna and the latest Krishna
38

Dwaipayana (the son of Maharshi Parashara). The Maharshi stated that after his son Krishna
Dwaipayana, the next Vyasa woud be Ashwatthaama. Having prefaced thus about the Evolution of
Veda Vyasaas, Parasara Maharshi defined and conceptualised the Avinaashi Ekaakshara Mantra
OMas Brahma. This Pranava Brahma represents Bhuloka-Bhuvarloka-Swarloka; that Pranava
Brahma also represents Ruk-Yajur- Saama and Atharvana Shakhas of the Paramaika Veda
Vriksha.
Rig Veda Shakha: As prompted by Lord Brahma, Mahatma Krishna Dwaipaayana Vyasa took the
assistance of four of his disciples to fully assimilate the Totality of the Single Veda and entrusted
the task to Maha Munis viz. Paila in regard to Rig Veda, Vaishampayana to Yajur Veda, Jaimini
to Saama Veda and Sumantu to Atharva Veda; besides Vyasa entrusted the task of Itihasas and
Puranas to Maha Muni Lomaharshana. In the days of yore, there was only Yajur Veda and that was
divided as four Vedas on the basis of Yagna-anushthana Vyavasta or the Procedures of
Performing Yagnas and the Chyatur hotra Vidhi was as follows: Yajur Veda Vidhi by Adhvaryu,
Ruk Veda Vidhi by Hota, Sama Veda Vidhi by Udgata and Atharva Veda Karma by Brahma.
Subsequently, Vyasa did the editing of Ruk and Yajur Vedas and part-scripting of Sama Veda;
through Atharva Veda,Vyasa then established the Raja Karma and Brahmatwa. Thus Vyasa had
done the distribution of the Chatur Vedas in the form of Four Veda Vrikshas from the Maha Veda
Vriksha. As regards the Rig Veda Vriksha, Maharshi Paila divided this Veda into two Shaakhaas
and made his Sishyas Indraprimiti and Bashkala responsible to read them. Bashkala made further
division into four Upa Shakhaas which in turn were subdivided among four further Sishyas viz.
Bodhya, Agni maadhak, Yajnyavalkyaand Parashara (ie the present Purana Karta of Vishnu
Purana). Further on, Indraprimiti taught his son Manduka Muni. In this Parampara( link) of
Sishya- Prasishyaas, Shakalya Veda Mitra scripted Samhitaas or Annotations and sub divided the
same among five further sub-branches and taught these to Mudgala, Gomukha, Vaatsya and
Shaaliya. Yet another of his upils called Shakapurna prepared three Veda Samhitas and a fourth
Grandha on Nirukta. And thus the Sishyas carried on the Samhitas further.
Yajur Veda Shakha: Maharshi Vaishampayana who was entrusted Yajur Veda by Veda Vyasa
converted the Shakha into a Tree which got twenty seven Shakhas. One of the most intelligent
Sishyas of the Maharshi was called Yagnavalkya. Once the Guru could not to reach a Meet of all
the co-Students at an appointed time and date failing which the punishment was to be Brahma
hatya pataka; the Guru and requested his Sishyas to perform a Vrata as an atonement. But the
egoistic Yagnavalkya boasted that he alone was enough to perform the Vrata and the enraged
Vaishampayana cursed Yagnavalkyaand asked him to vomit whatever was learnt by him since he
talked as thoughhe was Supreme and others were useless !Yagnavalkya apologised no doubt but
Guru did not relent; although the former said that he himself could do the Vrata out of veneration
and devotion to his Guru but did not out of arrogance nor out of spite for his co-students! Any
way, Yagnavalkya pulled out Yajurveda in the form of a blood-stained Murti and left the Guru.
The Sishyas consumed the remains of what Yagnavalkya vomitted by assuming the forms of
Tithiris or partridges and hence that part of Veda is called Titthiriya! Yagnavalkya then extolled
Surya Deva stating: Namassavitrey dwaaraaya Mukteyramita tejasey, Rugyajussaama bhutaaya
Trayee dhaamney cha tey Namah/---and as the latter appeared before the Muni in the form of an
39

Ashvya horse and bestowed to him the Yajur Veda in Vajapa / form thus called Vajapa Yajur
Veda, which even Vaishampayana was not conversant with!
(Yaagnyavalkyastadaa praaha pranipatya Divaakaram,
Yajumshi taani mey dehi yaani santi na mey Gurou!)
The Vaaja Shrutis that Kanva and other Maharshis realised were of as many as fifteen Shaakhaas
which indeed were of Yagna-valkyas own Pravritti or distinction.
Saama Veda Shaakha: Jaiminis son Sumantu and his son Sukarma dealt with one each of the
branches of Sama Veda. Then Sukarma made thousand sub branches of Sama Veda and taught
some to KausalyaHiranya Nabha and the rest to another Sishya named Paushpanji. Hiranyanabha
had five hundred Sishyas and they learnt Udeechya Saamaga. Hiranya naabha also propagated
Praachya Saamaga. Paushpanji had four main Sishyas viz. Lokaakshi,Naudhami, Kakshivaan and
Laangali and these and their next generations popularised their own Samhitas. Hiranyanabhas yet
another disciple Maha Muni Kriti and his pupils taught twenty four Samhitaas further.
Adharva Veda Shaakha: Sumantu Muni taught Atharva Veda to his pupil Kabandha and the
latter taught one branch of Atharva Veda to each to Deva darsha and Patthya. Deva Darshas
sishyas were Megha, Brahmabali, Shoaulkaayani and Pippala. Pathyas students were Jaabaali,
Kumudaadi and Shounaka and they were responsible to segregate Samhitaas. Shounaka subdivided his Samhitas to Vibhru and Saindhava. The latters sishya Munjikesha further distributed
his Samhitaas into five Kalpaas named Nakshatra Kalpa, Veda Kalpa, Samhitaa Kalpa, Angirasa
Kalpa and Shanti Kalpa; it is stated that the Ruchaasor Hymns of these Kalpaas are among the
popular Vikalpas.
Puranas: Purana Visharada Veda Vyasa made a format of various Purana Samhitas viz.
Akhayana, Upaakhyaana, Gaathaa, and Kalpa Shuddhi. Lomaharshana Suta was the most
acclaimed Sishya whom Vyasa made him study in depth. Sutas pupils were Sumati, Agnivarcha,
Mitraayu, Shaamsapaayana, Akrutavarna, and Saavarni; Lomaharshana construted his works on
their Samhitas. Parashara Maharshi stated that the Vishnu Purana Samhitaas were scripted on these
bases. Among the Eighteen Puranas the foremost was stated to be Brahma Purana, followed by
Paadmya, Vaishnava, Shaiva, Bhagavata, Naaradeeya, Markandeya, Agneya, Bhavishyata,
Brahma Vaivarta, Lainga, Vaaraaha, Skanda, Vaamana, Kourma, Maatsya, Gaaruda, and
Brahmanda Purana. Munis scripted several Upa-Puranaas too. Among all these, descriptions were
invariably made about Srishti, Pralaya, Devataadi Vamshaas, Manvantaraas, Raja Vamsha
Charitraas and so on. Sarga, Prati Sarga, Vamsha, and Manvantaraadi varnanaas are invariably
covered in the Works of Vaishnava Orientation.
Vidyas: Maharshi Parashara enumerated fourteen Vidyas viz. Shat Vedangas, Four Vedas,
Meemaamsa, Nyaya, Puraana and Dharma Shastra.In addition four more main Vidyas were to be
included viz. Ayurveda, Dhanurveda, Gandhrva, and Artha Shastra. Among Rishis, there are three
major categories viz. Brahmarshis, Devarshis and Rajarshis.
Yama Gita- A Perfect Endorsement of Vishnu Bhakti
40

Muni Maitreya asked Maharshi Parashara whether there could be any escape route by which a
human being could possibly avoid facing Yama Dharma Raja after the termination of ones life!
Maharshi replied that Nakula of Pandava Brothers of Maha Bharata fame also enquired of a similar
question from Bhishma the Grand Father of Pandava-Kaurava brothers. Bhishmas reply was in
the form of an illustration about a Brahmana in Kaling Desha who met Bhishma once. The
Brahmana cited the example of a Jatismara Muni who retained the knowledge of his previous
birth. The Brahmana was convinced that the Jatismara Muni was genuine as he asked the Muni of
searching questions and received correct answers. The Brahmana then quoted the Jatismara Muni
about an incident when one Yama duta as taking away a just dead soul, Yama Raja secretly
conveyed to his Yama Duta that if there were a Vishnu Bhakta he should not be taken into
Yamaloka and that was the instruction received from his Authorities! Yama was reported to have
stated that Brahma appointed him (Yama)as the authority to decide on the Paap-Punya account of
all kinds of Beings except the devotees of Bhagavan Janardana. Yama was reported to have told
the Yamaduta as follows:
Ahamamara varaarchinena Dhaatraa Yama iti Lokahitaahitey niyuktah,
Hariguruvashagosmi na swatantrah, prabhavati samyamena mamaapi Vishnuh/
( I was appointed by Vidhata as Yama to assess the accounts of Paapa-Punyas of various Beings,
but am in the over-all control of Bhagavan Vishnu and certainly not independent to take actions on
my own.) The Yamaduta argued with Yama as to why he should be reponsible for Vishnu! Yama
Raja then replied:
Na chalati nija varna dharmato yah samamatiraatma suhrud vipaksha pakshey,
na harati na cha hanti kinchiducchhaih sitamanasam tamavehi Vishnu bhaktam/
Kalikalushamalena yasya naatmaa vimala matermalinikrutastamenam,
Manasi kruta Janaardanam Manushyam satatamavehi Harerateeva bhaktam/
Kanakamapi rahasyavekshya buddhyaa trunamiva yassamavaiti vai paraswam,
Bhavati cha Bhagatanyananya chetaah Purushavaram tamavehi Vishnu bhaktam/
Sphatika giri shilaamalah kka Vishnurmanasi Nrunaam kka cha matsaraadi doshah,
Na hi tuhini mayukha rashmi punjey bhavati Hutaashana deeptijah prataapah/
Vimalamatira matsarah prashaantashashuchi charitokhila satvamitra bhutah,
Priyahita vachanostamaanamaayo vasati sadaa hridi tasya Vaasudevah/
Vasati hridi sanaatanecha tasmin bhavati pumanjagatesya sowmya rupah,
Kshitirasamati ramyamaatmanonantah kathayati chaaruta yaiva shaalapotah/
Yamaniyamavidhuta kalmashaanaamanudina machyutasatthamaana maanasaanaam,
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Apagatamadamaana matsaraanaamtwajabhatadooratarena Maanavaanaam/

Hridiyadi Bhagavaananaadiraastey Harirasi shankha gadaadharovyayaatmaa,
Tadaghamagha Vidhaata katru bhinnamBhavatikathamsatichaandhakaaramarkai/
Haratiparadhanam-nihanijantun-vadati-tathaanruta nishthuraani yascha,
Ashubha janita durmadasya pumsah kalushamateyrmudasya tasya naasthanantah/
Na sahati paraspadam vinindaam kalushamatih kurutey sataama saadhuh/
Na yajati na dadaati yascha santam Manasi na tasya Janaardanoghamasya/
Parama suhrudi baandhaveykalatrey sutatanayaa Pitru Maatru bhrutyavargye,
Shathamatirupayaati yortha trishnaam-tamamaghachestamavehinaasya-Bhaktam/
Ashubhamatirasat-pravrutti saktta satatamanaarya kusheela sangamattah,
Anudina kruta paapabandha yuktah Purusha-pashoorna hi Vaasudeva bhaktah/
Sakalamidamaham cha Vaasudevah ParamaPumaanparameswarassa Ekaha,
Iti Matirachalaa bhavanyanantey hridaya gatey vraja taanvihaaya duraarat/
Kamalanayana VaasudevaVishno dharani dharaatyuchyuta shankha chakrapaaney,
Bhava sharanamitiryanti ye vai, twaja bhata dooratarena taanapaapaan/
Vasanti Manasi yasya sovyayaatmaa Purusha Varasya na tasasya drishtipaatey,
Tava Gati Ratha vaa Maamaasti chakra pratihata Veerya Balasya sonyalokyah/
( That person who does not leave his Varna Dharma, who treats ones own friend or foe on the
same footing, who would never steal money or others possessions, who would never harm nor
hurt others, does not harbour extra favour or hatred on any person and retains equanimity in
respect of one and all is defined as Vishnu-Bhakta. A person who keeps his conscience clear and is
not ruffled by Kali-kalmasha or tainted thinking but keeps Janardana in his heart always steadily is
called a Vishnu-Bhatka. After all where is a crystal-clear mind and where is a prejudiced mind full
of likings and dislikes! Could the coolness of Chandra and the unbearable heat generated by Fire
are ever comparable! It is in that person who has a clean conscience, devoid of jealousy and
wrath, always peaceful, pure hearted, friendly and considerate to one and all, helpful with
spontaneity, straight forward without being hurtful of others and being compassionate that
Vaasudeva likes to reside always.It is in that persons heart that an objective feeling predominates
just as a well structured and attractive Shaala Vriksha minimises its own beauty and
impressiveness but sincerely appreciates the features and presentability of other trees around.

42

Yama Doota! Please keep off from that person who practises Yama and Niyama or Physical
Control and Regulation seeking to minimise, if not uproot,the sins already committed ; do keep
aloof from whom who is not affected by superior feelings, social consciousness, and pride and
prejudices. If a person who has always embedded the Grand Form of Vishnu with four hands,
Gada-Sharanga-Chakra and Shankhu in his heart and soul should in fact be run away from. Could
one ever think of a situation when Surya Bhagavan is existent in his glory and darkness could ever
prevail! But never ever spare those Beings who steal, hurt others, converse ill of others, and
practise evil deeds, cannot tolerate improvement of others, are critial of fellow beings, offend the
virtuous, the poor, and helpless; insult Sadhus, women, children and the Anga Viheenaand
mentally unsound. Also never ever spare the sinners who seldom perform charity to the needy.
Run after those Durbuddhis who have no consideration to friends, relatives, women and children,
servants, and even parents and family members out of concern for monetary consideration, social
status, false dignity and selfishness! Those human beings who are seemingly righteous and upright
but basically immoral and dishonest are worse than openly cruel and declared offendersand they
are cunning and schemy and such pretentious fakes are more dangerous than straight criminals and
Yamadutaas ought to be able to identify them with insight and discretion! Also there are Nara
rupa Pashus or Humans with animal instincts and they too should be segregated by Yamadutaas.
At the same time, those who realise that the whole world is a reflection of Vaasudeva himself and
worship Him with ones own inner consiousness must be kept far away from the Yamadutas as
they are recognised by the shields of Vishnu Bhakti and such devotees hail Paramatma by their
salutations saying:Hey Kamala Nayana! Vaasudeva! Vishno! Dharanidhara! Achuta! Shankha
Chakra paaney! Do save us!Remember such sacred persons are distinct and distinguished and
indiscretions on the part of Yamadutaas oy Yamadharma Raja would not be condoned easily as
such Bhaktaas must be very carefully directed to Vaikuntha!)
Such was the explanation given by the Jaatasmira Kalinga Brahmana about his own experience of
Dharma Raja conversing with Yama Dutaas and Bhishma quoted the Brahmanas serious and
secret talk to Nakula of Pandavas; Maharshi Parashara thus replied to Muni Maitreya and assured
that a genuine Vishnu Bhakta need not be unnecessarily rattled as to how he would avoid Naraka
Darshana! Kinkaraah paasha dandaascha na Yamo cha Yaatanaah, Samarthaastasya yasaatamaa
Keshavaalambanassadaa! (A devotee of Vishnu whose heart is saturated by Bhagavat Paaraayana
would indeed be free from the fears of Yama, Yamadutaas, Yama paasha, Yama danda or Yama
yatana!)
Chaturvarna - Chaturaashrama Dharmaas
As Sage Maitreya desired to perform Bhagavan Vishnus worship in general,Maharshi Parashara
confirmed that the best and easiest way do so would be to follow the Chaturvarna Chaturaashraya
Dharmas so thoughtfully designed by the Ancestral Maharshis forMaanavas all over the Bharata
Varsha. As a Preamble to such worship, the Maharshi quoted Bhrigu vamshi Mahatma Auorvi to
King Sagara who laid stress on fundamental principles like refrain from Para Ninda or blaming
others and loose conversation against others; desire for ParaStree, Para Dhan, Para Hani, Para
Himsa and so on. Then as per the categorisation of the Four Varnas viz. Brahmana- KshtriyaVaishya-Shudras, each human being should follow certain established principles;Brahmanas
43

should perform Daana, Yajana to Devaas through Yagnas, Nitya Snaana-Tarpanas and
Agnyadhaan and such other deeds,as also facilitate others to execute Yagnaas, teach Vedas and
other Scriptures, refrain from harming others, earn livelihood as per Nyaya; maintain good
relations with every one; treat a stone and others money as the same; and so on. Kshatriyasshould
perform daanaas, Yagnaas, Adhyayana, Shastra Dharana, PrithvinRaksha, Prithvi Paalana, DushtaSikshana and Sishta Rakshana, practice of magnanimity and Dharma.Vaishyas are required to
execute Pashu Palana or looking after cattle, trading and commerce and Krishi or farming. The
deeds of Adhyanaya or reading of Scriptures, Yagna, Daana, Nitya Naimishthika Karma anushthanaor Regular Daily Deva Karyaas / deeds are also to be practised by Vaishyas. The
duties of others includeNamrata and Swami Seva or service to other classes, Mantraheena Yajna,
Asteya / non- stealing, gratitude, Satsanga or keeping good company, and Brahmana Raksha;
they should also receive money from other classes in lieu of services to them and worship to
Devas. In addition, each and every human being should observe kindness-patience-truthfulness,
cleanliness, good conversational style, friendliness, friend ship with one and all, performing good
deeds without expectations, non-greediness, and of adjustment and non-complaining
narure.Brahmanas can perform the duties of Kshatriyasand Vaishyas; Kshatriyas could perform the
duties of Vaishyas but not in the reverse manner.
Referring to Ashrama Dharmaas, Mahatma Ourva emphasised that after Upanayana or Eligibility
to Gayatri Mantra, boys need to adhere to Brahmacharya or Celibacy in Gurukula performing Guru
Seva, Vedaadhyana, Sandhyavandana to Surya / Gayatri and Agni-Upasana, Guru Saha
Pravartana, Guru Susrusha and at the end offering Guru Dakshina and Guru Ghriha Nishkramana.
On entering Grihastaashram after wedding, Dravyoparjana or earning money according to ones
capacity and needs migh be taken up, besides Pitrugana Pindadaanaas, Athithi (Guests) Sevas,
Yagnaadi Deva Karyas, Anna Danasas, Atithi Sevas (Service to Guests), Swaadhyaaya / reciting
Vedas, Putrotpatti (creation of sons),Vrata Dharana /performance of Vratas, Tirtha Yatras / visits
to holy places, and so on.Grihasthas should refrain from ill-treating or talking harsh to elders,
guests and well-read Brahmanas; avoid conversing with ego or bravado:
Yastu samyakkarottvevam Grihastah paramam vidham,
Sarvabandha vinirmukto lokaanaaprotyanuttamaan/
(As Grihataas perform their own duties properly, they would be eligible for achieving higher
lokaas!). Thus having carried on their Grihasta duties and become grand fathers and grand
mothers, persons should not hesitate to assume Vanaprastha Ashramand gradually de-link
themselves with active life, eat frugally, avoid being attached to children and grand children, sleep
on ground, be more and more detached, perform Deva Pujana, Agni Homa, Atithi Satkara, and
Tapasya or more and more of devotionto Paramatma. The fourth Sanyasa Ashrama or Sat-Nyasa or
active alignment of the Eternal Truth and the Self is called Bhikshu Ashrama in which onerelieves
of oneself of Dharma-Artha-Kama principles and target on Moksha Sadhana only: he or she has to
develop a mentality of fearlessness and readiness to face the inevitable end of life with a high
realisation of the world being Midhya or Falsity and the Final Goal is merger with the Supreme.
44

On the arrival of a human being, Muni Ourva described to King Sagara about the Shodasa
Samskara or the Sixteen Reforms of every person irrespective of the Fout Varnas.As a son is
born, the primary deed is Jaata Karma besides Abhyudaya Shraaddha or for the Progress of the
Child. On the tenth day of the birth of the child, the next Samskara is Naama karana. The name
given to a child should have the following traits:
Naardhiheenam na chaashastam Naapashabdayutam tathaa,
Naamangalyam Jugupsyam vaa naama kuryaatsamaaksharam/
Naati hraswam naati deergham naati gurvaksharaanvitam,
Sukhocchraayah tu tannaamakuryaadtravanaaksharam/
Tatonantarasamskaara sumsruto Guruveshmani,
Yathotya vidhi- maashrityakuryaadwidhyaaparigraham/
( While giving a name to a new born, care must be taken to choose a name which should not be
meaningless, unclear, bad-worded,unfavourable, inauspicious and blameworthy; it should not be
too long and too short, and the name must be equally worded, and should not be difficulct to
pronounce; it should sound easy and comfortable to call or write and preferrably end up with a
shortened name). The next Samskara would be Upanayana enabling Vidyadhyayana and
Gurukula Vaasa; after the Gurukula Vaasa, the native should be such as to be physically and
mentally fit for Wedding and Samsara.There are eight kinds of marriage viz. Braahma, Daivika,
Aarsha, Praajaapatya, Aasura, Gandharva, and Raakshasa, and Paishachika. Sadachara lakshanas
of a Grihasti were defined by Mahatma Ourva as gaining both Iha Loka and Paraloka. A
Buddhiman needs to wake up at Brahma Muhurta, think up about Dharma-Artha-Kama-Moksha,
perform the morning ablutions including Snaana, Sandhya Vandana /Gayatri Japa, DevaaRishigana -Pitrugana Tarpana, Ishta Devata Puja with Pushpa-Dhupa-Naivedya, followed by
Agnihotra Homa to Brahma, Prajapati, Guhya, Kaashyapa, and Anumati and so on; the remainder
havya to Prithvi and Megha; Balipradana to Dikpalakas at East, South, West and North viz. to
Indra, Yama, Varuna, and Chandrama; as also to Dhanvantari in Purvottara or North-East, to
Vayudeva in Vayavya Kona, and so on. Further on, Anna Bali be offered to Devatas,
Manushya,Pashu-Pakshi-Siddha-Sarpa- Yaksha-Daitya-Preta-Piscacha-Keeta-Patangas etc. Then
Sage Ourva narrated the Bhojana Vidhana of Grihastis in great detail.
Annam balaaya mey Bhumerapaagnyanilayasyacha,
Bhavetsetatparinatam Mamaastatvayahatam sukham/
Praanaapaana samaanaamudaanyanayostathaa,
Annam Pushtikaram chaastu mamaapyavyahatam sukham/
(May this Annam or or meals taken in by me strengthen the internally-situated Tatvas of Pancha
bhutas of Earth-Water-Fire-Air and Sky in me and bestow me happiness and contentment; may
45

this Anna satisfy my Pancha-Pranas or Five-Kinds of Prana-Apana- Samaana-Udaana-Vyaanas

and make me healthy, strong and fit.)
Vishnurattaa tathaivaannam parinaamaascha vai tathaa,
Satyena tenamad- bhuktam jeeryatvamannamidam tathaa/
(It is Vishnu who consumes the bhojan, it is the bhojan or the one consumed is Vishnu and Vishnu
again who is satisfied with the bhojan!) After spending the time after the bhojan, the Satpurusha
spends time with pathana, shravana and vishranti till the Sayamkaala Sandhya Vandana, Puja,
Atithi Seva, Swadhyayana and so on. Mahatma Ourya prescribed a number of dos and donts
concerning food regulations, marital relations, significant days of festivals, parva dinaas like
Chaturdhasi, Ashtami, Amavasya, Purnima, and Surya Samkranti and so on. The Mahatma stated
further: Those who perform Deva-Rishi pujas regularly, Pitru Pindodakaas unfailingly and Atithi
Satkaaras always should achieve Punyalokas.
Hitam mitam priyam kaaley vashytmaa yobhibhaashatey,
Sa yaanti lokaanaahlaada hetu bhutaan nrupaakshayaan/
(A person who could control his physical senses and converse or behave as per circumstances as a
wise, less-talkative and endearing one is a source of joy; a Buddhimaan or Intellectual one,
Lajjavaan or a Modest one, Kshamaasheela or who could be forgiving, a Vinaya Vidwaan or wellread should indeed deserve Urthva Lokas or higher worlds.)
Shraadha Prashamsa, Vivarana and Vidhi
Among the occasions when Abhyudaya Shradhhas are performed are when a persons daughter or
son is married, Griha praveshas or House-Warmings, childs name-giving, chuda karma
samskaras, seemantotsavaas and so on.
Shraddha karma is something which pleases Brahma, Indra, Ashwini Kumaras, Surya, Agni,
Vasuganas, Marudganas, Vishva Devas, Pitruganas, Rishiganas and Bhutaganas and so on. Nitya
Shraadhaas are performed every month on Krishna Paksha Amavasya, Hemanta and Sishira Ritus
four months on Suklasshtamis specifically. Kaamya Shaaddhas are performed on the days when
Uttarayana and Dakshinayana commence, on Vishuva Samkrantis, Surya-Chandra Grahanas, when
Surya enters a specified Raashi, or Nakshatra or Graha which is not favourable to a person, or
when a person sees a bad dream or when new food crop arrives at home.Those who perform
Shraaddha to Pitruganaas on Amavasya and Anuradha or Vishakha or Swati Nakshatra
conjunction, the latter would be satisfied for eight long years; similarly when Shraadhaas are
executed on Amavasya and Pushya-Ardra-or Punarvasu, Pitru happy and contented for twelve
years; Shraaddhas on Amavasya in coincidence with Dhanishtha, Purvabhadra and Sathabhisha are
considered as extremely joyous for Pitras; Shraaddhaas on Vaishakha Maasa Shukla Triteeya,
Kartika Shukla Navami, Bhadrapada Krishna Trayodasi and Magha Amavasya are expected to be
outstanding for Pitras as such Shraadhhas have the value of Yugaadi deeds and are stated to be the
Providers Ananta Punya. Pitruganas keep wondering and constantly pondering :
46

Api dhanyaha kuley jaataadasmaakam matimaannarah,

Akurvannvittha shaathyan yah Pindaanno nirvapishyati/
(How I wish that in my vamsha, there could be one person even who might perform Pinda
daanawithout stinging for money)! Could there be one person even who might worship
Brahmanaaas and give away charity of Ratnas, vastras, vehicles, and bhogaa vastus and have them
contented! At least give them good bhojan and make them satisfied! If even that was not possible,
let a member of the family who might give daana of raw dhanya or uncooked grains along with
some dakshina or monetary tip! Even it that were not possible, let a good brahmana be venerated
with a vandana or greeting along with a fistful of Tilas with water. In the absence of that much of
facility, then a vamsheeya might just confess:
Na mesti vittam na dhanam cha naanyachhadropayogyam swapitrunnatosmi,
Trupyantu Bhaktyaa Pitaro mayaitou krutow bhujou vataurmani maarutasya/
(I have neither money nor any suitable object with which to provide the least possible veneration
to my Pitrudevaas, excepting a sincere and humble salutation with my raised shoulders towards
the sky!)
Shraaddha Vidhi: Care be taken in selecting Shrotriya Brahmanas as Ritviks or facing in the
Shraadha Karmas of Vaishva Deva type.Depending on ones ability, Brahmanas be appointed in
odd or numbers like one or three and so on as representatives of Pitru Devatas and in even
numbers to represent Deva Paksha Brahmanas; Deva Paksha Brahmanas be seated as Purvaabhi mukhas or South faced and Pitru-Matru Paksha Brahmanas are to be seated Utaaraabhi -mukha
or North faced . Both Pitru-Matru Paksha Brahmanas and Deva Paksha Brahmanas might be seated
face to face on Kusha grass with Arghya daana, Avahana or Invocation followed by dhupa-deepagandha-maalaa-nivedana by way of kusha-graas while Pitru Paakshika Brahmanas are to be
worshipped with yagnopaveeta worn as apasavya or Praacheenaaveeti, while all the Devakaryas
be performed as Sayva or normal. After securing the clearance of Brahmanas, the Kusha grass is
divided into two halves, and validate one half by Apasavya of Yajnopaveeta offer to Pitru Devas
along with tilodakaas-all the deeds bing done in appropriate Mantras; then the Pitru Devas as
represented by the designated Brahmanas are provided food. There after having the clearance of
the Brahmanas, small quantities of Cooked Anna is offered into Agni thrice with ghee but
vegetables or salt; the first Ahuti is offered with the Mantra: Agnaye havyavaahanaaya swaahaa;
the second Ahuti is performed by the Mantra: Somaaya Pitrumatey swaahaa; the third offering is
given by the Mantra: Vaivasataaya swaha/ Then the remainder Anna is served to the Brahmanas as
they are requested to peacefully agree to take food while the Rakshoghna Mantra is recited and
tila seeds are sprinkled on the Shraddha Bhumi thinking of Pitru / Maatru Rupa; the Mantra is
recited as follows:
Pita Pitaamahaaschaiva tathaiva Prapitaa -mahah,
Mama truptim prayaantvadya Vipra deheshu samsthitaah/
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Pita Pitaamaschaiva tathaiva Prapitaamahah,

Mama truptim prayaantvadya homaapyaayita murthayah/
Pitaa Pitaamahaaschaiva tathaiva Prapitaamahah,
Ttruptyam Prayaantu Pindena maya datthena Bhutaley/
Pitaa Pitaamahaaschiva tathaiva Praputaamahah,
Truptyam prayaantu mey bhaktya mamaittasmudaahyutam/
Mataamahastruptimupaitu tasyahoktaatathaa pitaa tasya pitaa tatonyaha,
Vishwecha Devaah paramaam prayaantu, Truptim pranasyantu cha yaatu dhaanaah/
Yagneshwaro havyasamastakavya bhoktaavyayaatmaa harireeswarotra,
Tasminnidhaanaadapayaantu sadyo rakshaamsya seshaanya suraascha sarvey/
(May my father, grand father and great grand father enter the bodies of these brahmanas and be
satisfied with my offerings; may they be satisfied with my homas; may they be satisfied by the
Pindaas placed on the Bhumi; may my three paternal generations be satisfied with my sincere and
devoted givings which indeed are insignificant; may also my maternal grand father, his father and
the latters father as also the Vishwadevaganas be contented and destroy the Rakshasa ganaas; may
Yagneswara Bhagavan Hari be present here and thus all the evil forces of Rakshasaas and Asuras
disappear at once. After this deed, the performer of Shraddha should sprinkle food grain morsels
on the Prithvi and after Achamana or sipping a little water, sprinkle water on the morsels. Then
after securing the clearance of Brahmanas, perform pinda-daana of the food-globes and Tila with
water; the remnant morsels of food be sprinkled around the three Pinda-globes and one by one
place towards South on the Kushaa grass bed representing the Pitru Pinda, Pitamaha Pinda and
Prapitaaha Pinda in a row and after smearing with the Anna sesha, the Pindas must be taken up
on hand and placed back and together worshipped with gandha, pushpa, dhupa and naivedya and
after giving achamana to the Brahmanas, give away Pinda Daana reciting Susvadhaa and after
giving dakshina, seek the blessings of the Pitruganas and providing tathaastu(So be it!). This
would be followed by Paada Shoucha or cleaning of feet, Preeti vachana or sweet conversation
and saying good bye to the Brahmanas with respect till they leave; thereafter, the bhojan be
performed by other Brahmanas, relatives and family members.
Vishwa devassapitaarastathaa Mataa- Mahaa Nripa,
Kulam chaapyaayatey Pumsaam Sarvam shaaddham prakurvataam/
Somaadhaarah Pitrugano Yogaadhaaraascha Chandramaah,
Shaaddhey Yoginiyogastu Tasmaadbhulaala shayastey/
Sahasrasyaapi Vipraanaam yogichepturatah sthitah,
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Sarvaanbhoktrustaarayati Yajamaanam tathaa Nrupa/

(Hey Raja! Those who perform Shraadhhaas sincerely have the Vishwadeva ganaas, Pitruganaas,
Mataamaha and the entire Kulaa vaasis satisfied; Chandra is the hold of Pitruganaas; Yoga is the
Adhaara of Chandra and that is why yogijanaas are appointed in Shraaddhas; giving away bhojan
to thousand Brahmanas is as good as one Shraadha Bhojana which would fetch far reaching
beneficient impact!)
Raja Vamsha Vivarana-Description of Surya and Chandra Dynasities
After describing the Ashrama and Varna Dharmas as well as Nitya-Naimittika Karma Vivarana,
Parashara Maharshi explained the accounts of the lineage of Kings and recalled that Bhagavan
Vishnu, the Original Ruk-Yajur-Saama Veda Swarupa created Brahmanda maya Hiranyagarbha
Brahma who materialised from his right thumb Daksha Prajapati, who in turn created Aditi and
Aditi created Vivaswan and the latter generated Manu. Manu created Ikshvaku, Nriga, Dhrushtha,
Sharyati, Narishyanta, Praamshu, Naabhaga, Dishta, Karusha and Prushaghna.Also, Manu decided
to perform Yagna and appointed two Devatas named Mitravarunas but due to wrong Sankalpa a
woman called Ila was materialised and Budha the son of Chandra married her and they begot a son
called Pururava. The sons of Pururava got spread out far and became Kshatriyas. Prushaghna
killed his Gurus cow and as a result of this was born in a lower vamsha. Naabhagas progeny
became Vaishyas. Manus son Sharyati had a daughter named Sukanya and her husband Chyavana
Rishi and the latter obtained youth by Ashvini Kumars in exchange of Amrita from Swarga loka
by severe Tapasya to Indra. Sharyatis son was named Aanarta whose son was Raivata and the
latter had a son named Raivata Kakudbhi.
Revati and Balarama: Raivata had a daughter named Revati and along with her visited Brahma to
bless a suitable bridegroom, but Brahma was engaged in listening Gandharava gaana by the
Gandharvas named Haahaa and Huhuu and by the time the singing was over and Brahmas
attention was drawn by Raivata Kakudbhi, four Yugas were over and Brahma blessed Revati to
marry Balarama in the next Dwapara Yuga who was the would-be brother of Shi Krishna!Thus the
age difference of Balarama and Revati was of four yugas plus! As Brahma blessed the father and
daughter, they headed for Prithvi and found human beings as very short, ugly, far less bright,
unenergetic and unintelligent. As they reached their own Kingdom Kushasthali, they found
themselves as strangers and Devi Revati assumed a shorter stature and Raivata offered her in
wedding to Balarama.
Ikshwaaku: The progeny of Naabhaga included : Ikshwaku
who was born of Manus sneeeze;Vikukshi who fetched deer meat for a Srhaaddha to be executed
by his father Ikshvaku eaten by a rabbit (Shashak) and hence Sage Vasistha who was to perform
the Shraaddha called Vikukshi as Shashak ; Puranjaya the son of Shashak who defeated Danavas
since Devas worshipped Vishnu and Vishnu entered Puranjayas body while Indra asked
Puranjaya to assume the form of a bull so that he could hold the kakud or hump on the back of
the bull and destroyed Danavas thus Puranjaya securing the epithet of Kakutstha; Kuvalashwa
who was a great Vishnu Bhakta who attained the epithet of Dundhumaraas he killed Dundhu
Daitya with the help of his twenty one thousand sons who dried up the Sea in which was hiding the
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Daitya by their nishvaasa or exhaling and thus exposed and destroyed the Daitya; Yavanaashwa
who performed Putrakameshti yagna but during the course of the yagna the King drank up at a
midnight out of extreme thirst theMantrajala or the water meant the Queen to conceive a child
and in course of time the King delivered a child from the right side of his abdomen which was cut
open and the child thus born was named Mandhata who was given by milk by Indras middle
finger; Mandhata eventually became the Chakravarti or the Emperor of Sapta Dwipas who was
noted as:
Yaavatsurya udetyastam yaavascha pratitishthati,
sarvam tadyouvanaashwasya Mandhaatuh kshetramuchyatey/
(From where Sun rises in the morning and again where Sun sets in the evening is the Empire of
Mandhata, the son of Yuvanaashwa!); Puruktsa, Ambarisha, and Muchukunda were the sons of
Mandhata besides fifty daughters.
Maharshi Soubhari: It was at that time of Mandhaata, there was a Maharshi called Soubhari who
stayed under water for twelve years performing Tapasya and was impressed by a Matsya King and
his large family; the Maharshi approached Mandhata and asked for one of his daughters to let him
marry him; Mandhata was depressed at the idea of marrying off any one of the daughters to an old
and ugly Maharshi but he was afraid of the Maharshis curse and said that in his family there was a
custom of Swayamvara or the brides choice of a husband; the Maharshi entered the Antahpura
or the Interior Chambers of Mandhatas daughters as an extremely handsome and strong youth
and all the Kanyas were excited to marry the Maharshi; after some time, Mandhata visited the
Maharshi to enquire about the state of their happiness and in one voice they confirmed that they
were all extremely happy with the Maharshi! Meanwhile, the Maharshi who was completely
immersed in the samsara or endless family life and attachments and regretted that his Tapasya
under water went as a huge waste as he got irretrievably ensnared in samsara, due to the attractive
company of Matsya King whose example had fully spoilt his life of Tapasyayogi! He realised
though late in his life and ruminated:
Nissangataa Muktipadam yateenaam sangaadasheshaah prabhavanti doshaah/
Arudha Yogo vinipaantyatedha-ssangena kimutaalpa buddhih!
(Indeed the lack of company would ensure Mukti to Yogis since it was the company that spoils
endeavours of attaining Mukti; the wrong and misleading folly would demolish and debase the
sincere efforts of even Yogis and indeed ordinary human beings are not to be mentioned anyway!)
By so realising his foolishness of entrering Samsara, the Maharshi regretted and took to
Vaanaprasthaa Ashrama and sought to make amends of his further part of life!
Purukutsa and Narmada: Mandhatas son Purukutsa married Devi Narmada and the latter was
the sister of Nagaas of Rasatala. Nagaas were afraid of Gandharvas as some six crore Gandharvas
resided in Rasatala tormenting Nagaas by hunting their Ratnas(jewels) from their hoods. The
Nagaas prayed to Bhagavan Vishnu and the latter assured that the son of Mandhata viz. Purukutsa
would destroy all the Gandharvas at the instance of Narmada Devi. As professed, Purukutsa
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eradicated Gandharvas and the Nagaas gave a boon to Narmada that whosoever bathed in the River
or even recited the following would be safe from sarpa-visha or the poison of serpents; the
relevant Shloka or stanza to be recited states:
Narmadaayai Namah Pratarnarmadaayai Namo nisha,
Namostu Narmadey tubhyam traahi maam Visha Sarpatah/
(Devi Narmada! My salutations to you in the day or night, do safeguard me from the fear of
Serpents and their poisonous bites!) This recitation while entering dark places and eating food
would safeguard from any kind of poisons as such is the power of the boon bestowed by Serpents
to human beings, thanks to Purukutsa and Narmada!
Satyavrata alias Trishanku:
In the lineage of Purukutsa was the famed Satyavrata called subsequently as Trishanku who
became a Chandala since he was banished by his father King Traiyaaruni for the offence of
kidnapping a commoner bride from her Vivaha-Vedika or wedding place as prompted by the
Royal Priest Vasishtha and Satyavrata adopted the ways of Chandala; as Vishwamitra went away
on a long Tapasya and as there was a long drawn Anavrishti, Satyavrata provided food to the
Sages family for the entire period of twelve long years (although by cow meat of the stolen cows
of Vasishtha, who came to know of the theft as also of feeding the cow meat to a co-Sages family)
; Vasishtha thus cursed Satyavrata on three counts or Trishanka viz. adopting the ways of a
chandala, thieving Vasishtas cows and feeding cows meat to Vishwamitras family during the
famine period without their knowledge. Yet, Vishwamitra on return from his Tapasya was
extremely pleased to have supported his family by Satyavrata now converted as a full fledged
Chandala in his form and habit; the Sage not only changed Satyavrata to his original profile but
also fulfilled the latters wish to reach Swarga in his mortal form; as the Devatas did not allow
Trishanku to enter Swarga, Vishwamitra created a Trishanku Swarga just below the original
Swarga and created a duplicate as wondereful as the original Swarga! Indeed, Vishwamitra had to
utilise considerable portion of his Taposhakti to please Satyavrata alias Trishanku! Harischandra:
The illustrious son of Trishanku was King Harischandra who stood for Satya or Truth, despite the
unending harassment and distress caused to him and his family by the Sage Vishwamitra; the Sage
got the King into the vicious circle of indebtedness to perform a Yagna and dakshinaasor fees,
made the King a pauper to such an extent of selling his wife and son Rohitasya as also selling
himself as a bonded labour in a Smashaanaor a burial place; as a climax the dead body of
Rohitasya was brought to the burial ground and his wife had to forfeit half of her saree to pay for
the fees of the sons burial! All along Vishwamitra asked Harischandra to tell a small lie that he
did not to owe any money to the Sage but Harischandra who was indeed a Symbol of Truthfulness
never ever falter from Thuth but was prepared for extreme hardships! At the end, Truth conquered
and Harischandra and his wife earned Salvation and the dead Rohitasya was revived and became
the King; Harischandra was being tested by Vishwamitra and Lord Yama who indeed was the
Keeper of the Burial Place!
Sagara and Bhagiratha:Harischandras son Rohitasya and his further generation included RuruVruka and Baahu; the last King Baahu was weak and incompetent and was defeated by
neighbouring Kings and the powerful King Haihaya occupied the throne; Baahu and his wife
Yadavi left for forest life. Baahu died even as Yadavi was carrying a child and prepared for
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Sahagamanor suicide by jumping into the pyre / fire of the husbands dead body; but Yadavi was
already poisoned by Baahus second wife. Ourva Muni of Bhrugu Vamsha prevented the
Sahagamana and rescued her into his Ashram. It was in the Ashram that Yadavi gave birth to
Sagara or Sa + Gara.The latter was brought up by the Muni, taught him Vedas and Shastras,
trained him in military skills and blessed him with Agneyastra (The Mantrik arrow of Fire). The
accomplished Sagara defeated Haihayas, as also other opponent enemies like Shakaas, Yavanaas,
Kambojaas, Paaradas and Pahlava ganas; not only he regained his throne but annexed the
Kingdoms of the enemies as well.He performed Ashvamedha Yagna to celebrate his victories and
deputed his sons who were sixty thousand strong along with the horse ( Maharshi Ourva offered
two options to the two wives of Sagara viz. Keshini and Mahati , one with a fruit with sixty
thousand seeds and another with just one seed- one full of warriors and another as a Ruler; the one
who accepted the big number was given a pot full of embriyos and the other had normal delivery).
On way the sacrificial horse was lost; Sagaras sons dug up the sea suspecting that the animal was
hidden under the Sea and thus the epithet of Samudra as Sagara.The sons discovered Maharshi
Kapila and as the sons harassed the Maharshi, they were all burnt off as ashes instantly excepting
four.The elder son Amshuman gave birth to Dilip and the latter was blessed with Bhagiratha who
made an all-out effort to bring Ganga River from Swarga to Bharat and the place where the ashes
were lying so that the souls of his fore-fathers were redeemed; in this exercise Bhagirath went
through such insurmountable obstacles at each step of his Tapasya to gain the confidence of
Ganesha, Vishnu, Shiva and Devi Ganga herself! Since Bhagirath was wholly instrumental in this
most distinguishing deed, Ganga Devi was also known as Bhagirathi.
The lineage of Bhagirath included Shruta, Naabhaga, Ambarisha, Sindhudwipa and Soudasa or
Mitrasaha; the last mentioned King went on hunting in a forest once and killed a tiger which
actually turned to be a Raakshasa who cursed the King that he would avenge his death one day.
After a few years, Soudasa performed one yagna and at the end of the deed, Vasishtha Muni went
out and the Raakshasa appeared as Vasishtha and instructed the King to cook Naramaamsa or
human meat as Naivedya or offering to the Yagna; the King got human meat cooked and
meanwhile the real Vasishtha returned and on realising the naivedya was to be of human meat,
cursed the King to become a Raakshasa! On realising the truth however in his Divya Drushti
(Celestial Vision), Vasishtha reduced the time-span of the curse to twelve years only. But the
Queen requested the Muni that for no fault of his, the King was being punished. The kind
Vasishtha no doubt sprinkled the shaapa-jala or the cursing water on his own feet instead of
throwing it up on the sky apparently to reduce the severity of the curse. Meanwhile, the King
became a Raakshasa and while wandering freely sought to kill a Brahmana while he was in bed
with his wife; the Brahmanas wife entreated the Raakshasa and reminded him that he was the
King Mitrasaha of the famed Ikshvaaku Vamsha; but still the Raaksasa ate the Brahmana and the
Brahmani cursed the Raakshasa that after the latter would regain his original Kings form, he
would die if he tried to sleep with his queen Madayanti. After the period of curse was over, the
King was reminded of the Shaap of Brahmani and abstained from meeting his wife.Since there
was no heir to the throne, Vasishtha provided the garbhadaanas an exigency approved by
Smritis but since there was no birth for seven years, the Garbha was operated by a few women
and the son who was born as Ashmaka or Mulaka was also called Naari Kavacha.
It was in
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this Vamsha was born Khatvanga, who helped Devas in their battle with Asuras and at the end of
the battle, Devaas asked Khatvanga to ask for a boon and the King asked the Devas to convey
about his life span; when he came to know of his life was only a Muhurat away, the King prayed to
Bhagavan Vishnu thus: If only I had not considered Brahmanas as far more important than my
own self and of my family; if only I had ever infringed my Kshatriya Dharma to the full letter and
spirit; if only my total attention was not paid to the entirety of Devas, human beings, PashuPakshi-Vrikshas and if only I had ever faltered in the pursuit of Bhagavan Achyuta and the path of
seeking him and nothing else, then may I get absorbed into him!In this context, Saptarshis
affirmed: There never was a King like Khatvanga on Earth, who did not miss to avail even a
Muhurtha-long time of his last part of life and by using his mental agility prayed to Bhagavan and
achieved glimpses of his vision of the Supreme!
After Khatvanga, the lineage of Kings included Deerghabaahu, Raghu, Aja, Dasharatha and Shri
Rama Chandra the Epic Hero who firmly stood tall in reference to the immortal Ramayana, his
valiant son Kusha and so on. Such was the most glorious chapter of Surya Vamsha and Ikshwaku
Vamsha which dominated the Global Scene in the History of Mankind through the two significant
Satya and Treta Yugas! Besides Shri Rama, there were the memorable Amshas of Bhagavan
Vishnu in the forms of Lakshmana, Bharata, and Shatrughna. During his teen-hood itself, Rama
provided security to the Yagna of Sage Vishwamitra, killed Raakshasi Tataki, swept away by his
high-speed arrow another Raakshasa Maricha beyond the Seas and terminated yet another
Raakshasa named Subahu; he liberated Devi Ahalya from the state of a Stone and declared her as
sinless; destroyed Maha Devas Dhanush or the Big Bow; wedded Devi Sita; smashed the ego of
Parashu Rama; followed the instruction of his father and took to forest life along with Devi Sita
and brother Lakshmana; during the Vana Vaasa, Rama killed Viradha, Khara, Dushana, Kabandha
Raakshasaas; ended Vali; made friends with Sugriva and Hanuman; built a bridge across the
Ocean to save Sita and destroy Daityas headed by Ravana-Kumbhakarna-Indrajit and so on;
declared Sita as pure by making her enter into Agni; and on re-entering Ayodhya assumed the
status of the Soverign to rule as the unquestioned Monarch for eleven thousand years. During his
time, Bharat fought three crore Gandharvas and suppressed them; Shatrughna killed the
Madhuputra the Demon Lavana and established the City of Mathura and thus administered the
most ideal Rama Rajya in human history!
Chandra Deva and Chandra Vamsha
Maharshi Parashara initiated the description of the origin of Chandra and his Vamsha. Lord
Brahma conceived Maharshi Atri who performed Tapasya for thousand Divya (Divya) years and
pushed up his virility upward in his physique during that period; that magnificent deposit got
materialised in the form of drops from his eyes and spread out the outstanding illumination all over
the Ten Directions. Realising this unprecedented development, Brahma Deva enabled it to take the
Swarupa of Chandra Deva who was provided a chariot to travel across the entire Universe.
Chandra was seated in the chariot and made twenty one full circles from Prithvi to the Great
Samudra. In the process, the unique radiance when it touched Bhumi created Anna (Food grains)
and variations like seeds, Aoushadhis (herbal medicines), water and Brahmanas whom he made
the Chief. He also organised a mammoth Rajasuya Yagna, which was attended by the Whos
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Who of the Universe, besides lakhs of Brahmanas to whom dakshinas- Cash money and gifts
were given in abundance; nine illustrious Women of universal repute arrived to serve to Chandra
viz. Sini, Kuhu, Dyuti, Pushti, Prabha, Vasu, Kirti, Dhruti and Lakshmi. At the end of the Yagna,
when Chandra was given Avabhruta Snaan (Sacred bathing at the time of the Principal Sacrifice),
he was worshipped by all the Devas and Rishis and he displayed extraordinary humility and
honesty. But in course of time, he changed his attitude due to conceit, might and prosperity and
committed the greatest sin of enticing his Gurus wife Devi Tara and both of them lived together,
despite Brihaspatis warnings. Devas and Maharshis tried their best to prevent such an ugly
siutation. Brahma himself chided his nasty and highly immoral activities and intervened but
already Tara got pregnant; when confronted by Brahma, Tara confirmed that the child to be born
was of Chandras only. Brihaspati insisted that Taras derlivery must not be in his residence and
when born, Chandra named the child as Budha whom Brahma appointed as a ful-fledged Graha
(Planet) as he was a highly accomplished Vidwan of Vedas and Shastras completely devoid of
Chandras arrogance and selfishness; Budhas placement on the Sky was right opposite that of
Chandra and understandably so!
Budhas 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.
Pururavas another son was Ayu and Ayus 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 to say Sarpa Sarpa to the Muni to reach Sachi Devis home. Agastya Muni
purposively misunderstood Nahushas 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 Yudhishters 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 Bhimas body and when Draupadi ran for Bhimas rescue, Yudhistara gave correct replies
to the difficult questions asked by the Ajagara, then Nahusha got Shapa Vimochana (Relief from
Agastyas curse). As Nahusha got his pythons 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
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sought Brahmas 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 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. 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 Purus 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.
Najaatu kaamah kaamaanaamupa bhogena shaamyati,
Havishaa krishna vatmatmeva bhuya yaivaabhi vadbhutey/
Thus he realised that there could never 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
Kartaveeryarjuna 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 general. Indeed the Curse of Vasishtha became a reality and Parashurama had uprooted
the Kshatriya Kings in as many as twenty seven battles!
55

King Yadus son was Kroshti and the latters son was Shashabindu who was the famed foremost
Chakravarti of Fourteen Maha Ratnas viz.
Chakram Ratho Manih khadgascharma Rarnam cha Panchamam,
Keturnidhischa Saptaiva Praanaheenaani chakshutey/
Bharyaa Purohitaschaiva Senaani Rathakruccha yah,
Pathyaswa kalaabhischeti Praaninah keertitaah/
Chaturdesheti Ratnaani sarveshaam Chakra -vartinaam/
( A Chakravarti is defined as one who possesses Chakra-Ratha-Mani- Charma (Shield)-Dhwaja Nithi or Treasure, besides Stree-Purohitha-Senapati-Rathi or Charioteer-Padaati or Foot SoldiersAshwaarohi and Gajaarohi). Shashabindu had a lakh of wives and ten lakh sons!
It was in this lineage was born Satrajit who was an unparalelled worshipper of Surya Bhagavan
and after considerable devotion of the Sun God, Satrajit was gifted Syamantakamani by Surya
Deva; the Dwarakavasis felt that Surya was descending in Dwaraka and such was the effulgence of
the Syamantakamani as Satrajit returned to Dwaraka. The Shyamantaka yielded eight bhaaraas (
ten kg.) of gold a day. Its magnificence was such that in the entire Region in which it was situated,
there was no fear of Roga-Anavrishti-Sarpa-Agni- Chora-Durbhiksha! Satyajit was overwhelmed
and desired to share the joy with Krishna whom he visited at His abode. Jokingly, Krishna asked
Satrajit to spare the jewel for some time and the same was promptly declined.
Satrajits brother, Prasena, wore the rare jewel and visited hunting to a forest. A lion killed him
and Jambavanta the illustrious Bear of Ramayana killed the lion in turn and took it to his cave to
let his baby play with it. As Prasena did not return from the forest for a few days, Satrajit asked
Krishna whether he knew any thing about Prasena as he did not return back.There were stray
doubts expressed in the neighbourhood about Krishnas credibility in the context. Krishna desired
to vindicate His position and proceeded to the forest visited by Prasena and found his dead body
and also that of a lion. He traced the foot steps of an animal to a cave and heard a lullaby saying:
Simha prasenamavadhit simho Jambavataa hatah,
Sukumaaraka Maa rodeesteva hyosha Syamantakah/
(A lion had killed Prasena and jambavaan killed the lion, Sukumara! this Syamantaka Mani is
yours only!) As Krishna found a baby playing with the jewel, he entered the cave.A huge bear
entered and a fierce battle ensued for twenty one days. As Krishna defeated the Bear, he felt that
an ordinary human being could not be defeated against him and said: Bhagavan! You are
invincible by Devatas, Asuras, Gandharvas, Yakshas and Rakshasaas and what are ordinary
animals like us; indeed you are of the Amsha of Shri Rama who was the incarnation of
Vishnu!Thus eventually Jambavan recognised Krishna and made intensive prayers with humility
and devotion he returned to Krishna the precious jewel as also offered his beautiful daughter
56

Jambavati in wedding. On return from the forest, Krishna returned the jewel to Satrajit, who felt
humiliated by suspecting Krishna and as an atonement returned the Jewel and requested Him to
accept Satyabhama too as His spouse. But, three suitors of Satyabhama, viz. Akrura, Kritavarma
and Shatadhanvi who were for long desirous of wedding her were highly disappointed as Satrajit
gave hopes; they conspired to kill Satrajit and also secure the Shamantakamani. Shatadhanvi killed
Satrajit and stole the Mani. That was the time when Krishna was away when Duryodhana and the
other Kauravas were hatching to kill Pandavas by burning them in a lac house and made plans to
save them. Satyabhama at once left for Varanavata to convey the news of Satrajits murder;
Krishna assured his newly married spouse that for sure he would avenge Satrajits death. Krishna
took Balarama into confidence and along with the brother, Krishna chased Shatadhanvi. The latter
approached Kritavarma and Akrura but both of them refused to help him for fear of Krishna and
Balarama. Shatadhanvi then requested Akrura to at least hide the Syamantaka Mani and the latter
agreed on the condition that Akrura should never claim the jewel back; having given away the
Mani to Akrura, Shatadhanvi ran away and Krishna and Balarama chased despite Balaramas
warning that Statadhanvi might not have stolen the Mani, after all! Krishna then stopped the
chariot for a while and having asked Balarama to wait, ran by foot through lanes and byelanes and
finally cought hold of Shatadhanvi and killed him. But the body search of Shatadhanvi could not
reveal the Mani. On return to Balarama, Krishna told that he killed Shatadhanvi unnecessarily.
Balarama became furious at Krishna for suspecting Sthatadhanvi and in anger left Krishna and
instead of going to Dwaraka left for Videha nagara of Janaka and stayed there; during his stay
there Balarama taught Duryodhana the Gada-Yuddha or the Battle of Mace and relented to return
to Mathura after three years. Meanwhile, Krishna was on the pursuit of Shyamanta Jewel:
Krishna, Balaram and Ugrasena the Yadava elders consulted each other and wondered why the
problems of diseases, serpents, and rainlessness were happening in the absence of the Syamantaka
mani in Dwaraka, while where-ever Akruras father the Bhoja King named Swyapalka was there,
the Place was diseaseless, full of timely rains and of good crops! Yadava chiefs therefore invited
Akrura and as soon as he arrived, there were rains, good crops and happiness. This gave the
suspicion that Akrura was hiding the Mani and Krishna and other Yadavas confronted Akrura and
the latter finally blurted out that the Mani was in his personal possession and Shatadhanva gave it
to him before his death and who ever could claim it might as well take it! Yadava Chiefs argued
that the jewel was basically the property of Satyabhama, but she said that she was the wife of
Krishna but Krishna said that he was the husband of sixteen thousand and eight wives after all and
thus finally it was decided that the Syamantaka Mani might be awarded to Akrura; Shri Krishna
was thus rid of the suspicion of stealing the Mani finally! Maharshi Parashara stated:
Ityetat Bhagavato midhyaabhishasti lakshanam yah smarati na tasya kadaachidalam paapi
midhyaabhishastirbhavati avyaakhilendriyraschaakhila paapamoksha mavaapnoti/
(The unwanted suspicion which Krishna suffered led to a black mark on his character or even
smaller or bigger such blames would never ever happen to any person reading about the above
incident! Such persons would also be freed from charges and got rid of sins!)
In the illustrious Kuru Vamsha, King Pradip had three sons viz. Devapi, Shantanu and Baahmika
and since Devapi went away to forests, Shantanu became the King who was acclaimed as the one
57

who when an old person touched would became youthful; he was thus called Shantanu who
bestowed Shanti Laabha or the Gain of Peace !
Yam yam karaabhyaam sprushyati jeernam youvanametishaha,
Shantim chaapnoti yenagruyaam karmanaa tena Shaantanuhu/
King Shantanu bemame a key figure in the long ancestry of Kuru Vamsha and bore the brunt of
the dynasty. Even as he took over the Kingship, there was severe famine for several years but as
the Brahmanas first asked Shantanu to step down and offered the Kingship to his elder brother as
per Scriptures and as he refused then only the Kingship was re-conferred on him.
King Shantanu 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 fathers deep desire to wed Satyavati alias Matsyagandhi renamed
by Maharshi Parashara as Yojanagandhi; there the Maharshi took fancy for her while crossing a
River as she-a fisherwoman- yielded to the Maharshis 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 throne of Kaurava dynasty and
thus the fierce vow taken by Satyavrata which got him the renown of Bhishma. Subsequently,
Shantanus son was named Vichitraveerya died an untimely death and as there was a threat of nonincumbency to the dynasty throne, Bhishma was invited to copulate his cousins wives as per the
exceptionally approved Niyoga Practice in vogue then; as a result, Vichitraveeryas 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 Pandus wife Kunti gave birth to Yudhishtara from the Amsha of Yama
Dharma, Bhima from the Amsha of Vasudeva 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 Saadhunam Vinaashaaya cha dushkrutaam,
Dharma Samsthaapanaarthaaya Sambhavaami Yugey Yugey!
58

Shri Krishna Charitra: His birth, Miracles, account of his progeny and Niryana
As the most dreaded Daitya Kalanemi ruled over the entire Martyaloka and harassed the entire
Public day and night, Bhagavan Vishnu terminated him but he came back in his next birth as
Kamsha the son of Ugrasena; it was at that juncture there were a huge stock of Rakshasaas like
Arishta, Dheniuka, Keshi, Pralamba, Naraka, Sunda, and Banasura the son of Bali Chakravarti and
most of the Evil was spread over as Rulers of several Kingdoms. Devi Bhumi was unable to the
bear the brunt of such Evil Forces and made a reverential appeal to all the Devas and through them
to Brahma Deva and the latter made a powerful appeal to Bhagvan Vishnu to save the Earth which
was being crushed by extraordinary pressure on account of the Evil as follows:
Dwi Vidye twamaamnaaya Paraa chai Paraa tathaa,
tha yeva Bhavato rupey Murthaamritaatmakey Prabho/
Dwi Brahmaani twanoyoti Sthulaatman sarva Sravavit,
Shabdabrahma param chaiva Brahma Brahmamasya yat/
Rigvedastwam Yajurvedassaama vedastwadharvanah,
Sikshaa Kalpo Niruktam cha Chaando Jyotisha mevacha/
Itihaasa Puraaneycha tathaa Vyakaranam Prabho,
Meemaasam Nyayashaastram Cha Dharmashaastraanyadhokshaja/
Aatmaatma deha gunavadvichaaraachari yaduuchah,
Tadyapa dyapatey naanyadadhyaatma Swarupavat/
Twamavyakta nirdeshshyamachintya naamavarnavat,
Apaani paadarupamcha shuddham nityam paratparam/
Shrunoshya karnaha parisashyasi twama chakshureko bahu rupa rupah,
Apaadahasto javano graheetaa twam vetsi sarvam na cha Sarva Vedyah/
Anoraneeyaam samasataswa rupam twaam pashyato-jnaana nivrutti rugnayaa,
Dheerasya dheerasya bibharti naanyadwarenya rupaatparatah Paraatman/
Twam Vishwa naabhir bhuvanasya goptaa Sarvaani Bhutaani tawaantaraani,
Yadbhuta bhavyam yadanoraneeyah Pumaamstwamekah prakruteyh parastaat/
Ekaschardhvaa Bhagavaan hutaasho varchovibhutim Jagato dadaasi,
Twam Vishwataschakshurananta murtey tredhaapadam twam nidadhaasi dhaatah/
59

Yadhaagnireko bahudhaa samidhyatey Vikaara bhedairavikaara rupah,

Tathaa bhavaan sarvagatairavi- kaara rupah,
Tathaa bhavaan sarva gataika rupee Rupaanya seshaanyanrupushyatisha/
Ekam twamagryam paramam padam yatpashyanti twaam Surayo jnaanadrushyam,
Twattho naanyad kinchidasti swarupam yadwaa bhutam yaccha bhavyam Paraatman/
Vyaktaa- vyakta swarupastwam samashthi vyashthi rupavaan,
Sarvajnaassarvavitsarva shakti jnaana balardhimaan/
Anyunaschaapya vriddhischa swaadheeno naadimaanvashi,
Klamatan-draabhayakrodha kaamaadibhira samyutah/
Niravadyaha Parah Praapterniraadhi shtoksharah kramah,
Sarveswarah paraadhaaro dhaamnaam dhaamaatmakokshayah/
Sakalaavaranaateeta niraalambana bhavana/
Maha Vibhuti samsthaana namastey Purushottama/
Naakaaranaatkaaranaadhwa Kaarana kaaranaatra cha,
Shareera grahanam vaapi Dharmatraanaaya kevalam/
(Prabho! You are beyond the reach of Vedas voice; you are Paraand Aparaaas both these
Vidyaas are yours ; you are Murta or the Form and Amurta or Formless; you are the Tiniest and at
the same time the most Enormous; the Sarva, the Sarvajna; you are both Shabda Brahma and Para
Brahma; you are Rig Veda, Yajur Veda, Saama Veda and Atharva Veda; You are the Vedangas
like Siksha, Kalpa, Nirukti, Chhanda, Jyotisha Shaastra, the Itihasa, Purana, Vyakarana,
Meemaamsa, Nyaaya and Dharma Shaastra; you are the Jeevaatma, Paramatma, Sthula-Sukshma
Deha-Avyakta-Tatwamasi Vaakya; you are Anirvaachya, Naama varna rahita, Rupa rahita,
Shuddha, Sanaatana, Paraapara; you are capable of hearing without ears, seeing without eyes; the
Single but many; the speediest without feet and hands and unmindfully omni-scient; you are the
gravitative power and saviour of the total Universe and the Universe itself is absorbed in you; the
Unique Entity with minute knowledge of the happenings on your mental radar; you are the four
faced Agni illuminating and facilitating Samsaara; you are the Trivikramaa keeping stakes / feet in
the Three Worlds; Sarvajna, Sarva Saakshi, Sarva Shaktimaan, Sampurna Jnaana-Bala-Ishvraya;
Ever-Cheerful and Joyous; Vridhhi rahita, Swaadheena, Anaadi, Jitendriya, deviod of fear,
anger,desire, tiresomeness; you are Anindya or unrebukable, Niradhara, Avarana Shunya or
limitless; and you are the root of Kaarana or the Cause and the Formless excepting for Dharma
Raksha!). In response to the Stuti by Brahma, Bhagavan assured that two of his Keshas-one
Shewta or white one and another a Shyama or dark complexion would be pulled out to soon
60

descend as his Amshasor incarnations on Earth and lighten its weight by uprooting all the Evil
Forces and advisedv the Devas also assume appropriate Rupas as human beings inn the task of
destroying the Rakshasas and humans in the form of Rakshasas.Bhagavan further instructed Yoga
maya to perform a series of deeds including the birth of six sons to Devaki [they were Kalanemis
sons devoted to Vishnu and the father cursed the sons that they would be be killed by them in his
hands in the next birth as per Harivamsha] As King Kamsa was obsessed with the warning of
Sage Narada that the eighth child of Devaki would kill him, he imprisoned Devaki and his brotherin-law who agreed to deliver all his progeny as soon as they would be born, Kamsa spared killing
them and merely imprisoned them. Now, the game plan that Vishnu explained to Yogamaya was
as follows: She would transfer Devakis seventh son who would be of Seshas Amsha as an
embriyo into the Garbha of Vasudevas second wife Rohini so that the Public would believe that
out of fear Devakis seventh child was a miscarriage but that Sesha-amsha would be known as
Samkarshana as he would be implanted or attracted to Rohinis garbha; the Ashtami Putra would
be Bhagavan himself born to Devaki but Yogamaya would be conceived to Yashoda; there would
be a transfer of Bhagavan Krishna by Vasudeva to Yashoda and the girl child Yogamaya would be
brought back to Mathura in the prison of Devaki; as in the past, the Yoga maya , the so called
Eighth child thus transferred would fly away and warn Kamsa that the real Bhagavan was already
born and soon kill Kamsa.Bhagavan blessed Yogamaya to undertake the deeds assigned and Indra
would take her as his own sister; she would kill a number of Rakshasaas like Shumbha and
Nishumbha; she would be known as Bhuti, Sannati, Kshaanti, Kaanti, Akasha, Prithwi, Dhruti,
Lajja, Pushti, Usha and various other Shaktis in the Universe.
As per the plan indicated by Bhagavan Vishnu, he was born to Devaki Devi and along with
Vasudeva gave his appearance in his full glorious form with four hands armed with ShankhaChakra-Saranga and Gada for a while before taking the form of a boy; the violent winds sweeping
Mathura herebefore bacame cool and calm by the midnight hour; Gandharvas sang tuneful hymns;
Devatas showered celestial flowers from the heavens; clouds made lightenings and mild thunders
from the sky; Vasudeva transferred the child to Gokula into the house of Yashoda and Nanda
wading across the River Yamuna making way during the rain while Sesha Naga provided cover;
and Vasudeva brought the female child Yogamaya from the bed of Yashoda who was unconscious
back to the prison in Mathura. Meanwhile , the Security personnel of the prison of DevakiVasudeva were lulled to deep sleep till the Operation of Child Transfers, ie Bhagavan Krishna to
Yashodas bed and of Yogamaya to that of Devakis. Kamsa reached the prison and despite the
wailing protests of his sister sought to toss the child against a stone as he did to seven other babies
in the past, but the child flew from his hands and appeared on the sky as a Mayashakti with eight
hands and shouted at Kamsa:
Kim mayaa kshiptayaa Kamsa jaato yastwaam vadhishyati?
Sarvaswa bhuto Devaanaamaaseen mrutyuh puraa sa tey,
Tadetat samrpadhaaryaashu hitamaatmanah/
(Hey Kamsa! What is the use of your wasted breath in trying to toss me; your death would take
place with certainty soon as the incarnation of Vishnu has already been born and would kill you
61

again as you were the Kalanemi Daitya in your previous birth; so better plan soon to save your
skin!) Having said, Devi Maha Maya disappeared. Kamsa then thought that there was no point in
keeping Devaki and Vasudeva in prison and called for an urgent conference of his Daitya Allies
like Keshini, Dhenuka, Putana, Arishta and others to chalk out an action plan to the Boy was was
born and addressed them as follows: Devas headed by Indra are seeking to kill me and us headed
by Jarasandha; we had already witnessed the trials of Devatas in several of battles in the past,
when they could never show their chests but only their backs! Had Indra forgotten the recent
incident of his trial to stop rains in our Kingdoms and we forced the clouds to burst out and we had
plentiful of rains and crops!
Amareshu mamaavajnaa jaayatey Daityapungavaah!
Haasyam mey jaayatey Veeraasteshu yatna pareshvapi/
Tathaapi khalu dushtaanaam teshaamapyadhikam mayaa,
Apakaaraaya Daityendra hyataneeyam Duraatmanaam/
(I feel sorry for the desperation with which the Devas are once again trying to challengey us; it is
highly amusing that they desire to kill me! In any case we have to be alert any way and double up
our efforts!)
In right earnest, the efforts of the Daityas to demolish Krishna even as a toddler were planned and
executed; Kamsa first despatched Mayavi Putana in disguise as a pretty woman to breast-feed
poisonous milk to Krishna but quite playfully Krishna bit her nipple as she was instantly killed; the
entire Gokula was aghast as to how the Toddler had a miraculous escape and Nanda prayed to
Bhagavan to save the child from all kinds of mishaps saying:
Twaam paatu dikshu Vaikuntho Vidiksho M adhsudanah,
Hrishikembarey Bhumow rakshatu twaam Maheedharah/
(May Bhagavan protect the child from all the directions of North-South-East and West; may
Madhusudana save the child from the Vidashaas of North East-South East-SouthWest and North
West; may Hrishikesha guard the child from the Sky and may Adi Sesha Deva shield the boy from
Earth!)
There have been a series of miracles that followed the Putana incident from time to time as the two
brothers were growing in Yashoda-Nandas house. One day Madhusudana was kept under a
Shakata (Cart) in the backyard of their house and the child apparently cried for milk and threw up
his legs while lying down and the cart was pushed up and got broken into pieces; the children
around witnessed that the child did threw up the cart with his feet!The parents wondered as to how
a child could do it! They performed a Puja with flowers-fruits-curd and Akshatas or rice grains to
ward off any Evil eye! After a few days Gargaachaarya performed Namakarana ; the younger one
as Krishna and the elder as Balarama. In course of time, the boys were able to crawl and disappear
amid the flock of cattle and apply cow dung on their bodies; both Yashoda and Rohini were fed up
62

and tied to a heavy stone used for pounding grains which was kept in between two huge
Yamalarguna Trees in the backyard and got busy with their houshold chores. Suddenly, there
were heavy sounds as the two huge trees fell down and the neighbours witnessed that two
Celesitial Beings emerged from the trees and flew away! Krishna was called Damodara as there
was a scar around his waist due to the black mark of the rope with which Yashoda tied Krishna to
the heavy stone.
As queer incidents like the killing of Putana, lifting of cart, sudden sand storm and uprooting of
huge trees were happening, Nanda desired to shift to Brindavana from Gokula and made the
entire population agree to the arrangement. All the Vraja vaasisshifted to the new place and in
course of time, the boys came of teen age, adopted distinct dress code, sported a golden headgear
with peacock feathers and flute and excelled themselves as unique flutists especially as cowherds
in the large company of Gopas and Gopikas exchaging practical pranks and mischief. One day,
Krishna went with his friends without Balarama and while wandering came across a frightful
water body known as the place in which Kaliya Serpent and its family stayed; the companions of
Krishna suggested that the particular pond should be avioded as the water in it was highly
poisonous as thirsty human beings, cattle and even birds would die instantly. But Krishna never
heeded the warnings and from a tree top on the banks of the pond dived into it even with full
awareness that the tree was burnt due to the poisonous flames that emitted from the pond. Gopala
Ganas raised a hue and cry and informed one and all in Brindavan and the entire public got
collected around the lake. Nanda Kumar wasa lost in dismay while Yashoda and quite a few
Gopikas were readying to leap into the water, but Balarama cooled down the agitated relatives and
the public stating that Krishna was not an ordinary human being and that he was Bhagavan Vishnu
himself; he conveyed to Krishna as follows:
Kimidam Devadevesha bhaavoyam maanushastwayaa,
Vyajyatetyananta -maatmaanam kimanantam na vetsi yat/
Twameva jagato naabhiraraanaamiva samshrayah,
Kartaapahartaa paataa cha Trailokyam twam trayeemayah/
Jagatyartham Jagannaatha bhaaraavataraneycchayaa/--Darshato Maanushyo bhaavo darshitam baalachaapalam,
Tadayam damyataam Krishna dushtaatmaa dasghanaayudhah/
(Hey Devadeveshwara! Are you not aware that you are Ananta; and if so why are you displaying
the Manava Bhaava or the characteristics of human beings! You are yourself the ultimate refuge
of the Universe as its Creator-Presever-Terminator just as the axis of a wheel and its spokes!
Indeed you are the embodiment of Three Lokaas and Three Vedas; Jagannaatha! You have
assumed human form to demolish the Evil Forces and lighten the burden on Earth. Krishna! It is
time that you discard this childishness and human features and quickly control the poisonous teeth
of the cruel serpent once for all!) There inside the poisonous pond the whole family of Kaliya
63

surrounded Krishna and the enormous serpent sought to encircle his body; but Krishna smiled
even as what Balarama said and fisted and pounded the most obnoxious creature in such a way that
he held his tail with one hand and jumped up on its hoods and compressed them with mighty force;
as Krishna brought the serpent in total control the latter obeyed Jagannatha and the unusual
spectacle of floating and dancing Krishna atop the creatures hoods delighted the entire Vraja
Praja! The poisonous water of the pond was full of Kaliyas red blood and his wives and children
begged of Krishna not to kill it. The humiliated Kalia realised the magnificence of Krishna and
extolled him stating:
Yasmaad Brahmas cha Rudrascha Chandrendramarudashwinah,
Vasuvascha sahaadityaistasya stoshyaami kinvaham?
( Even Brahma, Rudra, Chandra, Indra, Marudganaas, Ashvini Kumaaraas, Vasuganas and Adityas
could not commend you adequately, how could I pay tributes to your excellence!) Then Krishna
instructed Kaliya and his large family to leave the pond at once and assured that his formidable
enemy Garudmaan would recognise his footprints and let them pass to reach the Sea in which they
could reside fearlesly for long time.
After the Kaliya incident, there were the exterminations of Dhenukasura who entered the group of
cows which Krishna took out along with Balarama and other Gopas as also of Pralambasura who
quietly joined the Gopas and participated in a game of carrying on his back the elder brother
Balarama and flying him away but the latter suppressed the Asura by his ever increasing body
weight and finally the Asura collapsed to death. There were quite a few other killings by Krishna
of many Asuras in an exercise of lightening the evil forces on Earth; Vrishabasura was
externinated, Daitya Keshi was despatched to hell and scores of other Daityas were slaughterd.
Then there was the anger of Indra who was not traditionally worshipped by Vraja vaasis on the
arrival of Sharat Ritu but as per the advice of Krishna they did not; Indras fury resulted in
torrential rains and washed out Vraja Bhumi but Krishna lifted Govardhana Mountain by his
little finger to protect the Gokula Praja and provided shield to them all and there by destroying the
ego of Indra. But Indras fury was only to popularise Krishnas magnificence by creating an
opportunity that Krishna indeed was Supreme. During the times that followed, the Gopikas of
Vraja displayed intense attachment and infatuation for Krishna that culminated in Raasa-leelas or
ecstatic dances in groups in which there were as many Krishnas as Gopikas on one to one count
besides a Unique Krishna belonging to one and all!
Devarshi Narada then felt that the time was reap enough to provoke and destroy the major villian
Kamsa and made a friendly call to the King. He conveyed to Kamsa the various deeds of Krishna
and Balarama who now entered the teens and that it might be a good idea to invite them to
Mathura to meet their parents and celebrate their trip to Mathura. The evil-minded Kamsa felt that
as the Vrja Brothers might become more powerful and difficult to destroy by the day, he planned
for a friendly trip to Mathura and asked Akrura the Yadava Elder to personally visit GokulaBrindavan and escort Krishna and Balarama, ostensibly to attend a Dhanush Yajna on the next
Chaturdashi and also enjoy the celebrations like Malla Yuddhhas (wrestling matches) by the
notorious Chanura and Mushtikaas. Kamsa day-dreamt that after killing Balarama Krishnas
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followed by those of Nanda and Vasudeva and his foolish and timid father Ugrasena now in
prison, he would annexe Gokula-Brindavan easily and enjoy the property of cows and grains!
Akrura left for Brindavana and invited Krishna-Balarama to Mathura to attend the Yagna and
Celebrations; their parents were grieved; Vrajavaasis were saddened; Gopaas were upset; Gopikas
were alarmed at the absence. As he approached Gokula, Akrura took bath in River Yamuna and
happened to meet Krishna and Balarama in person as they too were whiling on the river banks
along with their pals; he was in trance in visioning Krishna and broke out in a spontaneous Stuti:
Sanmaarta rupeno -chintya Mahimney Parataney,
Vyaapiney naiakarupaika swarupaaya namo namah/---Om namo Vaasudevaaya Namassankarshanaahya cha,
Pradyumnaaya Namastubhya maniruddhaaya tey Namah!
(My hearty salutations to you the Sanmaatra Swarupa, Achintya Mahima, Paramatma,
Sarwavyaapi, Aneka Rupaa due to Karanaas / Causes but basically of a Singular / Unique Form--Namo Vaasudeva, Namo Sankarshana , Pradyumna and Aniruddha!).
As Bhagavan Krishna and Balarama entered Mathura, they asked Akrura to leave them alone as
they preferred to walk up by the Raja Maarga to enjoy their interaction with the Public; the
passers by were seeing and conversing among themselves in small groups in low tones. Their first
encounter was with a Rajaka or Washerman who happened to be from the Royal Palace of King
Kamsa; as the brothers were attracted to the colourful dresses, they asked the Rajaka to give them
a few nice dresses but the haughty washerman talked rudely and arrogantly which provoked
Krishna to beat him and pulled him down on the ground and helped themselves a few dresses of
their choice. A little ahead, another person kept on staring at the boys and asked them nicely as to
where were they coming from; he said that he was a Maali or a flower seller and invited them to
his home nearby and offered them nice flower garlands; Krishna was pleased at his pleasant
conduct and gave him the boon that all along his life, the Maali would be happy, prosperous and
well-contented! The next encounter was with a Kubja or a short and deformed girl and Krishna
asked her as to where was she going and what was she carrying; as she said she was carrying
Gandha or sandal wood paste, Krishna wished to provide the fragrant paste to him and in turn, he
lifted up by her chin and straightened her up by pressing her feet and she was made straight and
shapely at once! She invited the boys to visit her home nearby where she offered them nice scents
and aromatic pastes; such were the memorable encounters that Krishna and Balarama had while
proceding to the Yaga Shaala at the end of the Raja Marga. Inside the Yaga shaala there was a
massive Deva Dhanush and Krishna broke it playfully as the thundering sound was heard all over;
as he heard this huge sound, Kamsa realised that the boys had arrived and that they would have
broken the Dhanush! He called Chanura and Mushtika and said that the next evening Krishna and
Balarama would invite at the Yaaga Shaala to a friendly wrestling and that they should somehow
kill them by giving an impression to the Public that the killing was accidental. Next evening the
boys arrived at the Yaga Shaala to participate the Royal Celebrations and the Trainer of a huge
rouge elephant called Kuvalkayapeeda readied the animal to lift up the boys at the Entrance Gate
65

and trample them; Krishna-Balaramas on arrival understood the intention of the elephant and as it
lifted them up they landed on its back and pounded it with their fists, twisted its tail and trunk and
felled the animal down with a thud and it breathed its last. The entire audience especially the
Yadavas cheered up the boys with resounding applause and the men and women in the Sports
Arena loudly chattered about the ecscapades of the Boys ever since their arrival at Mathura
including their encounters with the Rajaka, Maali, Kubja, Dhanush and the Rougue Elephant; they
kept on discussing about his miracle acts of killing various Asuras, lifting Govardhana Mountain
and the juicy tales of Raasa Leelaas! Meanwhile Kamsa announced that the duo of Krishna an
Balarama would participate in friendly wrestling matches with the fearful wrestlers like Chanura
and Mushtika. There were mixed feelings in the audience that such Malla Yuddhas between the
untrained teens and expert wrestlers were not just good jokes but of evil intentions and a few
others felt that such deeds were indeed meant for fun. The wrestling bouts looked funny and
comical in the beginning but as Chanura and Mushtika looked serious, the atmosphere became
tense and as the tiny boys were lifted by the mountain-like professionals, the instrumental music
in the theatre stopped and every one in the audience were holding their breath . Balarama shouted
to Govinda : Victory be with you Krishna! Kill Chanura at once! Krishna sat on the Danavas
shoulders and gave a mighty blow on his head which was smashed and the tall and powerful
Chanura lost his balance and crashed on the ground with a thud and died instantly! It was then the
turn of Balarama to hit on Mushtikas head , stomach and knees and the latter too was shattered.
Krishna then took full control of another Malla Raja called Toshkala and both the brothers
surrounded him and simultaneously punched and whacked him and that colossal wrestler too went
the same way to death; the pack of other werestlers in the arena ran for their lives and there were
such shouts and hoots from the audience cheering and acclaiming Krishna and Balarama with
victory. As there was ruckus and uproar in the Hall, Yadavas went wild with ecstacy and other
citizens of Mathura too were confident that the last hour of the tyrant King Kamsa had arrived.
Kamsa shouted at the soldiers that let the Gwaala baalakaas be chased and hounded; a smiling
Vaasudeva leapt up on the Platform where Kamsa sat with his Security Chiefs, dragged him down
to the Wrestling Arena and overpowered him; thus the most heinous villian of the Era was
exterminated once for all.
Then Krishna and Balarama prostrated before Vasudeva and Devaki who were also in the audience
and the latter embraced the dear sons with affection on one hand and unlimited devotion on the
other. Vasudeva addressed Krishna as follows:
Praseeda seedataam datto Devaanaam yo varah Prabho,
Tathaavayoh prasaadena krutodhharassa Keshava/
Araadhito yadbhagavaan -avateerno gruhey mama,
Durvrutta nidhanaaryaaya tenanah paavanti kulam/--Mayaavimohitadrushaa tanayo mameti Kamsadbhayam krutamapaasta bhayaatimteevram,
Neetesi Gokulamaraati bhayaakunena Vriddhim gatosmi mama naasti mamatvameesha/
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Karmaani Rudramarudaswi shata krutaanaam Sadhyaani yasya na bhavanti nireekshitaani,

Twam Vishnureesha jagataamupakaara hetoh Praaptosi nah paragato vigato hi mohah/
(Prabho! Be kind to us; the benediction bestowed by you to Devataas that you would be born to us
was amply fulfilled. You had recognised my worship and were born in our household to destroy
evil forces on Earth and indeed my Vamsha had since been purified!---We have been in this Maya
or Illusion that you are our son and was thus rattled from the fear of Kamsa and took you to
Gokula; since you had grown up there and thus we now do not have that extreme obsession for
you; so far we have witnessed such impossible deeds by you which were not conceivable of Rudra,
Marudganas, Ashvini Kumars or Indra; Now my Moha / passion for you as a son is not there as
now I realise you are Bhagavan Himself to protect the World from the Evil).
After prostrating before the parents and receiving their blessings, Krishna and Balarama greeted
Yadava elders; consoled Kamsas wives; released Kamsas father Ugrasena from shackles and
appointed him as the King; made Sudharma as the Raja Guru; requested Sandipa Muni to perform
the Upanayana Samskara of themselves; and entered into the house of Guru Sandipa Muni for
tutelage for Veda Parayana, Astramantras and Astra prayoga, besides the nuances of Dhanurvidya
-all in just forty six days!
Sandipanir asambhaavyam tayoh karmaatimaanusham,
Vichintya tou tadaameyney praaptou Chandra Divaakarou!
(Sandipa Muni realised that such impossible and para-human abilities were displayed by KrishnaBalaramaas as though Surya and Chandra were their pupils in his house!). After their studies,
Krishna and Balarama offered Guru Dakshina and the Muni wailed for their son dead in the
Ocean at Prabhasa as he was devoured by a Demon Panchajanya ( who had the shape of a conch
shell). The boys then entered the Ocean, killed the Demon and by blowing a conch shell made of
the skeleton of the Demon entered Samyamani the Abode of Yamadhararaja and brought the
dead boy alive and gave the Guru Dakshina to the Muni and his wife!
There after they visited Uddhava, their childhood friend and nephew, requested him to visit the
Vraja places and meet their parents and well wishers as also the Gopikas and narrate to them an
account of their activities at Mathura.Uddhava on reaching the Places met them all, and narrated
the happenings. He returned back, after an emotional and tearful send-off with return messages
from all of them, especially Gopikas.
The two Queens of the deceased Kamsa, Asti and Prapthi, approached their father Jarasandha, the
highly powerful Monarch of Magadha and asked for retribution for the misdeeds of Balarama
and Krishna. With a huge army under him, Jaraasandha attacked Mathura with some twenty
three Akshouhinis of infantry, cavalry and elephantry and challenged Krishna and Balarama. But
as Krishna was fighting the massive opponents even with a minor number of Army, he asked for
his (Vishnus) Shaaranga Dhanush with limitless arrows and his Gada /Mace called Kaumudi
while Blalarama recalled his Hala / plough and Musala; Jarasandha and his huge army was
shattered into pieces, bur Jarasandha was spared so that he could return back by regrouping his
67

men and material. Indeed he returned back again and again, getting routed for seventeen
times.When Jarasandha was expected to attack for the eighteenth time, - his allies viz.Yavanas, the
Mleccha foreign forces- headed by Kalayavana attacked Mathura with thirty million barbarian
soldiers of desperation and cruelty. Krishna and Balarama felt that while they would fight with
Yavanas, Jarasandhas army might simultaneously harm Yadus. Thus they planned to build a new
place, named Dwaraka (with twelve Gates) and asked Visvakarma, the Architect of Devatas who
created a beautiful and well structured fortress City touching the Western Sea. By means of His
mystic Yoga Maya ( Power of Illusion), the Citizens of Mathura got transferred, lock-stock and
barrel-overnight to Dwaraka and found themselves in luxurious palaces.
Even as Balarama was defending Mathura, Krishna attracted the attention of Kalayavana, passing
singly by foot, by the Main Gate of Mathura. Kalayavana followed Krishna closely but always
unreachable with some distance apart and led the Mlechha into a mountain cave.Thinking that
Krishna Himself assumed a new Rupa( Body) as an old and haggardly person in the cave as
Krishna was known for such powers, Kalayavana kicked the old man fast asleep. Indeed He was
not Krishna but Muchukunda, the son of Mandhata of Ikshvaku dynasty. He was the defender of
Demi-Gods from Daityas for long but since Lord Kartikeya became the Commander of DemiGods, the latter relieved Muchukunda of his duties and Kartikeya advised him of retirement and
since then he was sleeping in the cave, unaware of hundreds of years passed by! By his very looks
of fire, Muchukunda converted Kalayavana into ashes as per Indras benediction that if anybody
disturbed his slumber would be burnt to ashes! Muchukunda demanded Krishna to identify
himself and the latter disclosed that he was the son of Vasudeva of Yadu Kula of Chandra
Vamsha; Muchukunda then recalled Gargya Munis statement that Krishna the son of Vasudeva
and the Avatara of Vishnu would liberate him! He greeted Krishna and narrated Gargya Munis
statement and acclaimed him as follows: Bhagavan! Just as in the Devasura Maha
Sangraamwhen I helped Devatas to demolish Daiytas, the Daityas were unable to tolerate my
radiance; but now I am similarly unable to withstand your extreme illumination of your Physique
now! You are indeed the last and total shield against humanity:
Samsaarapatitastaiko jantoswam sharanam param,
Praseeda twam Prapananartihara naashaya mey ashubham/
Twam Panonidhayasshaaila saritastwam vanaani cha,
Modini gaganam Vaayuraapogniswtam ytathaa pumaan,
Pumsam parataram yaccha Vyaapyajanma vikaara vat/
Shabdaadi heenamajaramayevam Kshayabvarjitam,
Avruddhi naasham tubyha twamaadyanta vivarjitam/
Twattomaraassa Pitaro Yaksha Gandhava Kinnarah,
Siddhhaschaapsaraswattho Manushyaah Pashavah Khagaah/
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Sarisrupaa Mrigaatsarvey tatthassarvey Mahiruhaah,

Yaccha Bhutam Bhavishyam cha kinchidatra charaacharam/
Murtaamurtam tathaa chaapi Sthulam Sukshmataram tathaa,
Tatsarvam twam Jagatkartaa naasti kinchitthavyaa vinaa/
Mayaasamsaara chakresminbhranmataa Bhagavan sadaa,
Taapatrayaabhi bhutena na praataa nivruthih kinchit/
Duhkhaanyeva sukhaaneeti Mriga trishnaa Jalaashayaa,
Mayaa Naatha grihitaani taani taapaaya meybhavan/
Rajyamurvee balam kosho Mitra pakshastathaatmajaah,
Bhaaryaa Bhrutyajano ye cha shabdaadyaa vishayaah Prabho/
Sukha buddhyaa mayaa sarvam griheetamidamavyayam,
Parinaamey tadevesha taapaatmakamabhunmama/
Devaloka gatimpraapto Naatha Devaganopih,
Mattassahaayya kaamobhucchaashwati kutra nirvutih/
Twan maayaa moodha manaso Janma mritujaraatmikaan,
Praapuvanti Naraa duhkha swarupavidastwa/
Ahamtyanti vishayi mohitastwa Maayayaa,
Mamatwa garva garnaantabhramaami Parameshwara/
Soham twaam sharanamapaaramaprameyam sampraaptim Paramam paam yato na kinchit,
Samsaara bhrama paritaapataptrachetaa Nirvaaney parinatadhaamni saabhilaashah/
( You are the unique safeguard of all the fallen beings and the eliminator of their distress,
Paramatma! Kindly destroy my entire inauspisciousness. Indeed you are the Oceans, mountains,
rivers, forests, Prithvi, Akaasha, Vaayu, Jala, Agni and the Manas or the Thinking capacity. You
are the Buddhi, Praana, Praanaadhipati; indeed you are beyond the capacity of all beings; far
beyond the life and death, even the Tatwaas and their total negation; you are devoid of Shabda;
you are the Ajara-Ameya-Akshaya-Avinasha-Adyantarahita and Vriddhi rahita. You are BrahmaDevataas- Pitraganaas- Yaksha-Gandharva- Kinnara-Siddha-Apsaraagana; You are the
Manushyas-Pashu-Pakshi-Sarisrupa-and Mrigaas. You are the Charaachara Jagat; the BhutaBhavishya; the Murta- Amurta-Sthula-Sukshma; and indeed the Totality and there is nothing else!
Bhagavan, as I have been a target of Tapatrayaas afflicted in the Samsara-Chakra and always
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caught in the whirl-pool of life-death-and life again, I never had peace of mind; I have been always
engaged in search of water getting involved in Mriga-Trishna or Mirages and hallucinations; I
have been constantly fooled with illusions of joys which actually have been strings and circles of
troubles and griefs. Devadhideva! I have been attracted by Kingdoms and Status-Positions,
acquisitions of land, armies, properties, material possessions, progeny, friendships, women,
servants, and all kinds of physical pleasures which are all ephemeral and highly temporary;
Bhagavan, even Devas had no peace of mind and sought my assistance in battles with Asuras!
Maha Deva! Is there a lasting peace without complete surrender and unsullied attachment to you;
in there a remote possibility of escaping Yama darshana and muchless a relief from the breakaway
of the cycle of life and death; for how long have I to swim and sink in the fathomless sea of
delusions and deceipts of life! This is why seek your protection to reach that enduring and
everlasting destination, which is stated to be : Avyatam, Shaswatam, Vishnum, Anantam, Ajam
and Avayam!
Subsequently Krishna granted a wish to Muchukunda to be reborn as a Sage from his Kshatriyas
current birth. Muchukunda exited from the cave into a World transformed from what he knew and
realised that Kali Yuga was on the anvil, as the size of humans, animals, birds and trees was
reduced considerably. He proceeded to Gandhamadana mountain and reached Nara-Narayana
Ashram and meditated for the rest his life.
Meanwhile, Krishna and Balarama found Mathura under the seige of Yavanas but with their Chief
Kalayavana was found missing, they were shattered by a handful of Yadava soldiers and of course
by Krishna and Balarama.
[Jarasandha imprisoned a number of Kings at Yudhishtars Rajasuya Yaga since they agreed to
Krishna becoming the Chief Guest; subsequently when Krishna, Bhima and Arjun visited
Jarasandhas Palace in disguise as Bramanas to free the Kings, the three of them challenged him
for a duel with any one of them and Bhima was chosen. Jarasandha was not getting killed for many
days and Krishna hinted to tear the opponents body by demonstrating the cutting of a branch of a
tree and throwing up the pieces upside down in opposite directions; a Rishi blessed King
Brihadhratha ( father of Jarasandha) for a child but he gave only one fruit, where as the King had
two wives; he cut the fruit into two half pieces and distributed to the two wives, but they delivered
a child in two pieces; as the two pieces were discarded, a Demoness called Jara collected them and
arranged the body pieces upside down and a boy came up with life, who was called as Jara-sandha
or the one united by Jara. Hence Krishnas advice to Bhima to tear the body and throw the two
parts apart topsy- turvey.After Bhima killed Jarasandha, some 21,000 Kings, defeated in wars and
imprisoned, were liberated.]
Rukminis abduction by Krishna: Maharshi Parashara narrated the story of Devi Rukminis
abduction by Krishna. Both of them were fond of each other and desired to wed together. But,
Rukmi the brother of Rukmini hated Krishna and was keen on his sister wedding his friend
Sisupala. He influenced his father King Bhishmak and even arranged their engagement much
against the objection of Rukmini. At the Wedding Ceremony, the Guest List included Kings like
Salva, Jarasandha, Dantavakra and such other opponents of Krishna; the King invited Balarama
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and Krishna too. Fearing that Krishna, who proposed earlier to wed Rukmini, might create trouble
at the Function, Rukmi as well as Sisupala prepared for any eventuality alerting their Armies;
Salva, Jarasandha, and other well wisheres too readied their armies too. But so did Balarama.
Precisely when the Bride entered the Wedding Platform, Krishna took away Rumini like a surprise
flash and both of them fled away in the Chariot of Krishna with the flag of Garuda atop.The armies
of Sisupala and asscociates could hardly prevent the Glorious Abduction. Rukmi was unable to
bear the insult and followed Krishnas chariot but was defeated and his moustache and beard were
shorn by Krishna as a symbol of His victory. Subsequently, King Bhishmaka performed the
wedding most appropriately.
Pradyumna was born to Rukmini and Krishna and the son looked exactly like Krishna. When he
was hardly ten days old, Demon Sambara kidnapped the child not knowing that he was the son of
Krishna threw him in the Sea as a huge fish ate him but the child was safe in its belly. A fisherman
caught hold of the big fish and presented it to the King Sambara who in turn gave it to Mayavati
the head cook of the Kings kitchen who cut the fish to find an attractive baby inside. At that very
juncture, Brahmarshi Narada appeared in the kitchen and revealed the Story to Mayavati of Lord
Rudra turning Manmadha( Cupid) into ashes when he and Rati (Cupids wife) aimed Floral
Arrows. Lord Rudra gave boons that in their next birth,Cupid would be born as Lord Krishnas son
Pradyumna and Mayavati as Rati.As Pradyumna grew as a youngman, Mayavati desired to marry
him despite wide difference of age. Pradyumna was popularly known as Vyuha as the Lord of
Intelligence, along with three of His other names viz Vasudeva ( Lord of Consciousness);
Sankarshana (Lord of Individuality) and Aniruddha (Lord of Intelligence). Eventually Pradyumna
killed Sambara, married Mayavati and stayed with Rukmini and Krishna at Dwaraka.
Narakasura (Bhaumika): The end of notorious Bhaumika, the son of Bhumi ( Demi-Goddess of
Earth), is celebrated till date on the moon fall day preceding Kartika Month of every year as
Deepavali(The Festival of Lights). Krishna, accompanied by Satyabhama flew by Garuda to
Pragjyotisha, Capital City of Bhaumasura [now in Assaam] , surrounded by mountains and
ramparts defended by fire, water and unmanned automatic weapons as also protected by Mura
Pasha- thousand miles-long deadly and sturdy wires as designed by Demon Mura .
Krishna shattered the defence buttresses and blew His Panchajanya (Conch shell) with deadening
reverberation as Demon Muras frontal fortification was destroyed. When provoked, the Demon
tossed his powerful club which was slashed by Krishnas Sudarsana Chakra into pieces and
devastated Mura. Seven deadly sons of Mura, who had the knowledge of weapons as fully as their
father, pounced in a group but Krishnas Supreme powers were no match and they too were
cracked. Bhaumasura shot at his Shataghni- the powerful disc with hundred blades- and later on
with his mighty spear with which he defeated Indra too both of which proved futile. Finally
Krishna gave His nod to Sudarsana Chakra (Wheel) to pull down the Demon and exterminate
him.Thus Bhaumasura was sent to Narakaand hence his ignominious title as
Narakasura.[Another version is that the Demon was arrowed down by Satyabhama herself, as he
secured a blessing from Lord Brahma that only his mother Goddess of Earth ( Bhumi) could kill
him; Satyabhama was the reincarnation of Goddess Earth] . It was at Indras distress call that
received Krishnas attention was that the Asura appropriated Varuna Devas Royalty Insignia
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which was an Umbrella; the Ear- Rings of Aditi- the Mother- Figure of Devas; and Mani Parvata
( Mandara Mountain) where Demi-Gods resided were among the abominable acts of the Demon.
As a gesture of good-will, Satyabhamas desire to transfer the Parijata Tree (which emerged in
the churning process of Ocean) to her garden from the Heaven was obliged by Indra. Krishna on
His part released sixteen thousand royal maidens of Kings defeated by Bhaumasura and consented
to marry them, in addition to the eight principal wives. Goddess Prithvi sought her apology for her
sons sins and reiterated her own devotion to Krishna; she said:
Yadaahmadhbutaa Naathaa! Twaya Sukaramurtinaa,
Twat sprasha sambhavaha putrastadaayam mayyajaayata/
Soyam twayyaiva datthomey twayyaiva vinipaatitah,
Gruhaana kundaley chaimey paalayaasya cha santitam/
Bhaaraavatarana arthaaya mamaiva Bhagavaaninam,
Amshena lokamaayaatah prasaada sumukhah Prabho/
Twam Kartaacha Vikartaacha Samhartaa prabhavopyayah,
Jagataam twam Jagatrupah stuyatechyuta kim tawa/
Vyaaptiravyaapyam Kriyaa Kartaa Kaaryamcha Bhagavaanyathaa,
Sarva Bhutaatma Bhutasya stuyatey tava kim tathaa/
Paramaatmaacha Bhutaatmaa twamaatmaa chavyayo bhavaan,
Yathaa tathaa Stutirnaatha Kimartham tey pravartatey/
Praseeda Sarva Bhutaatmannrakena tu yhatkrutam,
Tatkshamya- taamadoshaaya twatsutasvannipaatitah/
( Nathaa! As soon as you in Varahrupa touched me to save me from sinking into Rasatalaa, then
and there I was blessed with a son (Bhaumika) and thus you gave me a son and now took him
away too now! Please accept the Kundala and other possessions as he has died now but do kindly
spare his progeny of any blames. Achyuta! You are the Creator-Protector and Terminator and the
Unique Form of the Universe; how could I indeed acclaim and commend you; you are the Swarupa
of Vyapti - the Vyapya-Kriya-Karta-Karyarupa as also the Paramatma-Bhutatma-Avyaya
Jeevatma and since you are everything, then how could indeed I commend you. Do forgive your
own son Narakasura for his misdeeds!)
Parijata Apaharana: As the victorious Krishna and Satyabhama fancifully reached Swarga
dwaara after the battle with Narakasura, Krishna blew his conchshell and Aditi along with Indra
and Devas welcomed the guests. Devi Aditi complemented Krishna while Indra and Devas
performed puja to Krishna with various flowers but Shachi Devi disallowed puja by the flowers of
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Kalpa Vriksha as the Krishna couple were human beings. There after, the latter visited the Garden
of Swarga and Satyabhama desired to take the Tree in her garden in Dwaraka. Shachi Devi flatly
refused despite the persuation of Krishna and Devi; surprisingly Indra too sided with Shachi Devi
on the plea that Indra gifted it to his wife and he had no hold on it. Arguments between Indra and
Krishna ensued and ended up with fights which worsened to fulfledged battles. Indra took up his
Vajrayudha and all other Devas fell in line; Krishna blew up his Shanka while Garutman pulled up
Varuna Pasha; Yama threw his Danda on Krishna and the latters mace made smitherins of the
hyamna danda; Agnis blistering arrows were instantly cooled with Krishnas Jala Banaas; Garuda
and Iravata attached each other. As Indra confronted Krishna with his Vajra and Krishna took up
his Sudarshana chakra; Indra was afraid of the consequences and tried to run back and Satyabhama
heckled Indra saying that the latter was after all the Devendra and it was not proper to show his
back as Shachi would offer him a Parajata garland! Having jeered Indra thus, Satyabhama said that
since she was also a woman she talked to Indra in such a jocular tone but in fact she was never
serious in demanding the Parijata tree; as Shachi Devi said that it was her property and hence she
had no intention of stealing others property so that this battle might better end up and as the guests
to Swarga might as well return back to where they belonged. Indra was put to defensive by
Satyabhamas conversation and replied:
Na chaapi sargha samhaara sthiti Kartaakhilasya yah,
Jitasya tena mey vreedaa jaayat8ey Vishvarupinaa!
Tenodbhava Pralayapaalana kaarena vreedaa katham bhavati Devi niraakrutasya/
Sakala bhuvanasutirmurtiralpaaalpa sukshma vidita sakalaVedairjaayatey yasya naanmyah,
Tamajamakrutameesham shaswatam swecchayenam Jagadupakrutimartyam ko Vijetam
Samarthah!
( Why should I be ashamed of getting defeated by Vishwa Prabhu who is the Cause of the
Existence, Preservation and Termination of the Universe! Who could indeed overcome if that
Tinest yet Grossest and Most Magnificent Form which creates the World and Vedas descends on
Earth on his own volition to help and correct humanity by assuming human form?) When Krishna
replied to Indra jocularly that he was after all a human being and what Satyabhama sought was a
celestial product, then Indra requested Krishna not to taunt him further and despached the Parijata
Tree to Dwaraka with the assurance that as long as Krishna would be there in human form, the
Parijata tree too would be on Earth!
On return to Earth Krishna accepted eight thousand wives released from Narakasuras prisons,
besides eight Principal wives viz. Rukmini, Satyabhama, Jambavati, Nagnajiti, Mitravinda,
Lakshmana, Kalindi and Madri.
Aniruddhas wedding with Usha: Banasura, the grand son of the famed King Bali who gave the
entire Universe in charity in lieu of three feet to Lord Vamana, was the father of daughter Usha
who fell in love with Aniruddha, the son of Pradyumna and the grand son of Lord Krishna.
Banasura was a dedicated devotee of Lord Siva, and the Lord awarded several invaluable
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benedictions to the Demon including powerful war weapons and thousand hands to relase the
armaments simultaneously. Once Usha happened to see both Shiva and Parvati sitting together
and being an Antaryami Devi Parvati joked with Usha that one day she would too land up in a
situation like that. Usha asked Devi Parvati as to when would that day arrive! Parvati replied that
she would dream of a youth on the night of Vaishakha Shukla Dwadashi. As the day arrived, Usha
did get the dream and informed of the incidence to her friend Chitralekha, the daughter of
Banasuras Minister named Kushmanda. As Usha was unable to bear the feelings of love,
Chitralekha showed several drawings of eligible amd handsome bachelors and after a few days,
Usha succeeded finally to identify the youth. Then it was learnt that the youth was the son of
Krishna. In course of time, the couple met and their romance became intense by the day. Learning
of the desire of his daughter with Aniruddha, the son of Pradyumana -the erstwhile Cupid who was
burnt into ashes by Lord Sivas third eye- and the grand son of Krishna (Avatar of Lord Vamana),
Banasura quashed the wedding proposal and reprimanded his daughter since Krishna was his foe.
Banasura prevented his daughter meeting Aniruddha and when the latter fought with him, he
imprisoned Aniruddha. Yadavas in Dwaraka wondered as to what happened to Aniruddha. On
learning from Narada Muni, it was learnt that Aniruddha was imprisoned in Shonitapur, the
Capital of Banasura and Krishna, Balarama and Pradyumna lest by Garuda to that Place. There,
they confronted Pramathaganas of Shiva and fought with Jwara the three footed Chief of the
Parshads named Maheswara and defeated him. This led to a full-fledged battle between Krishna
and others on one side and Banasura, Shankara and Kartikeya on the other. As furious ShastraAstraas were exchanged by both the Parties, the whole world was affected with Pralayaagni.
Balarama attacked Banasura and the fight got intensified with alarming consequences. Meanwhile
Krishna recalled his Sudarshana Chakra and sliced off the mighty hands of Banasura and was
about to cut off the Asuras head too. It was at that climatic moment, Shankara addressed
Krishna to stop and said as follows:
Krishna Krishna Jagannatha jaano twaam Purushottamam,
Paresham Paramaatmaanaadi nidhanam Harim/
Tatpraseedaabhayam dattham Banaasuraasya mayaaPrabho,
Tatthvayaa naanrutam kaaryam hyanmayaa vyaahrutam vachah/
Yasmat samshraya drupotoyam naaparaadhi twayaavyaya,
Mayaa dutta varo Daityastatastwaam Kshamayaamyaham/
(Hey Krishna, Krishna, Jagannaatha! I am aware that you are the Purushottama ParameswaraParamatmaa and Adyanta-Rahita! Do get cooled down. I have provided shield to Banasura my
devotee and assured that I would stand guarantee at the time of his peril; please do not falsify my
faith in me. He has not done any thing wrong to you but is egoistic due to my backing and
therefore pardon him). Krishna replied:
Yushmadatta varo Baano jeevitamesha Shankara,
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Tadvaakya gouravaadetan-mayaa chakram nivartitam/

Twayaa yadbhayam duttam taddattamakhilam mayaa,
Matto vibhinnamaatmaanam drushtamarhasi Shankara/
Yoham sa twam Jagacchedam Sadevaasura maanusham,
Matto naanyaseshedam yastatwam jnaatumihaarhasi/
Avidyaamohitaatmaanam twam gacchha Vrishabhadhwaja/
( Shankara! If you so wish as you had given him a bediction, Banaasura would continue to be
alive. In order to respect your assurance to him, I am withdrawing Sudarshana Chakra; if you had
given him protection, so do I; You should never feel that you are different from me; you should
always consider me as yourself and together we are the Devas, Asuras, human beings and all the
rest; all those who consider us as different from each other are shrouded in Maya or Illusion;
indeed, I am pleased and am gone.) Thre after, Krishna and all the rest headed to Aniruddhas
prison , where the latter was released by Naga bandhanaor tight-tied by a serpent which ran away
at the appearance of Garuda Deva while Banasura politely agreed for the Sacred wedding of UshaAniruddhaas.
Krishna kills Sishupala: At the invitation of King Yudhishtara to attend the Rajasuya Yagnam
(Horse Sacrifice) being performed by Pandavas especially after the devastation of Jarasandha,
Lords Krishna and Balarama arrived at Indraprastha, the new beautiful Capital City, built by
Maya. As a climax to the Celebrations, a function was held to select the best personality who
graced the Yagna. Nobody wished to comment but Sahadeva, the youngest of Pandavas,
proposed the name of Krishna. There was all round approval of the proposal and Dharmaraja
initiated the procedure by inviting Krishna.
Just at that time, King Sisupala, a great associate of Jarasandha since killed by Bhima, expressed
displeasure at the selection of Krishna on the proposal of a boy, Sahadeva of Pandavas.He said that
elders in age, experience, wisdom were available and there was no special qualification for
Krishna who ran away from Jarasandha twenty three times in succesive wars and his real
capability in wars, duels, and dealings involving honesty and frankness were suspect. Sisupala
critcised Krishna transgessing all limits of decency. Finally having counted the number of abuses
hurled at Him, Krishna hurled His Sudarsana Wheel to slit Sisupalas neck. Sisupala was the son
of King Dhamaghosha and Srutadevi, the latter being the sister of Vasudeva whose son was Lord
Krishna. In other words Krishna and Sisupala were cousins. When Sisupala was born, he was dark
and ugly with three eyes and four hands. His parents had almost decided to disown him, but a
voice from Heaven suggested not to do so as an Illustrious Person would soon fondle the child and
snip out his extra limbs and he himself would also kill him.Krishnas aunt Srutadevi requested
Him to postpone the killing of the child as far as possible. Krishna promised that He would wait till
his hundredth abuse. Incidentally, Sisupala and Dantavakra were stated to be the Demons of
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Dwapara Yuga born after the curse of Sanaka Kumara brothers to the Vaikuntha Gate Keepers
Jaya and Vijaya.
As a sequel to Rajasuya Yagna, there were two major developments: Firstly, the unbearable
jealousy of Kauravas against Pandavas who became extremely prosperous and popular among the
various contemporary Kings and worse than that, the extremely hurt pride of Duryodhana
especially when Draupadi the wife of Pandava sons laughed out loudly when he fell straight into a
water pool when he thought that there was no water but ground and when he lifted up his robes as
there was no ground but a water body. Secondly, the battles of Sisupalas great friends like Salva
and Dantavakra were in the offing against Yadavas . While seeds of jealousy were firmly sown in
Duryodhanas mind leading to disastrous consequences for Pandavas thus leading to the Great
Battle of Mahabharata, the destructive attempts by Sisupalas friends were almost instant. Salva
secured earlier an everlasting air-vehicle from Lord Siva because of deep devotion and landed at
Dwaraka when Krishna and Balarama were away at Indraprastha and overpowered Pradyumna
who fled from the battle, as Salva presented illusory heads of Krishna and Balaram to him.On
return, the Lords shattered the airship and Salva too. Dantavakra and his sons Romaharshana and
Viruddha met the same fate. Thus the chapter of Sisupalas death was closed. Simultaneously, the
run-up to Mahabharata Battle at Kurukshatra was picking up fast as the foul play of Dices between
Shakuni on behalf of Kaurava sons and Dharmaraja on behalf of Pandavas. Ast he Battle was
shaping as an inevitable consequence, Balarama being a neutral figure, especially since
Duryodhana was his disciple while Krishna identified himself as Pandavas well-wisher,
proceeded on a pilgrimage to Holy Places.His visits covered Prayaga, Ganga, Gaya, Godavari ,
Srisailam, Venkata Hills, Kanchi, Madurai, Srirangam, Rameswaram and Kanya Kumari. He
reached Kurukshetra at the time when Bhima and Duryodhana were engaged in a duel with maces
as almost terminating the Great Battle.
Shri Krishna Niryaana was the climax of the termination of Yadukula that got initiated by a few
playful Yadu Kumaraas at Pindaraka Tirtha who dressed the son of Jambavati called Saambu as an
expectant woman and asked a group of Rishis to ascertain whether the woman would deliver a boy
or a baby! The Munis under reference included Kanwa-Narada and Viswamitra who from their
Divya drishti realized the hoax of the fake garbhini and said in anger: that the woman would
deliver neither a boy nor a girl but a Musala or a lump of an iron instead and that would result in
the destruction of Yadu Vamsha! The Yadava Boys were stunned at the reply and reported the
matter to Ugrasena! Saambu did deliver a Musala from his stomach which was pounded as
powder but the remainder bit was thrown into the Sea and it was devoured by a fish and a
fisherman called Jara caught hold of the fish and as he cut it he found a sharp iron piece which he
kept for subsequent use. Meanwhile, Indra and Devas despatched Vayu Deva who appeared before
Krishna and prayed to him as follows: Devaadi Deva! Indra has asked us as well by Ashtaavasus,
Marud Devatas , Rudras , Saadhyas and Adityas that at our instance you had very kindly assumed
an incarnation and lightened the enormous burden on Earth by demolishing innumerable Danavas
and other Dushta Shaktis for a long hundred years and over and the Three crores of Devas are now
at peace; we request you to know your mind as to how to proceed further. Bhagavan replied: I
am fully aware of my next move; I have already initiated the process of Yadava destruction as
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considerable annihilation of the enemy forces of the virtuous Pandavas including the killing of
Jarasandha besides of Kauravas was concluded too. As I have still to complete the task of
terminating Yadavas as I brought them to Dwaraka and that bit of task too once concluded, I shall
be freed of my mortal responsibilities and return to Vaikuntha. So saying, Krishna made
arrangements by dispatching Uddhava to Badarikaashrama on Gandhamaadana Parvat to
Naranarayana Maharshi Ashrama where he would secure Siddhi after the close of his life. Select
Yadavas including himself, Baladeva and elders like Ugrasena, Vasudeva left for Prabhasa Kshetra
along concerned Devis; remaining Yadavas most of got dead drunk killed each other including
Pradyumna, Saamba, Kritavarma, Satyaki, Aniruddha, Pruthu and Akrura by using the high grown
sea beach grass roots which sprouted from the powder of the Musala delivered from Saambus
garbha thus terminating Yadu Vamsha; the elders including Balarama etc who left for Prabhasa
Kshetra took resort to Yogic ends and finally Krishna and the famed charioteer Daruka remained;
Balarama sat under a Tree and from hisface a Maha Sarpa emerged:
Nishkramya sa mukhaattasya Maha Bhogo Bhujangamah,
Prayayaavaarnavam Siddhaih pujamaanastathogaraih/
Tatorghyamaadaaya tadaa jaladhissammukham yayou,
Pravivesha tatastyoyam pujitah pannagottamaih/
(There a gigantic Sarpa moved towards the huge Ocean as worshipped by Sidhas and Nagaas while
Samudra welcomed and worshipped and the Maha Sarpa entered the Ocean). Meanwhile Krishna
assumed his full form with four hands armed while Shankha-Chakra- Gada-Sarangaas performed
pradakshinas and he rested under a tree bush. Imagining that a deer was resting since Krishnas
feet were moving behind a tree bush , Jara Vyaadha who recovered an iron left-over bit from the
fish caught in the Sea, sharpened his arrow and shot at the Lords moving feet and ashamed to do
so but the ever merciful Krishna bestowed him Siddhi. Krishna then sent Daruka to convey the
news of Krishna Niryana to his dear disciple Arjuna to perform the obsequies of himself, of
Balarama and the illustrious Yaduveeras; Rukmini and Krishnas wives performed Krishna
Sahagamana or sacrificing themselves in the a same Fire with which the mortal human form of the
Avatara succumbed. Maharshi Parashara commented thus:
Gatey tasminsa Bhagavaan samyojyaatmaa namanapmani,
Brahmabhutey vyayeychintye Vaasudevamayelaley/
Ajanyamarey Vishnaavaprameyo- khilaatmani,
Tatyaaja Maanusham dehamateetya trividhaam gatim/
(As He left, Bhagavan Krishna discarded his human form and recalled his Soul which is AvyayaAchintya- Vaasudeva Swarupa-Amala-Ajanma- Amara- Aprameya- Akhilaatma-and Brahma
Swarupa Vishnu!)
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As Arjuna was totally drowned in uncontrollable grief and distress, Veda Vyasa assuaged his inner
and core-emotions said: Bhagavan Krishna arrived as a human being along with us all as a Marga
darshaka or a moral teacher to prescribe and guide us about the virtuous the innate values of life
and to uproot the evils of the Society that Daityas and many in the form of Human beings came to
adopt; now that the burden of Bhu Devi got lightened Paramatma took up the need and the deed ;
since the noble reason and requirement were fulfilled, he put the World back on its heels and
disappeared, since Jatasya Maranam Dhruvam!
Veda Vyasa stated:
Jaatasya niyato Mrityuh patanamcha tathonnateyh,
Vipra yogaanasaanaastu samyogah sanchaye kshayah/
Vijnaaya na budhaasshokam na harsha mupayaanti ye,
Teshaameyveytarey cheshtaam sikshantassanti taadrushaah/
( Whatever is born is certain to die; which is grown well has to decrease; Samyoga or Togetherness
has to terminate as Viyoga or loneliness; Sanchaya or Increased Collection has to end up as
Kshaya or Decay; Intelligent persons do not get elated too much since exultation might end up in
depression or even as damage; that is the reason why one ought to realise that great heights might
lead to great falls too). Yaschetaccharitam tasya Krishnasya Shrunuyaatsadaa, Sarna Paapa
vinirmukto Vishnu lokam sa gacchati/ (Those persons who listen to Krishna Charitra would surely
get relief from sins and attain Vishnu Loka)!
Tapatriayas and Paramartha Swarupa
Maharshi Parashara described about Tapatriayas or the Three Kinds of Difficulties that all human
beings are subjected to as also the means of realising the Paramartha Swarupa. The Tapatriayas
originate due to Adhyatmika, Aadhi Daavika and Adhi Bhoutika reasons. Adhyatmika based
Tapaas are either due to Shaaririka(physical) ailments or Manasika (psychological) imbalances.
Shaaririka Tapaas include dieseases related to head, digestive, heart, breathing, vision, limbs, skin,
fevers and so on; related are the various physiological problems of blood-urinary-pelvic nature.
Manasika Tapaas are related to Kama, Krodha, Bhaya, Dwesha, lobha, Moha, Vishada, Shoka,
Asuya, Apamana, Irshya, Matsara etc. Adhi Bhoutika Tapaas are due to the difficulties attributed
to animals, birds, Pishachaas, Serpents, Rakshasaas and poisonous related creatures like scorpions.
The troubles on account of Adhidaivika nature are due to cold, heat, air, rains, drought, water,
earthquakes, cyclones and so on. Additionally, the troubles are related to birth, childhood, youth,
old age, ignorance, Avidya, loneliness, smell, lack of resources, poverty, immaturity,
inexperience, lack of opportunity, fear of death, death itself and multiple kinds of experiences of
Naraka. Maharshi Parashara emphasized that there are problems of excessive of opulence,
excellent health, excessive youth, and such other excesses and some times ignorance is bliss.
More so there could be Tapaas due to discriminations of sex, age, social status, experience,
opportunity, family background; origin of birth viz. religion, Varnashrama and age.
Disappointments in life, more specifically relating to money and fame, including their earnings,
perservation and its vinasha or destruction happen to be yet source of Tapatriya.
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Having said this, Maharshi Parashara analysed that those entities or things which are dear to ones
own psyche /self happen to be the root-causes of dissatisfaction like the seeds sown turn so
become trees:
Dravya naasho tathotpattho paalaney chasadaa Nrinaam,
Bhavanyaneyka Duhkhaani ytathaivershti vipattishu/
Yadyaatpreetikaram Pumsdaam Vastu Maitreya jaayatey,
Tadaiva Duhkha Vrikshasya beejastwamupagacchati/
Kalatra Putra Mitraatha Griha Kshetra dhanaadikaih,
Kriyatey na thaa bhuri sukham pumsaam Yathaasukham/
Iti Samsaara duhkhaarka taapa taapita chetsaam,
Vimukti paada paccha-yamaamritey kutra sukham Nripaam/
(Maitreya! Which ever things that are deeply desired by human beings are indeed the seeds of
Maha Vrikshaas of griefs and regrets. Those entities like wife, children, friends, wealth, houses,
money, fields and so on have always created more of worries than causes of happiness and
conentment. In the same way, could there be happiness except under the shade of the Moksha
Vriksha by a person who is victimised by the heat of Samsara Duhkha as intensified by Surya
Deva!) This indeed is the reason as to why the torments of birth, childhood, old age and various
other causes are overcome by the Unique Medicine of Bhagavat Prapti. This again is the lasting
and singular solution prescribed by Panditas to accomplish Bhagavat Prapti.
Karma and Jnaana are the two ways of realising Bhagavat Prapti. Jnaana in turn is achievable by
two means; one is Shaastra Janya or attainable by the knowledge of Shaastras and another is
Viveka Janya or that which is secured by Intelligence or Inherent Aptitude or Awareness. Shabda
Brahma Jnaana is Shaastra janya and Parabrahmaka Bodha is Vivekaja. In any case, Ajnaana or
lack of Awareness is as bad as darkness and to overcome that darkness, one has to light up the
lamp of Shaastra jnaan; in comparison, Viveka Jnaan which is inherent to a person is comparable
to what is as good as derived from Surya. In other words, Shaastrajanya Jnaana is learnt or
absorbed by Shravana-Grahana Indriyas or Indriyodhbhava Jnaana. Having thus defined Jnaana,
Maharshi Parashara distinguished Brahma in two forms viz. Shabda Brahma and Para Brahma.
Having achieved expertise in Shabda Brahma or the Shabda Janya Jnaana, a Pandita undergoes
what is called Jignasa or introspection and by appying the means of Viveka janya Jnaana attains
Para Brahma. The formula under reference thus is: Grahana Jnaana + Jignaasa + Viveka
Jnaana = Para Brahma!
Parashara Muni annotated further that Atharva Veda distinguished the two words of Vidya viz.
Para and Apara; the word Para seeks to attain Brahma and Apara as per Ruk-Yajur-Sama
Veditrayi is Brahma Itself!
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Yattadayaktam ajara machintya maja mavyayam,

Anirdeshyamarupam cha Paanipaadaabhi Samyutam/
Vibhu Sarvagatam Nityam Bhutayoni-rakaaranmam,
Vyaapya vyaaptam yatah Sarvam yaddai pashyanti Surayah/
Yad Brahmaa tatparam dhaama tat dadhebhyam Moksha kaamshibhih,
Shtruti Vaakyoditam Sookshmam Tadvishnoh Paramam Padam/
Tadeva Bhagavadvaachyam swarupam Paramatmanah,
Vaachako Bhagavad cchaabdha stasyaadyasyaakshayaatmanah/
(It is that Manifestation of Paramaatma who is Avykta-Ajara-Achintya- Aja-Avyaya-AnirdeshyaArupa-Paani Paadaadi Shunya-Vyapaka-Sarvagata-Nitya- Bhutaadikaarana-Swayam
Kaaranaheena-Sampurna Vyapya and Vyapaka. Yogis recognise Him through their Jnaana
Netraasor their Eyes of Wisdom and Mumukshis or Seekers percieve Him as Paramapadaor
His Tiny Form; Bhagavat is the Vachya (adjective) Swarupa of Parmatma as also His Vachaka
Swarupa as the Noun.) This Shabdaof Bhagavat / Bhagavan has two connotations: the
Bhakaara stands both for He who is the Poshana Karta or the Preserver and also the Gakaara
standing for Adhara or the Hold / Grasp or Clamp; Ga kara also denotes the Provider of Karma
Phala or the Benefit of Good Deeds-Rachayita or the Architect of the Universe and Laya kaara or
the Terminator. The word Bhaga embraces six names viz. Aishwarya-Dharma-Yasha-Shri- Jnaanaand Vairagya!
Maharshi Parashara further stated that the word Vaasudeva denotes the following:
Bhuteshu vasatey sontarvasnyatra cha taaniyat,
Dhataa Vidhaataa Jagataam Vaasudevastatah Prabhuh/
Sa Sarva Bhuta Prakritim Vikaaraagunaadi doshaamscha Muney Vyatitah/
Ateeta Sarvaavaranokhilatmaa tenaastutam yadbhuvaraanraaley/
Samasta Kalyaana gunaatma kosou Swashaktileshaavruta bhuta vargah,
Icchhaagriheeta abhimatorudehassam saadhitaasesha jagaddhito yah,
Tejo balaishwarya mahaavibhodha Suvveerya shakyaadi gunaika raashih,
Parah Paraanaam sakalaa na yatra keshaadayaassanti Paraavereshey/
Sa Ishvaro Vyashti-Samashti Rupo Vvyaktaswarupo Prakrata Swarupah,
Sarveswarassarvadruk Sarvaviccha Samata shaktih Parameswaraakhyah/
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Samdrushyatey yena tadasta dosham Shuddham Param Nirmalamekaswarupam,

Samdrusshyatey vaapyamagamyatey vaa tajnaana-majnaanamatonyaduktam/
(As the Prabhu is pervasive among all the Beings and as all the Beings are absorbed into Him,
besides He is the Supreme Architect and Protector of the Universe in totality, he is called
Vaasudeva. He is Sarvaatma yet beyond all the Avaranaasor Enclosures; He is the Prakriti of all
the Bhutaatmaas, the endless manifestations of the Prakriti and its characteristics but unaffected
by Prakritis deeds, insufficiencies and deficiencies; it is He who fills in the void in between
Prithvi and Akaasha; He is the embodiment of Auspiciousness and replete with the features of
Propitiousness and by applying hardly a minute portion of his Maha Shakti is all omnipresent and
hence called Vaasudeva. He is the unprecedented and unending stockpile of Teja or Radiance,
Bala or Might, Ishwarya or Opulence, Maha Vijnaana or Supreme Knowledge, Veerya or Virility,
Shakti or Power and Energy; He is the Samishti-Vyashti Rupa or of the Unique Form of
Singularity and Plurality; of Vyaktaavyakta Rupa or of the Perceivable and Imperceivable Forms;
indeed He is the Sarva Swami- Sarva Saakshi-Sarva Shaktimaan. Indeed it is that which seeks the
Nirmala or Transparent-Vishuddha or Pure-Nirdosha or Blemishless-Unique Paramatma that is
called Para Vidya or Jnaana; and the rest is Apara Vidya or Ajnaana!
Vishnu Purana Mahatmya and Upasamhara (Significance and Winding-up)
Vishnu Purana occupies pride of place among the Ashtaasasha Puranas. Maharshi Parashara
conveyed to Maitreya that this Purana was first recited by Brahma himself to Sage Ribhu and was
further recited to a galaxy of illustrious personalities including Priyavrata, Dadhichi, Sarasvata,
Bhrigu, Purukutsa, Vaasuki, Pulstya, and now by Maharshi Parashara. Pathana-Shravana-Manana
of this Sacred Purana even in parts bestows the fruit of performing Ashwamedha Yagna and its
Avabhruta Snaana or the concluding Snaana at the end of the Yagna. Prolonged stay and daily
worship of Bhagavan at several Punya Kshetras like Prayaga, Pushkara, Kurukshetra and
Samudraas would yield the benefit of association with this Purana.
Yadagnihotrey suhrutey varshenaapnoti Maanavah,
Maha punya phalam Vipra tadasya shravanaatsakrut/
(A single reading of this Purana would accord the Maha Punya of Agni Homas for a year as per
prescribed procedure!) The fruits of reading or hearing the Puranas are endless like Shri Krishna
Darshana, day long worship and fasting at Mathura after Yamuna Snaana on Jeyshtha Shukla
Dwadashi; Pitru Pinda daana on that day besides reading even one chapter of the Purana preceded
by worship to Shri Krishna and so on.
Etat Samsaara bheerunaam paritraanamanutthamam,
Shravyanaam paramam shraavyam pavitraanaamanutthamam/
Duhkha pranaashanam Nrunaam Sdarva dushta nibarhanam,
Mangalam Mangalaanaam cha bhaagurayebraveet/
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(This Purana provides Raksha /Shield to all those who are constantly tormented by the
complications and hitches of daily life ; it relieves them of fears of any kind, rids of sins, assures of
propitiouness and success; enhances wealth and health; provides excellent progeny and happy
family life and over-all contentment.)
Vishnu Paratwa Nirnaya:
Yasminnyastamatirna yaati Narakam Swargopi yacchintaney
Vighno yatra niveshitaatma manaso Brahmopi lokolpakah,
Muktim chetaasi yah sthitomaladhiyaam Pumsaam Dadaatyavyayah kim
chitram yadagham prayaati Vilayam tannachyutey keeritey/
Yagnairyagnavido yajanti satatam Yagneswaram karmino
yam vai Brahma mayam paraavaramayam dhyaayanti cha jnaaninah,
Yam sanchintya na jaayatey na mriyatey no vardhatey heeyatey
naivaasanna cha sadbhavatyati tatah kim vaa Hareh Shruyataam/
Kavyam yah Pitrurupadhrugvidhi humtam havyam cha bhungttey
Vibhurdevatvey Bhagavaananaadi nidhanah Swaahaa Swadhaamsamjnitey,
Yassmin Brahmaani Sarva Shakti nilaey maanaani no maaninaam
Nishthaayai prabhavanti hanti kalusham shrotam sa yaato Harih/
(What is the surprise if sincere dedication is registered in a clean mind and a transparent heart
while performing Achyuta Kirthana so that one would not have to reach Naraka, let alone
Swarga and even Brahma loka, as the Avayaya Prabhu could grant Moksha itself! What else
could be expected when a person would neither be born nor dead, grown nor diminished, and
neither experienced with a Truthful Cause nor performed a deed involving an inventive lie or
falsehood, if he as a Yajnavetta executed Yagnaas, or as a Gyani totally immersed in meditation
of Brahma Swarupa! That Anaadinidhana Bhagavan assumes the forms of Devas and accepts the
offerings of Swaaha in Agni as also assumes the Pitru Rupa and accepts offerings of Swadha
and thus demolishes the sins through the medium of Homaas in Agni!)
Naantosti yasya na cha yasya samudbhavosti Vriddhirna yasya parinaamavivarjitasya,
Naapakshayam cha samupaitya vikaarivastuyastam natosmi Purushottama meeshameedyam/
Tastaiva yonu Gunabhuk bahudhaika eva shuddhyopya shudda ivabhaati hi Murtibhedhaih ,
Jnaanvitah Sakalasatwa vibhutikartaa tasmai Namostu Purushaaya Sadaavyayaaya/
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Jnana pravruttiniyamaikyamayaaya pumso bhagapradaana patavey Trigunaatmakaaya,

Avyaakrutaaya bhava bhaavana kaaranaaya Vandey Swarupabhaavanaaya Sadaajaraaya/
Vyomaanilaagni jalab hurachanaamayaaya shabdaai bhogya vishayopanayakshamaaya,
Pumsah karanairupakaarakaaya Vyaktaaya sukshma brihadaatmamavatey natosmi/
Iti Vividhamajasya yasya rupam Prakruti paraatmamayam Sanaatanaysya,
Pradishatu Bhagavaanasesha pumsaam Harirapa janma Jaraadikam, sa siddhim/
(My salutations to Purushottama who is immesurable and is bereft of beginning, end, growth and
decay; to that Pradhana Purusha who is Singular yet Multitudinal, as manifested in a variety of
features and characteristics, who is essentially of the pristine and perfect Form but assumes
multitude of shapes and profiles and who is the core of Jnaana and Realisation; to that SwayamSiddha or Auto-Generated phenomenon of Infinity who is a grand mix of Jnaana-PravruttiNiyamana representing Satva-Raja-Tamasika Gunas and is the Symbol of Solitude and Seclusion
but in the thick of happenings and events; to that Supreme and Unknown Energy manifested as
Akasha-Vayu-Agni-Jala-Prithvi; and to that Sukshma-Virat Parama Purusha! May that PrakritiPurusha-Bhagavan Vishnu endow us with the Siddhi or boon of Mukti by avoiding Janma-JaraaMaranas!)

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