ESSENCE OF SKANDA (KARTIKA) PURANA- CONTENTS

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

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Avanti Kshetra ‘Mahatmya’ 79
River Narmada’s Origin, significant events ascribed to her ‘Mahatmya’ 80
Viswamitra sends mortal Trishanku to Swarga 83
Origin of Nagara, Shankha Tirtha, Achaleswara / Siddheswara Lingas 84
Most significant ‘Siva Kshetras’ as identified by Maha Deva 85
Origin of Kedara Kshetra and its importance 85
Birth of Viswamitra, cause of his rivalry with Vasishtha and curse to Saraswati 86
Prabhasa Kshetra ‘Mahatmya’ 88
Dwaraka ‘Mahatmya’ 93
Annexure on Vishnu Sahasranama 95

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 ESSENCE OF SKANDA (KARTIKA) PURANA

MANGALAACHARANA

Om Narayanam Namaskruthya Naramchaiva Narotthamam

Devim Sarasvathichaiva Tato Jagamudeerayet
Yasyajna Jagat Srishta Virinchih Paalako Harih /
Samhartha Kaala Rudrakhyo Namastasmai Pinaakiney
(Our Salutations to you Pinaakini! You have instructed Lord Brahma to create and Lord
Hari to administer and you have assumed the task of Destruction as Kaala Rudra.)

Skanda (Kartika) Purana is the largest of all the major Eighteen Puranas, divided into
Seven ‘Khandas’ or Branches viz. Maheswara Khanda, Vishnu Khanda, Brahma Khanda,
Kasi Khanda, Avanthya Khanda, Nagara Khanda and Prabhasa Khanda. Maheswara
Khanda is subdivided into three Upa Khandas as Kedara, Kaumarika and Arunachala.
Vishnu Khanda has nine Upa Khandas, viz. Venkatachala Mahatmya, Purushottama
Kshetra Mahatmya, Badarikashrama Mahatmya, Kartika Masa Mahatmya, Margasira Masa
Mahatmya, Vishakha Mahatmya and Ayodhya Mahatmya. Brahma Khanda has three Upa
Khandas viz. Sethu Mahatmya, Dharmaranya and Uttara / Brahmottara. Kasi Khanda has
two parts viz. Purvardha and Uttarardha. Avanthya Khanda has three Upa Khandas viz.
Avanti Kshetra Mahatmya, Chaturasiti Linga Mahatmya and Reva Upa Khanda. Nagara
Khanda has Tirtha Mahatmya. Finally, Prabhasa Khanda has Prabhasa Kshetra Mahatmya
and Dwaraka Kshetra Mahatmya. The division of the Skanda (Kartika) Purana into the
Seven Khandas is to provide road-map assistance to the readers.
At the successful completion of Yagna organised by Sage Suta at Naimisharanya which
was attended by several Munis, Sage Lomesh addressed the congregation about the various
incidents related to Maheswara, Vishnu and Brahma as well as the significance of Maha
Kshetras like Kasi, Avanthya and Prabhasa and the Preachings so narrated have been
immortalised as Skanda (Kartika ) Purana.
Devi Sati’s self-immolation and Daksha Yagna destroyed
Tey Dhanyasthye Mahatmano ye Bhajanti Sada Sivam, Bina Sadaa Sivam yo hi
Samsaaram tharthu micchhati, Samoodho Maha Papaha Siva dveshi Na samsayaha,
bhakshitamhi garam ena Daksha Yagno vinaashithah, kaalasya dahanam eva krutam
Raajyam pramochanam.( Those who perform ‘Bhajan’ to Sada Siva are worthy of
commendation; who could possibly describe such Magnificent Bhagavan who devoured
poisonous flames to save the Universe, destroyed Daksha Yagna, burnt off ‘Kaala’ and
saved King Sweta from impossible hardships)!
Daksha Prajapati’s daughter Devi Sati, married to Maha Deva, felt insulted that neither she
nor her husband was invited to a Maha Yagna conducted by her father. She attended the
Yagna uninvited, despite Siva’s disagreement. Reluctantly Siva let her go but she was
accompanied by Siva Ganas as a security. Not only Daksha ignored Sati’s presence, but he
made unwarranted and offensive comments against Siva. He said that her husband was
inauspicious as he was always surrounded by ghosts, spirits and mean powers and that was
why he did not invite him to the Yagna and denied him of the share of the proceeds of the
Sacrifice. Sati Devi felt infuriated at her father’s unholy remarks and jumped into the

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

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

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alternate forms like Indra as Vali, Brahma as Jambavaan, Surya as Sugriva, the Eleventh
Rudra as Hanuman, Seshanag as Lakshman, Vishnu’s ‘Bhujadanda’ or shoulders as Bharat
and Shatrughna, Brahma Vidya ( Vedavati in earlier birth) as Devi Sita etc. Indeed Ravan
was an illustrious devotee of Maha Deva but despite that unparalelled devotion to Siva, the
Demon’s wish-list and evil actions were totally misdirected to highly immoral purposes
and wicked ambitions that had to inevitably lead to destruction; yet, the steadfast devotion
to Parama Siva was credited to provide salvation not only to himself but also his family and
followers. Ravana could never realise that both Maha Deva and Bhagavan Vishnu were one
and the same, as a thick veil of Maya (Illusion) misdirected him totally, vindicating the
absolute Truth that Vishnu and Siva were indeed just the same; foolish entities like Ravana
followed wrong convictions!
Danavas defeat Devas, churning of Ocean and Emergence of ‘Amrit’
As Deva Guru Brihaspathi’s entry to Court of Indra was ignored as the latter was engrossed
in music and dance by Celestial damsels, the Guru cursed Indra to soon lose the splendour
of Indraloka. Indra got frightened and approached Brahma who went up to Lord Vishnu in
turn. Bhagavan Vishnu confirmed that those who got the Guru insulted were as bad as
hurting one’s own parents. Thus justifying the curse, Bhagavan Vishnu advised Indra and
Devas to take refuge from King Bali of Patala Loka. Already having learnt of the curse,
Danava Guru Sukracharya asked Bali the King of Danavas of Patala to group his full
strength of his army and armoury and attack Indra and Devas. But since Indra and Devas
sought refuge to King Bali and as per the Rules of Ideal Aministration, Bali did not wage a
battle but plundered the wealth of Indraloka. But all the valuables of Swarga brought to
Patala got submerged in the Ocean since King Bali did not perform hundred ‘Aswamedha’
Yagnas as were performed by Indra. A Celestial Voice was heard by Davas and Danavas
that the best way of recovering the heavenly wealth as also to materialise several objects
including ‘Amrit’ (Ambrosia) would be by way of churning ‘Ksheer Sagar’ or the Ocean of
Milk with Mandhara Mountain as the churning rod, requesting Maha Nag Vasuki or the
Great String (in whose place Maha Garud, the ‘Vahan’ or the carrier of Maha Vishnu was
allowed to bear the brunt of Three Worlds) and approaching Maha Vishnu Himself to take
up the Incarnation as ‘Kurma’ or the stabiliser of the weight of the Mountain. The Super
Churning of the Ocean commenced with the proud Danavas holding the Thousand Heads
of Vasuki emitting poisonous flames perishing innumerable Danavas in the process while
Devas were saved as they were placed at the tail of the Great Serpent. As the speed of
churning caught momentum when both Danavas and Devas were engrossed in the historic
mission, the whole world was engulfed by ‘Halahal’ or skywide poisonous blaze gradually
swallowing up the Universe. That was the most critical juncture when Maha Deva
swallowed the Halahal and avoided Universal Destruction; He kept the Halahal in His
throat and hence assumed the epithet as ‘Nila Kantha’ or the Blue Throated thus ensuring
the survival of the Lokas in His belly. As the churning got revived again, Chandra Deva
emerged. Danava King Maha Bala roared and re-commenced the operation and in the
process of churning appeared Surabhi-Kama Dhenu- the Celestial Cow followed by
thousands of multi coloured cows which were requested for by Rishis. Then surfaced
Celestial Trees of Four Kinds viz. ‘Kalpa Vriksha’, Parijata, Mango and Santana. The
Jewel of ‘Kaustubh’which was like Suryamandal appeared and with mutual consent of
Danavas and Devas it was gifted to Lord Vishnu. From the Ocean came up ‘Ucchaisva’ or
the best of the Horses; ‘Iravata’, the best of the Elephants; and ‘Madira’-like intoxicants

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such as ‘Bhang’. Further churning resulted in Devi Maha Lakshmi- also known as
‘Anvikshaki’ (Vedanta Vidya), or Mula Vidya, Vaishnavi, Brahma Vidya, Maya and Yoga
Maya- who instantly threw a ‘Varamala’or a neck lace around Bhagavan Vishnu and the
whole Universe including Devas, Danavas, Rishis, Siddhas, Apsarsas, Kinnaras and
Charanaganas were all immensely happy. Finally Dhanvanthari, the Demi God of
Medicine, came to sight holding two pots of Amrit which were instantly snatched by
Danavas and ran to Patalaloka and Devas too ran behind. King Bali asked Devas not to
interfere with Amrit as he never interfered with several other valauble objects. Devas
approached Lord Vishnu and the latter assured that He would personally intervene in the
distribution of Amrit and assumed the incarnation of Devi Mohini. King Bali requested
Mohini to help distribute and she agreed with a cautionary note the She should abide by
Her own discretion, should not challenge the methodology or the Principles of distribution
and that She would perform the task only next morning since everybody should consume
the Ambrosia with physical and mental purity. Bali, Vrishaparva, Namuchi, Shankha,
Budbud, Kalanemi, Vatapi, Kumbha, Nikumbha, Sund, Upasund, Nishumbha, Shumbha
and other Danavas were lined up. Mohini said that before the distribution, some of the
leading Devas like Indra and other Lokpals did deserve some charity and might be
considered as their Guests of Honour. Bali was convinced that the principle of ‘Athithis’ or
Guests was agreeable and the entire other lot would be given away to Danavas as per their
Status.Then the whole clan of Daityas nodded their heads to the age old Theory viz.
‘Aadhou -hyabhyagathah pujyaa iti vai Vedika Shrutihi’ (Vedika Shruti says that at the
very beginning, Guests be respected). Thus gradually fooling Danavas by spreading the net
of Maya, Mohini gave away Amrit to all Devas, Gandharvas, Yakshas, and Apsarsas; but
one Danava named Rahu sat in the queue of Devas by mischief and out of a feeling that his
turn would never come otherwise.As Chandra complained to Vishnu alias Mohini, the
latter cut off the head of Rahu who tried to take revenge on Chandra by swallowing him.
But Chandra prayed to Maha Deva who rescued by keeping him in the lock of His hairs.
Rahu chased Chandrama and Maha Deva kept Rahu’s many heads -which emerged due to
the contact of Amrit- around His neck.
Devas regain Swarga, Indra commits/ dissolves ‘Brahmahatya’ and reinstated
As Indra got back his status following the battle of Danavas and Devas, several Danavas
were killed where as Devas had the advantage of Amrit. Sukracharya performed severe
Tapasya and secured ‘Mrita Sanjeevani’ and sought to revive the lives of Danavas,
especially King Bali who committed suicide. Brahma named Vishwarupa as the Priest
since Guru Brihaspati was unavailable even before the time of Churning of the Ocean.
Vishwarupa had three heads, one to conduct Yagnas and the other two for non-virtuous
tasks like drinking. Originally from among Danavas, he was partial to them by reciting pro-
Deva mantras loudly and pro-Danava mantras quietly. Indra observed this trend of
partiality and fraud and one day by observing the open cheating of Devas by anti Deva
Mantras became furious and killed him. Indeed, killing a Brahmana is among the ‘Pancha
Pathakas’-‘Brahma hatya Surapanam Steyam Gurvinyagamah Ithyesha mapyaghavathami
-dameva cha nishkruthih, Namavyaharanam Vishnorthasatdvishayah mathih’ (Those who
commit the unpardonable grave sins such as Killing of a Brahmana, drinking alcohol,
thieving, and sleeping with Guru’s wife have only one recourse to free from the sins viz. to
chant the hymns of Bhagavan which alone would enlighten the mind and fill up with
Godliness). Indra left his Loka and kept on running out of fright from the grave Sin and

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

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‘Astra’- mantrik arrow-from Dadhichi’s head, known as ‘Brahma Sira’. Surabhi
materialised various other ‘Astra-Sastras’ for the use of other Devas from the powerful and
mantra-purvak bones of the Maha Muni. The wife of Dadhichi called Suvarcha Devi who
was away when the sacrifice of bones was executed was horror-struck to learn of it and
gave a curse to all Devas to become childless, cried at the unbearable loss of her husband
sitting under a pipal tree and gave birth to a radiant son named Pippalad. She blessed the
child to become a learned Sage to be near the Pipal tree for long and entered into a
‘Samadhi’ to join her husband. Meanwhile, the battle of Devas and Danavas broke out
under the unique leadership of Vritrasura. Demon Nahuchi became such a ruthless and
fierce opponent that even the Vajra could hardly hurt a body hair of his! A Celestial Voice
was heard by Devas that Nahuchi be lured to fight on the Sea-shore and the foam of the
waves was the key to end up the demon. As the great combatant Nahuchi was destroyed,
Vritrasuara entered the battle field and Devas, Dikpalakas, Navagrahas, Gandharvas and
the rest took to defensive positions and the battle was on for a while till ‘Pradosha Samay’
or dusk time and the fight was to resume the next day. This helped Devas to perform the
Pradosha Vrata to secure victory against the demons.
Pradosha Vrata-Procedure of Worship to Lord Siva and its ‘Udyapan’
Deva Guru Brihaspathi taught the Procedure of Worship to Bhagavan Siva on Kartika
month’s Sukla Paksha Pournami or the full moon day; On that day, during the noon time
one has to perform Puja formally to a Siva Linga; if the Puja is done to a Linga in a
Village, it would be good, but outside village/Township is hundred times better; another
hundred times better in a forest; and on a mountain top or a Tapovan, it is thousand times
better! At Pradosh time, the devotee should observe silence, light up thousand or at least
thirty two lights with ghee (classified butter), perform ‘Shodasopacharas’ with flowers,
fruits, incense sticks, sandal paste, naivedya (food offering) and so on. Later on, the
devotee should execute hundred and eight ‘Pradakshinas’ or circumambulations and
Namaskars followed by ‘Stuti’ or commendation as follows:
Siva Stuti: ‘Namo Rudraya, Neelaaya, Bhimaya Paramaatmaney, Kapardiney Sureshaya,
Vyomakeshaya vai Namah/ Vrushabhadwajaaya Somaaya Somanathaaya Shambhavey,
Digambaraaya Bhargaaya Umaakaanthaya vai Namah, Tapomayaya Bhavyaya
Sivasreshthaaya Vishnavey, Vyalapriyaya Vyaalaaya Vyalaanaampathaye Namah /
Mahidharaya Vyaghraya Pashunam pathaye Namah, Puraanthakaaya Simhaaya
Shaardulaaya Makhaaya cha / Meenaya Meena nathaaya Siddhaya Parameshtiney,
Kaamaanthakaya Buddhaaya Buddheenaam pathaye namah / Kapothaya Vishishtaaya
Sishtaaya Sakalaatmaney, Vedaaya Veda Jeevaaya Veda Guhyaya vai Namah / Deerghaya
Deergha Rupaya Deerghaarthaya vinaashiney, Namo Jagatprathishthaaya Vyomarupaaya
vai Namah/ Gajaasura Mahaakaalay andhakaasura bhediney, Neelalohitha Suklaaya
Chanda Munda Priyaya cha / Bhakti Priyaya Devaaya Jnaaney Jnaanavyaya cha,
Maheshaya Namasthubhyam Mahadeva Haraaya cha / Trinetraya Tri Vedaya Vedaangaaya
Namo Namah, Arthaya cha Artha rupaaya Paramaarthaya vai Namah / Viswa Bhushaya
Viswaya Vishwanaadhaya vai Namah, Shankaraayacha Kaalaaya Kaalaavayarupiney /
Aruupaaya Viruupaaya Sukshma Sukashmaya vai Namah, Smashaana vaasiney Bhuyo
Namasthey krutthi vaasasey/ Shashaanka Shekharayeshaa yograbhumishayaya cha,
Durgaya Durgapaaraya Durgaavayava sakshiney/ Linga Rupaaya Lingaaya Lingaanaam
pathayenamah, Namah Pralaya Rupaaya Pranavarthaya vai Namah/ Namo Namaha kaarana

9
kaaranaaya Mrityunjayaaya atmabahva swarupiney, Sri Thriyambikaayaasitikantha Sarva
Gauripathey Sakala Mangala hetavey namah/
[My Greetings to Rudra, Nila, Bhima, Paramaatma, Kapardi (Jatajuta dhaari), Sureswara
(Super Lord of Devaas), Sky coloured like thick haired Vyomakesha; Greetings to
Vrishabhadwaja or Carrier of Flag with Bull Insignia, Soma accompanied with Uma, the
Lord providing safety to Chandra, Bhagavan Shambhu, Digambara or the Wearer of
clothes of all Dishas or Ten Directions (that is naked), Bharga or the resplendent
personality worthy of devotion, and Umakantha. My veneration to the Embodiment of
‘Tapas’, Bhavya or the personification of Auspiciousness, Sivasreshtha, Vishnurupa,
Vyalapriya or who has penchant for Snakes, has the Form of Snakes and is the Chief of
Snakes; Mahidharaya or wears the brunt of Prithvi, Vyaghraya or Tigerlike, Pashupathi or
the Lord of Beings, the annihilator of Demon Tripura, Lionlike and Yagnamaya. Greetings
to Siva who is Fishlike, the Lord of Fishes, Siddha, Parameshthi, the destroyer of
Kamadeva or the alternate name of desire, the core of Knowledge and mental maturity,
Sarva Sreshtha, Sadhu Purusha or the Essence of Goodness and Sarvaatmaney or the Soul
of one and all. My adulation to Veda Swarupa, the Provider of Life toVedas, Vedagruhnaya
or the inner tatva of Vedas, Dirghaya, Dirgha Swarupa, Dirghaartha Swarupa and
Avinaashaya or Indestructible, the Creator of Universe, the All Pervasive, and the
Destroyer of Demons Gajasura and Andhakaura. My exaltation to the Beloved of Bhaktas,
Parama Deva, the hub of Gyan and the Source of knowledge, Mahesha, Maha Deva, Hara,
Trinetra, Tri Veda, Vedanga, the means of Artha ( wealth), Kama (Desire) and Paramartha
(Salvation).My respects to Viswabhusha, Viswarupa, Viswanadha, Shankara, Kaala and
Kaala-avayava Rupa. My salutations to Siva who has no Rupa, has Vikruta Rupa, and
‘Sukshmakshma Swarupa’ or the Tiniest Form. My esteem to ‘Smashanavaasi’ or the
Dweller of Grave Yards, Vyaghracharma dhaari or the Wearer of Tiger Skin, Chandra
-sekhara or who sports Moon on His head and the Supreme God who sleeps on frightening
grounds. My worship to Paramatma who is ‘Durgama’or unattainable and a limb to limb
visualiser of Devi Durga. My devotion to Lingarupa, the Cause of Linga and the Cause of
Causes or the Chief of Causes. My ‘Sashtanga Namaskar’to Maha Pralaya Rudra, the heart
of Pranava or Omkara, Mritunjaya or the Triumph of Death, Sri Triambika, Nilakantha or
the Blue Throated, Sharva, Gauripathey and ‘Mangala hethavey’ or The Origin and
Foundation of Auspiciousness.] Whoever is desirous of performing Pradosha Vrata ought
to recite the Siva Stothra; by so saying Guru Briahaspathi asked to perform the Padosha
Vrata at once and take on Demon Vritrasura to secure Glorious Victory by the Grace of
Maha Siva.Deva Guru also explained the background of Vritrasura who was cursed by
Devi Uma Herself in his earlier birth as Chitrarath, a Celestial King. The latter was
travelling various Dwipas by air and witnessed Siva with Devi Uma on His lap and joked
that Siva too like human beings could not resist the temptation of women. Devi Uma
cursed the King at once to give birth and assume the form of a Raakshasa and that was the
origin of Demon Vritrasura.
‘Udyapana’ (Conclusion) of the Pradosha Vrata: Guru Brihaspathi explained the
Procedure of Udyopana as follows: On a silver Murthi of ‘Vrishabha’ be arranged a Throne
over which are to be seated Devi Uma on the lap of Bhagavan Siva; the details of Siva are
Three Eyes, Five Heads and Ten Hands presented clearly; Devi Uma / Devi Maheswari’s
Murthis be made of Gold. A cloth be wrapped on the back of Vrishaba Deva and the
Murthis are arranged in a copper container.The Devotee should keep ‘Jaagaran’ or be

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

11
Bhagavati’s incarnation and at her age of eight approached Lord Siva to help Him for His
daily pujas and Bhagavan agreed reluctantly. In course of time as Girija continued to serve
Parama Siva in the chores of worship, the Deities, who were frustrated with the dreadful
deeds of wickedness of Tarakasura hurting Devas, Sages, and the Righteous Beings,
planned that Manmadha the God of Love along with Devi Rati would use his flowery
arrows to kindle thoughts of Love in Bhagavan’s mind in favour of Devi Girija as a
stepping stone for their wedding to beget a son to Siva and Girija who alone could kill the
imperishable Tarakasura.But the plan of Devas got badly misfired, since Bhagawan’s third
eye of fury opened and Manmadha got burnt as ashes. The inconsolate Rati Devi appealed
to Lord Siva as after all it was at the behest of Devas that Manmadha acted for a
‘Devakarya’ or a Divine Task and the brunt was borne by her husband! Devi Girija assured
Rati Devi that she would help to revive Manmadha and also please Bhagavan to ask for her
hand in wedding. She commenced such rigorous meditation as would shake up the whole
Universe by not taking food for long, not even consuming dried leaves dropped from trees
thus earning an epithet of ‘Aparna’ and finally even discarding water. As the Trilokas were
ablaze with the heat of her Tapasya, Devas and Sages approached Lord Vishnu who
assured that Bhagavan Siva was indeed a ‘Purana Purusha’ or the Most Ancient,
approachable to one and all with clean mind; Varenya or Varaneeya (Devotion worthy) and
the Paratpar Paramatma. Thus along with Brahma and Devas, Vishnu prayed for the vision
of Pinakadhari Maha Deva who was in a Yoga Samadhi with Vasuki Serpent as
Yagnopaveet or the Sacred Thread, Kambal and Aswatar Snakes as His earrings, Karkotak
and Kulik as wrist ornaments, Shankh and Padma Serpents as shoulder ornaments, tiger
skin as loin cloth, Bhagirathi Ganga and Ardha Chandra or half moon on His head inside
the jatajut or His twisted hair and Blue Throat, while Nandi Deva too was nearby. As Lord
Brahma eulogised Maha Deva, slowly the latter opened His eyes and described the
prevailing situation created by Demon Tarakasura, Brahma’s boon that only Bhagavan’s
son could kill him, the efforts made by Himaraja and Devi Girija whose Tapasya of
extreme nature was bursting into flames across the Universe, the burning of Manmadha and
Sati’s agitation and finally the grand request being submitted to Bhagavan to wed Devi
Girija which would eventually lead to the birth of an Illustrious Son who would
exterminate the hazardous Demon Tarakasura.Bhagavan replied that as far as Kama Deva
was concerned, the decision to burn him off was justified as all the Devas and such other
Celestial Beings who had been victims of passion and worldly temptations were unstable of
mind and action thas far and after Kamadahan or the destruction of Kama, they would all
be like Himself and could all now concentrate in Samadhi the pursuance of Truth and
Virtue and seek real bliss of Sat-Chit-Ananda; Bhagavan further said that ‘Kama’ would
inevitably lead to ‘Krodha’ or anger, Krodha would lead to ‘Sammoha’or infatuation and
rigidity of thinking, Sammoha would further lead to ‘Bhrama’ or Maya / Illusion which
would for sure camouflage Reality or Truth or the Everlasting; thus Kama the root cause be
better put ablaze.
Meanwhile Parvati was fully engrossed in high meditation. Bhagavan Siva was indeed
impressed but desired to test her sincerity and unswerving attachment to Him. He took the
form of a Brahmachari and enquired from Devi Girija’s associates around her as to who she
was and why was she performing such severe Tapasya? The associates replied to the
queries and the Brahmachari had a hearty laugh that the Tapasya of such severity was a
sheer waste as the Tapaswini was replete with ignorance since Rudra was an abhorable and

12
wild person with a ‘kapaala’ (skull) in hand, a dweller of Smashaan (Burial Ground), an
odd exhibitionist of poisonous serpents all over His Body, a bearer of Tiger skin as Loin
Cloth, an unkempt and ugly hair style with water flowing from head, always in the highly
inauspicious and disgusting company of Pisachas, Goblins, Pramatha Ganas and a typically
crazy creation of God! This beautiful and attractive lady coming of a wonderful family
background could indeed wed a Demi-God like Indra, Dharmaraja, Varuna Deva, Kubera,
Vayu or Agni, but never ever that horrible species like Rudra! Devi Parvati got infuriated
with white anger and asked the Brahmachari to be lifted and thrown out at once to have
affronted such Mahatma; the stupid and arrogant person was an unpardonable sinner, a
Veda-dushak and a brainless brute! Bhagavan Siva then showed up in His real form to Devi
Parvati who felt shy and reminded Rudra that She was a reincarnation of Devi Sati and that
She gave birth to Devi Meena with the immediate and noble cause of begetting a Son, who
alone could free the Universe from the great peril of Tarakasura. On being asked her by
Lord Siva for a boon, Devi Parvati desired that Bhagavan should approach her father
Himavanta to allow Him to wed her! To this Siva replied that Parvati had indeed declared
her real form of Maya or Illusion and that of Maha Tatva which was a display of the
interaction of three Gunas of Satva, Rajas and Tamas and that He would never extend His
hand to ‘receive’ as Bhagavan was always a ‘Giver’!!
However, Bhagavan Siva deputed ‘Sapta Rishis’-the illustrious Seven Sages viz. Marichi,
Atri, Angeera, Pulasthya, Pulaha, Kratu and Vasishtha- to Himavant’s residence to
formally present Devi Parvati and Himavant proposed his daughter to wed Siva after
consulting the bride’s mother Mena and the co-Mountains like Meru, Nishadh,
Gandhamadan, Mandarachal and Mainak. The Sapta Rishis who conveyed the most
auspicious news to Siva and suggested that Lord Vishnu be immediately called and along
with Him Lord Brahma, Indra, Dikpals, Devas, Rishiganas,Yakshas, Gandharvas, Nagas,
Siddhas, Vidyadharas, Kinnaras, Apsaras and their spouses and cohorts. Sage Narada
among the Sapta Rishis was commissioned to personally invite Vishnu, Brahma, Indra and
Devas. Gargacharya was asked to supervise the rituals of the wedding and Viswakarma
constructed the ‘Mangala Vedika’ or the Auspicious Platform to perform the Wedding and
oversee the decorations. Chandra provided coolness in the atmosphere, Surya the
luminosity, Vayu Deva blew fragrant airs and Indra organised dance, music and
instrumental extravaganza. The Bridegroom arrived on Nandi, accompanied by Vishnu,
Brahma and Devas, Maharshis, Pramathaganas, Rakshasas, Ghosts, Goblins, Pisachas and
Spirits. Indeed the unprecedented and the Most Glorious Wedding of Siva-Parvati was the
unique talk of the entire Universe. At the Wedding ‘Muhurat’, Himavan declared: ‘I,
Himavan of the Gotra and clan of Mountains have the greatest privilege of offering the
hand of my daughter Devi Parvati to Parama Siva in the august presence of Brahma and
Vishnu. In turn, I wish to know the Gotra and Vamsa of Bhagavan’. As Sage Narada lifted
his Veena instrument, Himavan stopped Narada not to play on it as a reply about the Gotra
and Vamsa of Bhagavan; Narada told Himavan that the Gotra and Vamsa of Maha Siva
was ‘Naad’ or Sound and that was why Narada lifted the Veena as a reply! Bhagavan is
‘Naadamaya’or the Embodiment of Naada and one could realise Siva only through Naada,
as He has no Gotra and no Vamsa since He is above these nomenclatures and yet belongs
to all Gotras and all Vamsas. He has neither beginning nor end; He is the Most Supreme
Energy beyond comprehension! Then Himavan gave the ‘Kanyadaan’ or the offering of his
daughter saying: ‘Imam Kanyaam thubhyamaham dadami Parameswara! Bharyartham

13
prathi gruhneeshva’ (Parameswara! I am offering my daughter as your ‘Dharma Patni’;
kindly accept). After wedding, Maha Deva and Devi Parvathi moved on to Mountain
Gandhamadan to a luxurious and lonely place for their honeymoon. As Bhagavan’s virility
was so potent that parts of humanity were getting destroyed and Vishnu asked Agni Deva
to take the form of a Hermit and asked Parvati to donate it and extended his hand which
was immediately consumed by Agni even before Her eyes. Parvati got angry and cursed
Agni to become ‘Sarva Bhakshak’ or he who consumes everything. Agni could not bear the
brunt of the virility of Maha Siva and begged Him to show a way to pass it on to someone;
Siva advised that the same be planted into virtuous women and Sage Narada annotated that
such women of high merit taking bath on an early morning in the instant month of Magha
would be attracted to Agni and his hot flames and they would be the best choice for the
transfer of the virility in particles. As advised by Narada, Krittikas approached Agni
seeking warmth from the cold morning and Agni transferred some drops of virility to the
ladies through their skin pores. Kritthikas got pregnant and their angry husbands gave a
curse to them to roam on the Sky.They became Stars in a constellation and aborted their
pregnancies. The major portion of the virility got left however on top of the Himalayas
which was lifted by a crane and pushed into Ganges and the drops which were radiant like
fire sparks got meshed up in the river bed plants (Sarkhand) of Ganges, who carried the
foetus to a secluded place in the bushes thus emerging a Six Headed Child Kartikeya! As
soon as the boy of highly chiselled face and limbs was born with extraodinary splendour,
there was such illumination that travelled all over the Three Worlds instantly. Siva Deva
and Devi Parvati appeared at once on their Vrishaba carrier and were overwhelmed with
parental love and affection. Soon Brahma, Vishnu, Indra and the entire Devaloka
assembled and so did Rishis, Yakshas, Gandharvas and all Celestial Beings. Veerabhadra
and Pramathaganas as also the whole entourage of Maha Deva were ecstatic with boundless
rapture. Devas put their chins up with indescribable relief that it would not be far for the
greatest menace of Takakasura to be devastated by the new arrival on the scene! The
whole atmosphere was of liberation, festivity and celebration.
The Deities commenced preparations of war to kill Tarakasura but a Celestial Voice was
heard that victory would be assured only under the Leadership of Kartikeya and hence all
the Devas requested Skanda to become the Chief of the Army of Devas. Meanwhile,
Devasena, the daughter of Mrityu Devata, became his wife and hence Skanda was known
as Deva Senapati. Kartikeya led the army of Devas of the rank of Indra, Agni, Vayu,
Kubera and Yama Dharma Raja and was seated on an elephant. Tarakasura arrived with a
huge army of mighty warriors who dominated and controlled the opponents intially. Indra’s
‘Vajra’ was overpowered by Tarakasura’s weapon called Shakti and wounded Indra. King
Muchukunda who fought for Devas and sought to stop the domination of Daityas but
Tarakasura felled him on the ground; Muchukunda wanted to use the ‘Brahmaastra’ but
was restrained by Sage Narada as that weapon would no doubt create havoc but would be
ineffective to destroy Tarakasura and hence Kartikeya would have to be warmed up
gradually.Veerabhadra swang into action and slaughtered thousands of Demons;
Tarakasura realised that Veerabhadra was not easy to control and thus used his ‘Maya’ and
assumed a thousand arms. Lord Vishnu suggested that the time was ripe to kill the Big
Demon before he became more powerful and asked Skanda to charge him. With his mighty
weapon Shakti on hand, Kartikeya chased Tarakasura but the latter retaliated with his own
‘Shakti’ and even got Skanda unconscious for a while. After quickly recovering his poise,

14
Kartikeya prayed to his parents and released the Maha Shakti which was fortified with the
blessings of Bhagavan and Bhagavati and finally annihilated Tarakasura who incidentally
was a Great Siva Bhakta! But Siva Himself was so pleased at the valour of the lad who was
more than a match to the Greatest Demon of the times who sent shock waves across the
Three Worlds! While Devas and Gandharvas were engaged in unending praises and noise
of resounding musical notes, Rishis were engaged in Vedic Hymns to please Kartikeya and
there was ecstasy across the Globe. Whoever reads or hears the details of the historic
victory of Deva Senapati over the obnoxious Demon would be rid of Sins of even great
severity and magnitude.
Skanda’s remorse and ‘Prayaschittha’ (Atonement)
Although satisfied with the termination of Tarakasura, Kartikeya had strong sense of
remorse of having committed Brahmana hatya (killing of a Brahmana) in the depth of his
conscience, especially because the Rakshasa was an ardent devotee of Lord Siva. Then
Vishnu cajoled Kartikeya saying that deducing from Shrutis (Vedas), Smritis (Shastras),
Itihasa (History) and Puranas, there was no sin in killing a kindless Brahmana who had no
hesitation in harassing and murdering others. If a cruel demon was distressing and the
victims sought refuge, the valiant had a duty to protect Dharma (Justice). As regards the
devotion of Siva, Vishnu said that besides being repentant, Kartikeya should perform ‘Siva
Aradhana’ as there was nothing else in the Three Lokas more ideal; indeed Parama Siva’s
chariot is Prithvi (Earth), Brahma is the Sarathi (driver), Vishnu is the arrow,
Mandharachal is Dhanush (Bow) and Chandra and Surya are the wheels. Some exceptional
Sages might resort to the Yoga route to worship Siva, but the easier way is to perform
Linga Aradhana. It may be recalled that at the time of Creation, Lords Brahma and Vishnu
had a controversy about their inter se seniority and Bhagavan Siva took the form of a huge
Siva Linga which had neither beginning nor end and directed them to worship the Linga by
performing ‘Abhisheka’(bathing) with milk, ghee, honey, curd or pure water and secure
boons from Him. Hence Vishnu suggested that Kartikeya should dedicate Siva Lingas
made of earth, bricks, or stones and wash off the stigma or sin of Brahma Hatya.
Accordingly, Kartikeya called Vishvakarma the Divine Architect and asked that three
Visuddha Lingas and their complexes be constructed forthwith. Then in the presence of all
the Devas, Brahma, Vishnu and Parama Siva Himself, Skanda established one Linga
named ‘Pratigneswar’ on the West. Lord Siva blessed Kartikeya to declare that whosoever
worships the Linga on Chaitra and Kartika Sukla Ashtamis after taking bath, observing
fast, performing Puja and Jagaran (night-long awaken-ness) would be fearless of Mrityu
(death). A second Siva Linga was established at Agnidasha (Agneya) where Tarakasura’s
entire Shakti was released to Pancha Bhutas (Five Elements) through his Kapala and is thus
known as Kapaleswar Linga. To the North of Kapaleswara Linga, Skanda established
‘Shakti Chhidra’ Tirtha, where the auspicious Patala Ganga River gave its presence, which
is the demolisher of even grave sins. Lord Siva assured that worship to this Linga on Chitra
Krishna Chaturdasi (preferably falling on Mondays) by observing fast and day long ‘Rudra
Parayana’ or the Recital of Rudra Geeta in praise of Parama Siva would secure the Devotee
concerned a place in Rudra Loka. Enthused by the three Lingas set up by Kartikeya, Lord
Brahma established a Siva Linga nearby a Sarovar or a pure water-body and it is said that
Bhagavan Siva Himself would with His own hands receive the offerings by a devotee
reciting ‘Sadyojathaadi Pancha Mukha’ or Five Faced Siva Mantras. Like wise anybody
establishes a Siva Linga and a Temple Complex would surely reserve a place in Siva Loka.

15
Those who clean up any Siva Temple with a broom would be free from ailments and
illness; white-washes a complex or paints it would improve physical strength; decorates the
Linga with flowers, Kusha grass, til or sesame seeds, ‘Akshatas’ or rice grains mixed with
turmeric powder would stay in Swarga Loka for many ‘Divya’ years; those who perform
‘Abhisheka’ (Bathing) to the Siva Linga with milk, curd, ghee / butter or even pure water
would receive double the benefits; those who apply Kapila Cow’s ‘Panchagavya’
comprising milk, curd, ghee, urine and dung in equal proportions along with Ganges Water,
Kusha water or Sandal wood paste liquid with Mantras of ‘Namakam’ and ‘Chamakam’
would attain ‘Parama dhama’ or Moksha. A devotee performing ‘Shodasopacharas’ or
Sixteen Services including offering sandal paste, Agar or incense / Dhoop, Dipa ( lighting
of cotton vicks soaked in ghee), chaamara ( hand fan), ‘Naivedya’ (offering of food items),
Ghanta (Bell), Shankha (Conch shell), ‘Geet’ or Singing in praise of Siva, Vadya
(instrumental music), ‘Nritya’ (dance), Ratha Yatra (Chariot drive) and similar services
according to one’s own capacities and desires would yield immense benefits. After setting
up the Tri Linga Complex called ‘Kumareswara’, Skanda along with Devas and Brahma
extolled Bhagawan Siva as follows:
Namah Sivayastu niraamayaya namah Sivayasthu manomayaya , Namah Sivayasthu
Surarchitaya thubhyam sadaa Bhakta krupaparaaya / Namo Bhavaayasthu
Bhavodbhavaaya Namasthesthu the Dhwastha mano bhavaaya, Namasthesthu the
Goodhamaha Vrataya Namasthesthu Maya gahanashrayaya / Namasthesthu Sarvaaya
Namah Sivaaya Namasthesthu Siddhaaya Puraathanaya, Namasthesthu Kaalaayanamah
Kaalaaya Namasthestu the Kaalakalaathigaya / Namo Nisargaatmaka Bhutikaaya
Namostvameyoksha Mahindrakaaya, Namah Sharanyaya Namogunaaya Namasthesthu the
Bhimagunaanugaaya /Namasthusthu Naanaa Bhuvanaadhikatreh Namosthu
Bhaktaabhimata pradaatre, Namasthesthu Karmaprasavaya Dhaathre Namah Sadaa the
Bhagavansukatreyh / Anantha Rupaya Sadaiva thubhhyamasajna kopaaya sadaiva
thubhyam, Ameyamaanaaya Namasthesthu thubhyam Virishendrayanaaya Namasthesthu
thubham /Namah Prasiddhaaya Mahoushadhaaya Namasthesthu the Vyadhi –
ganaapahaaya, Charaacharaaya vichaaradaaya Kumaranathaaya Namah Sivaya
/Mahesha Bhuteysha Maheshvarosi Kaamesha Vaageesha Balesha Dhisha, Krodhesha
Mohesha Paraparesha Namasthesthu Mokshesha Grihaashayesha /
(Our Greetings to you Siva, who is devoid of all kinds of sorrows and physical ailments,
the epitome of propitiousness; who is worshipped by the entirety of Devas and is ever
merciful to Devotees; who is the origin of Creation and the Supreme Architect of the
Universe, the demolisher of Kamadeva the Lord of Love; the Administrator of the most
confidential ‘Vratas’; the Lord of ‘Maha Gahan’ or the Illusory Sky; the most elusive Yoga
Maya; the unknown Sharva at the time of the Great Illusion; the most ancient ‘Siddha
Swarupa’ or the well established Body Figure; the Kaala Rupa or the Form of Time; the
Wizard Accountant of the Pluses and Minuses of all Beings; the Unknown Entity beyond
the scope and reach of Time; the Natural Source of Wealth and Prosperity; the Essence of
Abundance and Miracles; the Unique anchor of Hope and the Final Refuge; the Nirguna
Brahma or the negation of Gunas / human characteristics; the Supreme Chief of all the
Worlds; the Great Bestower of boons to Bhaktas; the Final Judge of ‘Karmaphal’ or the
End results of Actions; the Hold and the Holder; the Preserver and the Prop; the Endless
Form; the Angriest and the most Logical; the Immeasurable; the ‘Mahoushadhi’ or the
Supreme Physician; the destroyer of all kinds of diseases and disorders; the Grand Chief of

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Movable and Immovable Objects; the Master of the IIustrious Kumara; Mahesha,
Bhutesha, the Fountain Head of desires and joys; the Lord of ‘Vani’ the Goddess of
Learning and Clarity of Expressions; the Lord of Strength and Mind; the Controller of
Anger and Equanimity; the Epitome of Moha or infatuation; the Chief of this and all other
destinies and the Overlord of Moksha or Salvation.)
As Kartikeya prostrated before Bhagavan with extreme devotion, Parama Siva
complimented the former about his valour and intellect and assured that those who worship
him by morning and evening would be rid of malady, poverty, cowardice and attain
‘Paramadhaam’. More so, those who adore Kartikeya on Visakha Pournami on a seashore
or river bed by observing purity and perform Puja, havan, Recital of Rudra, and charity to
learned and well deserved Brahmanas would steer clear of Shathru Peeda (Terror of
Enemies), Mrityu Peeda (Fear of untimely death), Visha Roga (Disease due to Poisonous
Sources), alarm of thieves, fright of snakes and cruel animals etc; on the other hand, the
devotees are blessed with health, wealth, progeny, comfort and contentment.
Ashtottara Namavali of Kartikeya and Phala Sruti
Sage Viswamitra recited the following Ashtottara Namavali (108 names) about Skanda
Deva on the most significant day of Kartika Pournami of which Kartikaya is fond of:
(1)Brahmavaadi (Profounder of Parama Tatvas) (2) Brahma (Creator and the Reciter of
Vedas) (3) Brahma Vid (The Exponent and Interpreter of Brahma Gyan) (4) Brahma
Vatsala (The beloved of Lord Brahma) (5) Brahmanya ( Brahmana Bhakta) (6)
Brahmadeva(7)Brahmad ( The Donor of Brahma Gyan) (8) Brahma Sangrah (The absorber
of Vedardha or the Para Brahma’s reality) (9) Sarvotkrushta Parama Teja (The Highest of
All of Super Luminosity) (10) Mangala Mangala (The Most Propitious of the
Propitious)(11) Aprameya Guna ( He who has countless qualities) (12) Mantra Mantraga
(The Quintessence of Mantras) (13) Savitrimaya (Full of Pranava or Omkara) (14) Sarvatra
Aparajita ( Always unconquerable) (15) Sarvatmika Mantra (The universally applicable
Mantra) (16)Deva (Replete with Divinity) (17) Shadakshara Vatam Vara (The best reciter
of Om Namassivaya) (18) Gava Putra (The Illustrious Son of Cow or Ganges) (19)
Surarighna (The Destroyer of the Enemies of Devas) (20) Sambhava (He who makes the
Impossible possible) (21) Bhava bhaavana (The Creator of the Universe in the form of
Brahma) (22) Pinakini ( The Carrier of Pinakini Dhanush in the form of Shankara)(23)
Shatruha (The Terminator of Opponents) (24) Swetha ( He assumes the form of a white
Mountain or Himalaya) (25) Guudha (Born in a hidden place or He who has latent Shakti)
(26) Skanda (He who jumps while walking) (27) Suraagrani (The Chief of Suras)(28)
Dwaadasha (Who has twelve eyes and ears) (29) Bhu (Bhu mandala Swarupa or the Form
of Earth) (30)Bhuvah ( Antariksha Rupa or Of the form of Sky) (31) Bhavi (Bhavitva Rupa
) (32) Bhuva Putra (Bhumi Putra as Siva’s manliness was absorbed into Earth) (33)
Namaskruth (Saluted by one and all) (34) Nagaraja (The King of Serpents)(35)
Sudharmatma (Epitome of Virtue) (36) Naka Prushtha (He is the Base of Swarga as He is
the Saviour of Devas) (37) Sanatan (He is Eternal) (38) Hema garbha (Born of Siva’s gold-
like semen) (39) Mahagarbha (Born of several mothers) (40) Jaya (Victorious) (41)
Vijayeswara (The Deity of Victory) (42) Karta (The Performer) (43)Vidhata (The
Preserver) (44) Nithya (Everlasting) (45) Nithyarimardana (The constant destroyer of
enemies) (46) Mahasena (The Chief of a huge army) (47) Maha Teja (The most
Illuminated) (48) Virasena (Commander of a Valiant army) (49) Chamupati (The Leader of

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Militia) (50) Surasena (The Principal of an intrepid band of soldiers) (51)Suradhaksha (The
Supreme Head of Devas) (52) Bhimasena (The Chief of a terrifying military) (53)
Niramaya (Devoid of illness) (54) Shouri (The most gallant Son of Shankara) (55) Patu
(Smart and Enterprising) (56) Maha Teja (The highly radiant) 57) Viryavan
(Personification of Might) (58) Satya Vikram (Courageously Truthful)(59) Tejogarbha
(Agni Putra) (60) Asuripu (Antagonist of Demons) (61) Suramurthi (A byword for Devas)
(62) Surojit (More gutsy than Devas) (63) Krutajna (Grateful to those who stand by Him)
(64) Varada (Bestower of windfalls) (65) Satya (Satyavadi or He who stands for Truth)
(66) Sharanya (Protector of those who seek refuge) (67) Sadhu Vatsal (Affectionate and
kind to the Good) (68) Suvratha (Benefactor of those who perform good Vrathas) (69)
Surya Sankash (Luminous like Sun) (70) Vahnigarbha (Begotten of Agni) (71) Ranotsuk
(Enthusiastic of Battles) (72) Pippali (Consumer of Pippali)(73) Seeghraga (Travels at top
speed) (74) Roudri ( Son of Rudra) (75) Gangeya (Son of Ganges) (76) Ripudarun
(Demolisher of Foes) (77) Kartikeya (Son of Krittikas)(78) Prabhu (Highly accomplished)
(79) Kshanth (Forgiving and Patient) (80) Neela-damshtra (Blue Thoated) (81) Mahamana
(of large heart disposition) (82) Nigrah(Possessive of Restraint) (83) Netha (Leader) (84)
Suranandana (Provider of happiness to Devas) (85) Pragrah (Controller of Enemies) (86)
Paramananda (Extremely blissful) (87)Krodhagna (Alleviates the anger of Devotees) (88)
Tar (Producer of heavy sound) (89)Vucchrit (High stamper of feet) (90) Kukkuti (Keeper
of Cock as chariot flag) (91) Bahuli (Possessor of many useful implements) (92) Divya
(Has Divine illumination) (93)Kamad (Fulfilled of desires) (94) Bhurivardhan (Has
extreme amusement) (95) Amogh (Unconquerable and ever successful) (96) Amritada
(Endower of Amrit) (97) Agni (Agni Swarup) (98) Shatrughna (Terminator of Opponents)
(99) Sarvabodhan (Provider of Knowledge to one and all) (100) Anagha (Devoid of sins)
(101) Amar (indestructible)(102) Sriman (Highly Prosperous) (103) Unnati (High Profiled)
(104) Agni Sambhava(105) Piscacha Raja (King of Piscachas and Siva Ganas)
(106)Suryabha (Akin to Sun God in radiance) (107) Sivatma (Siva Swarupa) and (108)
Sanatana (Eternal).
Phalasruti: Those who recite the Ashtottara of Kartikeya become fearless, contented, and
happy; a pregnant woman reads or hears the Ashtottara would be blessed with a son of
virtue and fortune; and if unmarried girls read they are sure to secure ideal husbands.
Significance of ‘Daan’ (Charity)-Its Profile and Fruits
In the ‘Kaumarika Khand’ of the present Skanda Purana, some details of Pandava’s
‘Vanavasa’ (forest life) for twelve years pursuant to the unjust game of chess by Kauravas
and Arjun’s ‘Tirtha Yatras’ or visits to Holy Places and Rivers were described. The
important Tirthas were Kumaresh Tirtha, Stambhesh Tirtha, Varkareswari Tirtha,
Mahakaleswara Tirtha, and Siddheswari Tirtha. But these Tirthas were infested by
crocodiles and used to pull down ‘Tapasvis’ from river beds into water and kill them. Thus
nobody dared to enter the Tirthas. Some persons warned Arjuna but he did not heed the
advice and was caught by a crocodile which was forcibly drawn out of water and hurt so
much that it was almost killed. From the dying crocodile emerged an ‘Apsara’ or a Divine
Damsel. Similarly crocodiles from other Tirthas also turned out to be Apsaras and told
Arjuna of their experience of a Tapasvi on a river bank attracted them but the Brahmana
cursed them to become crocodiles till such time that a mighty warrior entered the waters
and dragged the curse-ridden crocodiles forcibly on to the banks of the Rivers. The four

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

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

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

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

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process of selection was completed and a substantial charity was declared as a Gift to the
‘Kalaap Gramvaasis’ or the Villagers of Kalaap a Huge Area viz. Mahi Sagara Sangama
Maha Tirtha. This Tirtha was situated from Kalap Gram by about hundred yojanas by
Akash Marg (The Sky Route) and by the Grace of Kartikeya all the residents of Kalaap
Gram could be shifted by a long jump. This most Sacred Tirtha was such that there were no
proverbial thieves viz. Kama (desire), Krodha (anger), Lobha (avarice) etc. who could rob
the immense wealth of Gyan in the Holy Region. Kalaap Gram itself was some hundred
yojanas on the mountains of Kedarnath Tirtha. As a result of the Great Charity of Lord
Brahma by Sage Narada, some Thirty Thousand Brahmanas of immense quality who were
versatile in ‘Adhyayan’ of Vedas and Scriptures and ‘Anushthaan’ (Ritualistic Meditation)
got transferred to Mahi Sagara.
King Indradyumna and his ‘Satsang’ Group
An illustrious King of yore named Indradyumna was highly virtuous and propagated
Dharma (high merit) all over his Kingdom to such an extent as to make announcements
of the next Ekadasi Vrata to be performed with sincerity! The King was an extraordinary
example of charity to all the needy subjects, especially Brahmanas. Lord Brahma did the
unique honour of inviting him in human body form by an aeroplane to Brahma Loka to
let him enjoy the just pleasures there and return back. The King met the memorable
Sage Markandeya, Nadijangh Baka ( in the form of a Crane), Prakarakarma Uluk (in the
form of an Owl), Chirayu Gadhi Raj ( in the form of a Donkey) and Manthar Kacchuva
(in the form of Tortoise)-all of exceptional learning of Scriptures! He also met Sage
Lomesh of the famed Kalaap Village near Kedareswara mentioned above. He prostrated
before all the Experts of Scriptures and got the benefit of their discussions on Parama
Tatvas of high learning. Sage Lomesh revealed that the King was in his past life a
‘Sudra’, who entered a waterbody and performed several pujas with Lotuses to Parama
Siva very sincerely and died eventually. In the next earlier birth, he was a Brahmana
with the knowledge of his earlier life and even from childhood had strange behaviour but
as a penchant for Siva Puja and used to talk of ‘Avidya’ (ignorance), Maya (illusion) and
Siva ‘Aradhana’. Eventually the boy secured Siva Darshan (Vision) and gave him the
boon of longevity till such time that all his body hairs dropped away. Such was the
background of the King that Lord Siva Himself taught him ‘Bahir Yoga’ and ‘Antar
Yoga’. He performed innumerable Yagnas and a series of debates on Dharmik Topics in
the august company of the ‘Sadhu Sabhas’ or ‘Satsangs’ of Vedic Luminaries like
Markandeya, Lomesh, Baka, Uluk, Gadhiraj and Kacchuva. The Collective Aradhanas
of these and such other Mahatmas ( The Great Souls) generated waves of blissful
Ambrosia full of ‘Bhakta Shadrasas’( or Six Bhavas) viz. Dasya Rathi, Sakya Rathi,
Vatsalya Rathi, Shantha Rathi, Kranta Rathi, and Adbhuta Rati! They also performed
sacred ‘snaans’ (baths) in the River Mahanadi, (next in importance of Mahi Sagara
Sangam), and its various other Tirthas like Kasi, Kurukshetra, Ganga, Narmada,
Sarasvati, Tapa, Payoshmi, Nirvindhya, Gaya, Godavari, Aruna, Varuna and such other
twenty thousand six hundred rivers on Prithvi! The conclusion of the Satsang Group
states: Human life is full of Avidya (Ignorance), Asmitha (Anger), Raag (Desire),
Dvesha (Hatred) and Abhinivesh (Death). Since such factors in mind are abounding with
sins, it is highly unlikely that one could meditate Sada Siva; it is highly unlikely that one
could take birth in the Karma Bhumi of Bharata Desa; it is highly unlikely to have

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

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

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89) Prithivi prays to Gandhamaya Linga named as Dvithanu. 90) The entire Animal
Kingdom prays to Bhasmamaya Linga known by the name of Maheswara. 91) Rishiganas
perform Upasana to Jnanamaya Linga called Chirasthan. 92) Brahmanas do penance to
Brahma Linga in the name of Siva as Jyeshtha. 93) Sesha Nag worships to
‘Gorochanamaya’ Linga named Pashupathi. 94) Vasuki Nag prays to Visha (poison) Linga
with the name of Shankara. 95) Takshaka Nag prays to Kaalakutamaya Linga called
Bahurup. 96) Karkotaka Nag pays esteem to Halahalamaya Linga named Pingaksha. 97)
Shringi prays to Vishamaya Linga by the name of Dhurjati. 98) Puthras (Sons) perform in
the name of Pitrumaya Linga (Fathers) called Vishwarupa. 99) Siva Devi worships Parama
maya Linga named Vyambak.100) Matsya and such other Jeevas pray to Shastramaya
Linga named Vrishakapi.
Phalasruti : Whoever recites Siva Sata Rudreeyam in the morning, the sins committed by
the mind, tongue and action get vanished; diseases and fatigue get dissolved; fear and
apprehension evaporate; and worries and anxiety disappear. Those who utter the hundred
names of Parama Siva and make Salutations to Him as many times would instantly secure
mental peace and contentment.
Skanda’s ‘Vijaya Sthambh’ (Tower of Victory) and ‘Siddha Saptaka’
Since Kumareswar Complex was set up already, Skanda Deva agreed to the request of
Devas to put up a Victory Tower named ‘Viswanandak’ and before it a Siva Linga. Skanda
put in His ‘Shakti’ and created ‘Patala Ganga’ in a Well atop the Victory Tower, where on
Magha Krishna Paksha Chaturdasi, human beings would take bath in that Well, offer ‘Pitru
Tarpans’ and worship to Vijaya Sthambheswar with Flowers and Sandal Paste; these acts
would be as significant as Gaya Shraddh and Vajapeya Yagna Phal respectively. In fact,
the Tarpan and Worship could as well be repeated every Pournima and Amavasya in the
Mahi Sagar Sangam for similar results. When this Victory Tower and Procedure were
announced, Indra, Brahma and Vishnu were highly enthusiastic and appreciative.
Meanwhile, a Demon named Pralambasura, who ran away from the army of Tarakasura,
hid himself in Patalaloka and tormented the Devotees of the Siva Lingas set up by Skanda
as a Prayaschittha of Brahmahathya Sin; this information was given by Kumud, the son of
Sesha Nag, the Deva Serpent to Skanda who utilised the Shakti named arrow, tore apart a
line through Prithvi and smashed the Demon Pralamba and his associates. As a follow up,
Brahma and others set up a ‘Siddheswar Linga’and Devatas themselves dug up a Sarovar
and Skanda named it as ‘Siddha Kupa’( which incidentally was the route through which
Pralamba and company were killed in Patalaloka); they all prayed to Shakti Siddhamba to
be present and bless devotees, especially on Ashtamis and Chaturdasis. Again, in the
Siddheswara Tirtha, Devas requested Lord Ganesh too to stay at the Siddha Kshetra in the
form of Sidhha Vinayaka. In fact, Devas and Brahma set up Seven Siddha Entities viz.
Siddheswar, Siddh Vat (Vriksha), Siddhambika, Siddhi Vinayak, Siddha Kshetraadhipathi,
Siddheswar Tirtha and Siddha Kupa.
Mahakaal blesses Kumari, Kalabhiti and Karandhama
King Rishyashring had seven sons and a daughter Kumari. The background of the
daughter was interesting indeed. Once at the banks of Mahi Sagar Tirtha and the Vijaya
Sthambha, a stray goat was thirsty, got entangled among flower creepers, its neck was
snapped on the ground, its body fell into water and was dead. By the blessings of the
Sacred Tirtha, the head of the Goat was fixed to the daughter of the King of Simhala named

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

27
which were of three types viz. ‘Prabhusattam’ which gave orders like do this or do that;
‘Suhruthsattam’ like ‘Itihasas’and ‘Puranas’ providing guidance and direction; and
‘Kanthasattam’ on the lines of a beloved indicating do’s and don’ts. That was how feelings
of friendship, affection and respect are promoted, thus proving that there would have to be
a regulated and controlled Society. Varnashram was an extension of the Rules of a Society
since the Four Classes had established rules for Brahmanas, Kshatriyas, Vyasyas and
Sudras. Could one ignore the Directives of Vedas, Shastras and Puranas as waste? How
Saptarshis could in the olden days become Brahmanas and Kshatriyas; were they fools? It
is not being said that Siva is not in every being but just as Pure Gold gets converted into
various qualities of the metal, human beings too are of various types, some are virtuous and
some are vicious, some are of nobility and some are not and so on. The Stranger then
scratched with his right foot thumb a small water line which became a big waterbody but
even then Kalabhiti was not impressed as there might be some Bhuta or Pisacha trying to
create a sense of awe.The Stranger said: Suppose the water of this Sarovar belonged to me,
the vessel belonged to me and the rope too, then why should you not accept my water,
since I am the donor of water and the owner of the Waterbody? Kalabhiti still said that he
would never ever accept the water from a Stranger without knowing who he was and the
details of his parentage! Smilingly the Stranger disappeared and under the Bilva Tree there
appeared a Siva Linga as Devas rained Parijata flowers and then Kalabhiti realised that the
Stranger was none other than Mahakaala Himself! Kalabhiti made a sincere Stuti (eulogy)
to the Mahakaal Linga saying: Hey Sin terminator Kaal, Kaal margik Kaal, Kaal who has
Kaal (Black) coloured ‘Kantha’ or Throat, Kaal who has Kaalarupa (Dark coloured
Swarupa), Bhagavan Mahakala, I bow to the Unreserved Embodiment of Vidyas; You are
known as the ‘Tatpurusha’, Maheswara of the Creation in totality; My ‘Sashtanga’
(prostrated) Namaskar.’ Parameswara gave Darshan to Kalabhiti from the Swayambhu
Linga being worshipped by him and told: ‘I was testing your ‘Dharmaparaayana’or the grit
of your proven virtue and am satisfied; Kaal could never impose any restriction on you due
to your steadfast belief in Scriptures and the proven path of Dharma. Do follow this route
always and this Sarovar created for you would confer contentment to whosoever took bath
in it and worship me!’Kaalabhiti requested Mahaakal that the Linga being worshipped be
popularised all over as Mahaakal Linga and that he be blessed to be always near Him.
Bhagavan agreed to both the requests and blessed Kaalabhiti to become an additional Dwar
Pal in addition to Nandi! As Kaalabhiti had conquered ‘Kaal’ (death), he became Mahakaal
himself in the form of a Sage!
The illustrious Siva Bhakta King Karandhama visited Mahi Sagara Sangam to worship
Mahakaal. He took bath in the pious waters of the Sangam, performed Special Pujas to
Maha Deva and made elaborate eulogies. Sage Mahakaal (erstwhile Kaalabhiti) sat near the
King and made affectionate enquiries to him. The King took this great opportunity and
sought clarifications on certain doubts tormenting his mind for long still unanswered:
Human beings perform ‘ Tarpans’ with water to the deceased ‘Pithras’and this water goes
back to water; similarly ‘Pinda Daans’ are offered and how could one surmise that the
offerings actually reach the ‘Pithras’? Mahaakal replied that not all Pithras were bound by
their Karma as seven categories of Pitras like deities, Asuras, Yakshas were disembodied
and were beyond the rules of Karma; They could hear from distance, accept Pujas from a
distance, and acknowledge commendations from a distance; in fact they could reach
anywhere and possess the knowledge of the Past, Present and Future.Their physical

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

29
to seek the love and blessings of both Brahma and Vishnu). As the Munis returned to
Naimisharanya rather confused and decided to worship the ‘Trimurthi Swarupa’ and
declared that whosoever made inter se comparisons of the Three Devas or grade them,
would indeed go to Naraka, as such comparisons are unmerited, futile and evil minded).
Karandhama sought reply from Mahaakaal about the Types and Description of Sins.
Adharmas or Acts of Sin are mainly of three categories: ‘Sthuula’ (in Gross Form),
‘Sukshma’ (Small in content) and ‘Athyantha Sukshma’ (Minute). These sins are
performed by Mind (Manas), Tongue (Vani) or Karma (Action). The Manasik type is four-
fold: Thinking of other’s women, wealth, material loss and difficulties. ‘Vachik Paap
karma’ (Sinful Utterances) like lies, unpalatable sayings, blaming others and using
provocative language. The physically performed Sins are consuming the non consumable
and resorting to violence, vicious deeds and swindling other’s belongings; also, harbouring
hatred to Maha Deva, visiting Temples but not greeting Gods and Goddesses nor praising
the Deities; criticising them, being playful to them, behaving unpardonably to Siva Bhaktas
and keeping hatred to them. The Pancha Maha Patakas or the Major Five Sins are Brahma
hatya, consuming intoxicants, thieving, being desirous of Guru’s wife and keeping
company to those who perform these major sins. Those who do harm to Brahmanas or the
Virtuous out of hatred, jealousy, anger, temptation or fear are sinners called
‘Brahmaghatis’. Those who pick up quarrels with Good persons on flimsy pretexts and
obtain vicarious pleasure are as good as ‘Brahmahatyaras’. Abandoning one’s parents,
providing wrong witnesses; exposing villages, houses, forests and Cow-sheds on fire are
considered as sins of high order. Taking away everything from the poor, kidnapping
women, children and animals; robbing men, women, animals, ‘Bhumi’, gold and precious
metals, medicines, items of luxury, textiles, and any other material , raping, etc. are clear
examples of sins. In the context of committing sins of major, medium, small, tiny,
ignorable or the least acts of acceptance, the best evidence is one’s own conscience.
Besides being repentant, helpful qualities of a sinner include the courage to own a sin, the
capacity to refrain from repeating it and discouraging others not to do it.
Procedure of Siva Puja
Asked about the Procedure of Siva Puja, Mahaakaal explained to Karandhama that after
taking bath early morning and wearing white ‘dhoty’and ‘uttareeya’ robes, Tripundra
vibhudhi (three lined ash) on the forehead, chest and shoulders and with sincerity and
resolve to perform the worship, a devotee should keep a clean vessel with pure water and
fill up atleast four smaller vessels with milk, curd, ghee and honey and settle down along
with other Puja material like flowers, fruits, Kumkum / Sindur, turmeric powder, coconuts,
‘Akshatas’(rice grains mixed with turmeric powder), Bilwa leaves, Sandal paste, Agar for
Dhup, camphor for Deepa etc. kept on Siva Linga’s left. The worship commences with
Mantras addressing the very first Deity Ganesha with ‘Om Gam Ganesaya namah’
followed by two others, with Om Kshey Kshetra Palaaya namah, and Om Gum Gurubhyo
namah and dedicates the Puja material to ‘Akash’ (Sky). Later on, he worships in the
following order directed towards to four directions viz. Kula Devatha, Nandi, Mahaakaal,
and Dhatha- Vidhata with the mantras: Om Kum Kula Devathaya namah, Om nam
Nandiney namah, Om Mahaakaalaya namah and Om Dhaam Dhaatrey Vidhaatrey namah.
Thereafter the devotee should sit to the left of Siva Linga facing ‘uttarabhimukha’ and
perform Dhyan or imagine a lotus of Surya mandal, its central portion as Chandra mandal,

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

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

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Vishnu, Shreesha, Bhishagvara, Alokakrut, Lokanatha, Viditashaya, Sunaya, Mahatma,
Bhaktavatsala, Kirthi, Kirthikara, Nithya, Rochishnu, Kalmashapaha, Jitananda,
Mahaveerya, Hamsa, Samharakaaraka, Krithakrithya, Asanga, Bahujna, Vachasaampati,
Vishvapujya, Mrityuhaari, Ghruni, Dharakaarana, Pranatatrihara, Aroga, Aayushmaan,
Sukhada, Sukhi, Mangala, Pundarikaksha, Vrati, Vrataphalaprada, Suchi, Purna,
Mokshamarga, Daata, Bhokta, Dhanvanthari, Priyabhasa, Dhunurvedavith, Ekarat,
Jagatpitha, Dhumrakethu, Vidhut, Dwaanthaha, Guru, Gopathi, Kritathitthya,
Shubhaachaar, Shuchipriya, Saamapriya, Lokabandhu, Naikarupa, Yugakrith,
Dharmasethu, Lokasakshi, Kheta, Arka, Sarvada and Prabhu.
Why had ‘Mahi Sagara Sangama Tirtha’ become a ‘Gupta Kshetra”?
Lord Brahma convened a Conference of various Tirthas which were well known by
Devotees from all over Bharat. Skanda Deva was also present and so did Dharma Deva.
Brahma said that it might not be fair for Him to unilaterally decide on the Supremacy of a
particular Tirtha and hence the invitees could air their special features considering the
Sacredness, Boons secured by the Devotees from the respective Gods, and the general
popularity and the turnover of the devotees at their respective Tirthas. The Mahi Sagara
Tirtha Representative said that his Tirtha was unparalelled; in the past King Indradyumna
did such Tapasya that Prithvi who was the ‘Sarva Tirthamayi’ (the bearer of all the Tirthas)
herself acknowledged the Supremacy of Mahi Sagara and none else could make a claim
over the Maha Tirtha! Dharma Deva, the elder son of Brahma Deva reacted sharply against
what Mahi Sagara said and condemned the highly self-opinionated views; he said that
virtuous persons never made statements like that since that tantamounted to boasting, ego
and a blatant display of ‘Ahamkar’which was against the established norms of morality,
especially referring to the merits of others. So saying, Dharma Deva gave a curse that the
Tirtha be destroyed! On witnessing the proceedings at the Conference, there were
‘Hahakars’ or Great Commotions. Skanda Deva objected to Dharma’s ‘Shaapa’ (Curse)
and defended the fact that there was indeed no other Tirtha in the Universe that was
comparable to Mahi Sagara. In turn, Dharma Deva became ready to resign, which meant
that the entire World would become irreligous, full of Adharma and lawless! Narad
intervened at this juncture that on the one hand, Dharma Deva’s role was oustanding in
upholding virtues while Skanda Deva was actually the Son of Bhagavan Ishvar and the
Commander-in- Chief of Deva Sena. Any friction between these two illustrious
personsalities might jeopardise Universal balance and as such the compromise formula
suggested was that Mahi Sagara Tirtha be declared as a Gupta (Secret) Kshetra and as an
Unknown Destination; but any devotee observing fast and worship on Amavasya falling on
Saturdays in the name of the Mahi Tirtha would be reaping worth ten times more of
Prabhasa Tirtha, Seven times of Pushkar Tirtha Yatras, and eight times of Prayag. This was
also acceptable to Brahma, Dharma and Skanda and all the Sacred Deities represented at
Mahi Sagara including Paramatma Vishnu, Maha Deva and Maha Devis.
Some Tirthas and Kshetras of repute
Nandiswar narrated to Markandeya that besides the Gupta Kshetra, Bharat is dotted with
innumerable Tirthas and Punya Kshetras all over. The major Siva Pradhan (Siva-Oriented)
Kshetras include ‘Varanasi’ where Avimukta Maha Deva, Visalakshi, Annapurna, Kapala
Mochana Tirtha, Kala Bhairava Nivas and the Jeeva Ganga were the highlights; ‘Gaya’
Tirtha is well reputed as a Holy Place for performing ‘Pinda Pradaan’; ‘Kedar’ where

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Shankar is present in the Form of Mahisha fulfilling human desires; ‘Badarikashrama’
where Devi Parvati and Maha Deva worship Vishnu in the form of Nara Narayana;
‘Naimisharanya’where Maha Deva was known for destroying Tripurasura;
‘Amaresha’Kshetra where Siva is in the form of ‘Omkareswara’ and Devi Parvati as
‘Chandika’; ‘Pushkar Maha Tirtha’ where Rujogandhi Siva and Puruhuta named Devi
reside; ‘Ashadhi’named Tirtha Sthaan where ‘Ashadh Mahadeva and Rati Devi stay;
‘Dandi-Mundi’ Tirtha where Mundi named Rudra and ‘Dandi’ Devatha inhabit;
‘Aralakeswar’ Kshetra is the abode of ‘Sukshma’ Siva and ‘Sukshmi’Girijakumari;
‘Kurukshetra’ where ‘Sthanu’ Deva and ‘Sthanupriya’ Devi stay; ‘Kankhal’ where Siva in
the form of ‘Ugra’ and ‘Uma’ named Devi are housed; ‘Attahaas’ Tirtha is the Place where
Surya Deva worships; ‘Srishaila’ is a popular Kshetra worshipping ‘Mallikarjuna’ and
‘Bhramaramba’, where Brahma did penance for Siddhi before taking up Creation of human
beings; ‘Kalahasti’ on the banks of River ‘Suvarnamukhi’ displaying ‘Kalahasteswara’ and
‘Bhringamukharalika’ (Jnana Prasunamba) where Veda Vyasa worshipped; till date Pujas
are performed to appease Rahu and Kethu Devas among the ‘Navagrahas’; ‘Kancheepura
Kshetra’ where ‘Devi Kamakshi’ performed Tapasya under a Mangoe Tree to
‘Kamashasan’(Ekambareswar); ‘Vyaghrapuri Tirtha’ near Tillinanam where Siva is present
as famous ‘Nataraja’ in the dance form at Chidambaram, where Maharshi Patanjali did his
‘upasana’; ‘Sethubandhana’ / ‘Rameswara’where Sri Rama and Devi Sita returned from
Lanka after killing Ravanasura and Sita set up a Sand Linga, since Hanuman Deva was
unable to bring a fascimile of Kasi Visveswara on time; ‘Soma Tirtha’where ‘Somnath’is
present; ‘Gokarna Kshetra’ where Bhagavan Gokarneswar is present; ‘Brahmapura
Kshetra’ on the banks of Pushkarini where Brahma established Parama Siva; ‘Tripuranthak
Kshetra’ where the Three Eyed Siva demolishes the devotees’ fear of ‘Naraka’; ‘Prabhasa
Kshetra’where Sri Krishna and Balabhadra worship ‘Chandrardha Sekhar’; ‘Jaalandhar
kshetra’where Andhakasura was killed by Siva and Jalandhar did Tapasya to become the
Head of ‘Shivaganas’; ‘Jwalamukhi’ Sthaan ( Place) where Devi Jwalamukhi worships
‘Kaala Rudra’; ‘Triambakeswar’ on the banks of Godavari River where Kartikeya secured
the Shakti to kill Tarakasura and so on.
Arunachala ‘Mahatmya’
Both Brahma and Vishnu witnessed one ‘Agni Sthumbh’ (Pillar of Fire) which was
dazzling to eyes and emanating extraordinary heat, without beginning or end. Brahma’s
Four faces recited Vedas and He performed ‘Manasik Puja’ (Worship by mind) and so did
Lord Vishnu. Bhagavan Siva appeared and was pleased by their eulogies; they requested
that His huge Form of Fire of unbearable radiance and heat be please reduced as a Siva
Linga so that worship became possible to all including themselves, Devas and human
beings.The gigantic form of the Fire Pillar then got converted as a ‘Sthavara Linga’ at
Arunachal. Most interestingly, even at the time of ‘Pralaya’ (Great Dissolution), the entire
Universe was submerged in water and there was no trace of Earth visible, the Land of
Arunachala was never even touched! This Place is in the South of Bharat and Arunachal
(Tiruvannamalai) is in the form of Mountain Range comprising the ‘Pancha Mukhas’ or the
Five Faces of Lord Rudra viz. ‘Tatpurusha’, ‘Aghora’, ‘Sadyojata’,’Vamadeva’, ‘Eshana’
which are visible till date. Nandikeswara told Markandeya that this Sacred Region is like
the heart of Devi Prithvi. This Arunachal is expected to be Parameswar Himself and a
fourteen kilometre distance surrounding the Mountain is as good as a complete
‘Pradakshina’ (Circumambulation) of Lord Siva. A large number of persons perform the

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

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

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

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

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

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

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Lakshmi pathayavyayaya/ Namasthesthu Suryadyamitha-prabhaaya, Namo Namah
Punyagathaagathaaya/ Namo Namokyenduvilochanaya, Namasesthudey Yagna
phalapradaaya/ Namastesthu Yagnaangavilochanaya, Namasthesthu thye
Sajjanavallabhaaya/Namo namah Kaarana Kaaranaaya, Namesthesthu Shabdaadi
vivarjitaaya/ Namasthethutheybhheshta sukhahpradaaya, Namo Namo Bhakta
-manoramaaya/ Namo namasthedbhuta karanaaya, Namasthestuthy Manda radhaarakaya/
Namasthestuthey Yagnavarrahanaagney, Namo Hiranyakshavidaarakaya/ Namasthesthuthy
Vaamana rupabhaaje, Namasthesthuthey Kshatrakulaanthakaaya/ Namastheshuthey
Ravana mardanaaya, Namasthesthuthey Nanda sutaagrajaaya, Namasthey kamalaakaantha
Namasthey Sukha daayiney, Ashritarthi nashiney tubhyam bhuyo bhuyo Namo namah/’.
As Bhadramati praised Lord Srinivasa, He blessed him to enjoy full-swing prosperity to
him and family and attain Moksha to him thereafter. ‘Akashaganga Tirtha’ was well
known for bestowing boons to the highly erudite and dedicated Brahmana called
Ramanuja.He did Tapasya of rigorous nature on the banks of Akashganga by standing
with ‘Panchagni’ (Five flames) around him during the hot summer mid-days and under the
sky in heavy rains fully exposed chanting the Ashtakshari Mantra ‘Om Namo Narayanaya’;
he ate dry leaves fallen from trees for years together, for some years by drinking water and
many other years by consuming air only. Finally, Bhagavan appeared and Ramanuja who
was almost dying with the severity of his Tapasya became fully normal and healthy
instantly.He received the boons that the Place of Akasha Ganga where Ramanuja had the
fortune of discovering Vishnu in person would be an Eternal water-spring and those who
performed ‘Snaan’would change his entire life style and become an ideal Bhakta and at the
end they would have no other birth and would get salvation.
In an another context, Akash Ganga was immortalised as the Tirtha where Devi Anjana
executed penance, since she and her husband Vayu Deva were not blessed with a son.
Vishnu Bhakta Sage Matangi directed Anjana Devi to reach River Suvarnamukhi, far south
of Vindhya Mountain, reach Vrishabhachal on whose top was situated the famous Swami
Pushkarini, worship Varaha Deva and Venkateswara, proceed to north, find Akashaganga
and perform Snaan in a formal manner along with Vayu Deva. The Sage confirmed that if
the couple did so, a Son of unparalelled prowess and ‘Swami Bhakti’ (Loyalty to the
Master) would be born, to be called Hanuman who was invincible by Devas, Raakshasas,
Sages, Brahmanas, Celestial and human beings. As Anjana Devi followed the insructions to
the last letter and spirit, Bhagavan Venkateswara appeared before her and blessed that such
a Son would be born that his parents would indeed be proud of and play a pivotal role in
Treta Yuga as the most powerful personality of ‘Siva Amsa’.
Besides the above, Venakatachal has quite a few other Tirthas like Chakra Tirtha where a
Maha Muni Padmanabha prayed to Srinivasa to chase away the dread of Rakshasas and
Bhagavan stationed His Sudarshan Chakra known for dispelling the fear of Evil Spirits;
Varaha Tirtha, Pandu Tirtha, Tumba Tirtha, Kapila Tirtha, Kumara Tirtha, Jaraharaadi
Tirtha Traya, Phalguni Tirtha, Deva Tirtha, Jabaali Tirtha, Sanaka Sanandana Tirtha, Asthi
Sarovara Tirtha, Kataha Tirtha and Manvadyashtottara Tirtha.
Eight-folded approach to Venkateswara
Sage Suta prescribed an eight-fold Bhakti Route to Lord Venkateswara:1)To display and
ensure ‘Sneha Bhava’(feeling of friendship) towards His Bhaktas (devotees); 2) To perform
service to ‘Bhagavat Bhaktas’and satisfy them; 3) To perform Puja to Bhagawan with

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sincerity; 4) All the actions of the Self are to be targetted to Bhagavan; 5) To generate
Bhakti and love in the eyes and other ‘Jnanendriayas’of one self towards Venkateswara; 6)
To hear and cogitate about the ‘Mahatmya’of the Lord and accord importance to whatver is
said, described, sung or taught about the same; 7) To keep the name of Srinivasa on one’s
lips, thoughts and heart always and 8) To dedicate one self to Lord Venkateswara and take
absolute and comprehensive refuge in Him. Those who are fortunate to have even a
glimpse of the fantastic Idol of Venkateswara do experience the awe and satisfaction that
leaves behind a lasting familiarity and nearness.Those who think of Srinivasa, either out of
curiosity, or greediness, love of materialism, or fear or casual occurrence undergo a definite
transformation of outlook, approach to life and morality. If such casual approach has a
multiplier effect, could one imagine the far reaching impact of the Eight-folded dedication!
As Fire is capable of pulling down a huge mansion within minutes, the stock-pile of sins
gets ablaze into ash as fast, provided one takes the shelter of Srinivasa. Human life, which
is indeed difficult to secure compared to myriad forms of creatures ranging from animals to
insects, is stated to be well spent and appropriately lived through, if one takes asylum of
that Supreme Power which is ‘Avyaktam’(Unknown), ‘Shasvatham’(Everlasting),
‘Vishnum’(All Pervading), ‘Anantham’ (Endless), ‘Ajam’(Unborn) and ‘Avyayam’( Never
Spent out), called Venkateswara!
Purushottama Kshetra (Utkala Khanda) Mahatmya
As Lord Varaha liberated Bhu Devi from the depths of Rasatala from the clutches of the
Demon Hiranyakashipu and Bhu Devi gained normalcy, Lord Brahma resumed the task of
Creation again but wondered as to how humanity could be saved from the three major
hindrances to life viz. ‘Adhibhoutika’or pertaining to the Physical body, ‘Adhidaivika’
related to occurences created by Almighty like earthquakes or famines and ‘Adhyatmika’
(Spiritual issues). He prayed to Lord Narayana for guidance and the latter directed Brahma
to visit Purushottama Kshetra on the Sea shore, where Lord Shyama Sundar settled in the
form of wooden Idols along with His Brother Balabhadra and Sister Subhadra as also the
Sudarshan Chakra and provided solace to humanity from ignorance, lack of direction and
discontentment. Brahma reached there as advised by Vishnu and while performing
Tapasya got into such a deep and long trance that he was even negligent of the duty of
Creation. For a while the Cycle of Life and Death got disturbed as there was no ingress and
egress from the Universe. Yamadharma Raja approached Bhagavan Vishnu along whom
Devi Lakshmi was seated too. Devi Lakshmi replied that if the reference being given by
Yamaraja was to the current issue of the Cycle of Life being disturbed, then it was not
posible for Vishnu to leave the Purushottama Kshetra. The Sins of human beings, animals
and birds would continue to be burnt off at the Purushottama Kshetra, which was the only
hallowed Region unaffected by the Great Deluge (‘Pralaya’); even Sage Markandeya who
was blessed by ‘Paramatma’to achieve immortality for Seven Kalpas had to struggle
through the rough waters, till he reached the Purushottama Kshetra where the Divine Tree
‘Akshay Vat’ was the lone survivor on top of which was Vishnu in a miniature form and
advised Markandeya to swim somehow to reach that spot! It was ‘Kaal’ (Vishnu) as a child
who rescued the Sage and the belly of Kaal was bottomless.Lakshmi Devi who was present
too there witnessed all these happenings.Brahmarshi Markandeya who had the unique
honour of receiving refuge from Vishnu was grateful to the Kshetra and materialised a
Water reservoir with the help of Sudarshana Chakra, immortalised as ‘Markandeya Kund’.
The Sage established a Markandeswra Linga, which was basically of the form of Narayana

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

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

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Garuda Vahan (The Lord’s Carrier), that of Balabhadra had a plough, and of Subhadra’s
chariot was a Lotus. Indeed the King was so fortunate that the wherewithall for the
Function was instantly procured by Sages and Devas! Finally, at the ‘Muhurat’time, Lord
Brahma performed the Consecration on Suddha Visakha Ashtami on Thursday with
Pushyami as the Nakshatra, as witnessed by Devas, Yakshas, Kinnaras and Maharshis! The
famous nine day Ratha Yatra commenced on Suddha Ashadha Vidiya and returned from
the banks of Bindu Tirtha on the eighth day.
Sage Jaimini explained that Lord Brahma clarified to Raja Indradyumna about a doubt as to
why Jagannath assumed the Wooden Form of Idols. The ‘Daru’ (Wooden) Idols represent
‘Duhkha vidarana’ or destroying of distress and bestowing of endless happiness; as Srihari
is ‘Darumaya’ He therefore manifested in wooden form. At the time of ‘Srishti’ (Creation)
following Pralaya, ‘Parabrahma’ (The Supreme Being) manifested in the Form of Vedas or
the mix of ‘Sabda Brahma’ and ‘Artha Brahma’. Bhagavan Balabhadra is of Rig Ved
Swarup, while Subhdra is of Yajur Veda Swarup. Nrisimha is of Sama Veda Swarup and
Sudarshan is of Atharva Veda Swarup. If a composite view is taken, the Deities thus
represented all the Veda Swarupas and Jagannatha is the sum total and likewise all these
forms are Jagannatha Himself. The ‘Vata Vriksha’ on the Sea Bed at the time of Pralaya
was thus the depiction of Bhagavan and the Wooden Idols made out of the Tree are His
Symbols!
Badari Kshetra Mahatmya
Kartikeya asked Maha Deva as to how human beings with their limited understanding of
Spiritual matters especially in Kali Yuga could ever imagine of securing the Four Featured
Desires of Samsara viz. Dharma (Virtue), Artha (Prosperity), Kama (Fulfillment of
Desires) and Moksha (Liberation). Bhagavan Siva’s ready reply was that there were several
holy Tirthas and Kshetras dotted all over Bharata Varsha which could transform the
outlook of a human being and imbibe piety and virtue; for example there are Rivers like
Ganga, Godavari, Narmada, Tapati, Yamuna, Kshipra, Goutami, Kaushiki, Kaveri,
Tamraparni, Chandrabhaga, Mahendraja, Chitrotpala, Vetravati, Sarayu, Charmanvati,
Shatadu, Payaswini, Gandaki, Baahuda, Sindhu and Sarasvati.Also there are Punya
Kshetras like Ayodhya, Dwaraka, Kashi, Mathura, Avanti, Kurukshetra, Rama Tirtha,
Kanchi, Purushottama Kshetra, Pushkara, Dardura Kshetra, Varaha Kshetra and Badari
which are all boon providing Places. Bathing, vision of the Idols, performing Puja to them,
practising austerities and giving away Charity constitute the best means of washing off
sins, fulfilling desires, enabling noble deeds and even securing Salvation.
Badari Kshetra is one of the most outstanding and ancient Pilgrimage Points on Himalayas
where Bhagavan Narayana Himself resides. Mahadeva described to Skanda that the
significance of ‘darshan’ in Kashi, Kailash and Shri Parvat is far more superior than that of
Badari where the foot prints of Srihari apart, this Kshetra is also the abode of Agni since
the latter as ‘Sarvabhakshak’ (consumer of any material worthy of consumption or not)
prayed to Vishnu to absolve him of the sins and Bhagavan Vishnu provided refuge at His
feet where no sin could reach Agni. Also, Kedar Kshetra is in the same region as Badari
where Siva’s magnificent Linga is present and even a darshan and if possible an
‘Abhishek’ and Puja of the Linga would instantly perish the sins of a devotee. Moreover,
Mahadeva’s fifteen ‘Kalas’(features) are present in the Kedar Linga and worship of the
Linga by way of ‘Japa’ (continuous recital) of Siva’s name, ‘Manana’ (Constant thinking

45
about Him), ‘Stuti’( Extolling Him) and ‘Bhajan’(Singing in praise of Him) would assure
that there would be freedom from the vicious cycle of births and deaths! Thus Parameswara
advised Skanda that Badari Kshetra has the double advantage of worship to Narayana and
Mahadeva as this Unified Point on Himalayas is an ideal Pilgrimage Center. ‘Snaan’ at
Agni Tirtha absolves even the ‘Pancha Patakas’or the extreme Five Sins, besides
performing ‘Pranaayam’and other Yogic Exercises.
Lord Siva explained to Kartikeya that there were Five Sacred ‘Shilas’ or Rocks, viz.
Naradi, Narasimhi, Varahi, Garudi and Markandeyi, each one of them being capable of
fulfillment and contentment. Sage Narada sat once on a rock and did severe Tapasya for
visualising Lord Vishnu. When Narayana along with Devi Lakshmi gave darshan, Narada
asked for the boons of ever lasting devotion to Him, never leaving the rock on which he did
Tapasya and creating a Tirtha nearby which should absolve the sins of those who bathe in it
and worship Narayana there. Markandeya the great devotee met Sage Narada at Mathura
and was advised that he should visit Badari Kshetra and pray to Narayana. Markandeya did
accordingly and was fortunate to secure the darshan of Sri Hari after continuously reciting
the Ashtakshara Mantra viz. Om Namo Narayanaya. He was dumbfounded when Bhagavan
Vishnu stood before him in full glory with four hands ornamented with Shankh, Chakra,
Gada and Saranga. After extolling Narayana to his heart’s content, Markandeya desired for
‘Janma rahitya’ or freedom from births, that his devotion to Narayana should become
stronger and unflinching, that He should be always present at the rock where he was having
the darshan of Bhagavan and that He should bless devotees when they visited the
Markandeya Shila. Garuda was the son of Sage Kashyap and Devi Vinata whose ambition
was to emulate the example of his brother Aruna who was Surya Deva’s charioteer and had
the intense desire of becoming the Carrier of Bhagava Vishnu.He chose Badari Kshetra on
the top of the adjacent ‘Gandhamadan Parvat’ (Mountain) and was in penance for years
together with undaunted grit and devotion. As Lord Narayana finally gave darshan, Garud
extolled Him as Trividha Murti integrating the Forms of Brahma, Vishnu and Maheswara
as also of ‘Ashta Shaktis’(Eight Powers) and the Supreme Might of the Universe. Vishnu
was pleased and materialised ‘Panchamukha Ganga’ or the five faced Ganges with the
waters of which gave the unique opportunity to Garuda to wash His feet. He also granted
the boons of making him His personal ‘Vahan’ (Carrier), of becoming invincible by any
force in the Three Worlds, of making him a never-failing personal devotee of Bhagavan
and of fulfilling the desires of those who visit the Garuda Shila and worship Bhagavan
Narayana. Narasimha Deva in one of Lord Vishnu’s incarnations annihilated the Demon
Hiranyakasipu and saved the illustrious devotee Prahlada; He looked like Fire while
massacring the Demon with His sharp nails and was in a highly infuriated mood when all
the Devas prayed to Him to calm down. After becoming somewhat composed, He declared
that He would settle at Vishalapuri (Badarikashram); all the Sages were extremely
delighted that Narasimha would be present at Narasimha Shila for facilitating their constant
worship and also to bless Bhaktas visiting the Shila. Bhagavan Varaha who pulled up Bhu
Devi from the underworld of Rasatala destroyed Demon Hiranyaksha and saved the Vedas
and Holy Scriptures. The Varaha incarnation of Lord Vishnu appeared at Vishalapuri as
Varaha Shila and continued to bless the devotees at the Shila.
Devas approached Lord Brahma to complain that in the Satya Yuga virtuous human beings,
Sages and they could easily access Bhagavan Vishnu, while in Treta Yuga they could
visualise Bhagavan through ‘Yogabhyas’ only but in Dwapar Yuga, His Darshan had

46
become virtually impossible and in the future during the Kali Yuga, human beings might
even question or ignore the existence of Vishnu! Accordingly, a Delegation of Devas was
led by Brahma to Bhagavan Vishnu at Kshirasagara (Ocean of Milk), as Vishnu replied
only to Brahma that Devas had become quite irresponsible and ignorant without even
realising the very obvious existence of Himself at Badarikashrama! In fact, Bhagavan kept
in view the limitations of human beings in Kali Yuga and as such made His Darshan very
easy and possible. As the gist of Vishnu’s admonition to Devas was conveyed, they became
ashamed and made instant trips to worship Badari Narayana at Badarikashama. That was
why this Kshetra acquired additional significance. It is stated that even if a grain of
‘Prasad’ (Left over of the offering given to Badari Narayana) is consumed, the devotee
concerned who visited the Holy Kshetra would get rid of all kinds of Patakas (sins)
including Maha Pancha Patakas. There is a strong belief down the ages that visitors to the
Holy Region would attain Vishnu Swarupa, whose heart is replete with the Vision of
Narayana, whose tongue and ears are full of His glories, whose stomach is with even a
morsel of His Prashad and whose kneeled head touches the feet of Narayana’s Idol.The
worst Sins like killing the Virtuous, intoxication, robberies and incest with ‘Guru Patni’
equivalent to one’s mother would all evaporate once the above requirements are fulfilled. If
Bhojan daan is performed among Sanyasins and good Brahmanas and the Prasad is
consumed then the benefits of Badarika Darshan and worship are indeed doubled.
Bhagavan Siva described the significance of several Tirthas like Kapala Tirtha in the
Badarika Region to Kartikeya.This Tirtha is very popular as Pinda Daanas are formally
organised to provide relief to Pitraganas from various hells and is thus known as Pitru
Tirtha. Considered highly important, this Sacred Spot is greeted with heads down by Devas
and Rakshasas alike as the belief had been that this was Brahma’s ‘Pancha Sira Kapala’ or
the Fifth skull top which was snipped by Siva Deva for Brahma’s indiscretion of getting
attracted to His own Creation of Devi Sarasvati (His daughter). [An alternative Story was
that Brahma spoke a lie that he saw the top portion of the huge Siva Linga which indeed
was endless]. Brahma Tirtha signified Vishnu’s Avatar of Hayagreeva as the two Demon
Brothers called Madhu and Kaitabha stole the Vedas and Brahma witnessed the
extraordinary Vision of Hahagreeva emerging from a Kund (Pond) to terminate the
Demons. Siva informed Kartikeya that after rescuing the Vedas, the ‘Deva Rupi Vedas’
were deposited in the Brahma Kund and ‘Jnaana Rupi Vedas’ were given away to Brahma.
Hence the high importance of ‘Snaan’, worship and Daan at the Brahma Kund. To the
North of the Kund flows River Saraswati along side the Kapala Tirtha where Pitru Karyas
(tasks to relieve the past generations) are held. Vishnu established the Vagdevi River most
appropriately as Deva Rupi Vedas, Jnaana Rupi Vedas, Pitra Loka and Bhuloka are all
concentrated in Badarikashrama which is the confluence of Three Lokas! Bathing in the
Holy River Saraswati, its worship, Stuti (Praise) and sincere greetings would indeed
enhance a devotee’s vocal and mental power and ensure that the ensuing generation’s
abilities would never ever fail. South of Sarasvati coming from the mountains is Indrapada
Tirtha where Lord Indra conducted Tapasya, fasting and worship and is stated to bestow
the devotees who also perform the same austerities as Indra did. Nearby the Indrapada
Tirtha are situated the Manasodbheda Tirtha and Vasudhara Tirtha both being of
considerable importance. Not far from Indrapada Tirtha is the Pancha Tirtha Complex
comprising Five Streams named Prabhas, Pushkar, Gaya, Naimish and Kurukshetra. There
is also an important Soma Tirtha where Chandra Deva performed Tapasya to Narayana and

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

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

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

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on Ekadashi day, one should avoid frequent drinking of water, violence, impurity, speaking
lies, consumption of betel leaves, cleaning of teeth more than once, sleeping during the
day, mating, gambling, non-observance of Jaagaran and conversation with sinners.On
Ekadashi day, one should observe strict fasting which means avioding comfort. On the
following Dwadashi day, one should observe the avoidables of Ekadashi as also keep away
from other’s food, honey, and use of oils on the body as also consume the same. But the
fast could be terminated to the ‘Karta’ (the devotee) on Dwadashi, only after providing
Bhojan to Brahmanas. After observing the Akhanda Vrata for one full year till the last
Dwadashi, ‘Udyapan’ or conclusion is executed on the Margasirsha Shukla Ekadashi by
engaging twelve Brahmanas and one ‘Acharya’ (Chief) and his wife. First of all, the
Acharya and the Brahmanas should be invited with Arghya, Padya, Vastra and Dakshina.
The Acharya would then supervise the preparation of ‘Chakra Kamala Mandala’ based on a
white cloth, sub-divided into five segments each having five copper ‘Kalashas’ (vessels)
duly garlanded around and on top of the Kalasas are set with the Idols of Lakshmi
Narayana and the Shankha and Chakra. To the northern side there should be ‘Havan Kund’
where ‘homas’ are performed with Veda Mantras. The Idols are worshipped with Dhupa,
Deepa, Naivedya, Arathi and other services, besides Yaksha Kardama Puja (comprising
Camphor, Agaru, Kasturi, and Anga lepa) and Parikrama / Pradakshina. Later on, there
should be recitals of Pavamana Sukta, Mantras viz. ‘Madhuvaata ruthaayatey’, ‘Tejosi’etc.
Sukranja etc. Vaachyam Brahma (Samam), ‘Pavitravantam Suryasya’,’ Vishnormahasi’
etc. followed by Samidha homa, Charu homa, Tila homa and so on. Finally, charities
should take place including Kalasha (Vessel) Daan, Vastra (Clothing) Daan, Suvarna
(Gold) Daan and Artha (Cash) Daan as per the devotee’s capacity and convenience.
Vaisakha Month’s Significance
Sage Narada confirmed from Brahma that ‘Vaisakha Masa’was of immense consequence
as it fulfills all desires to human beings just as a mother did to children. The month is very
dear to Vishnu and confers several boons to those who deserve.The month is the essence of
Dharma, Yagna, Kriya (noble tasks) and Tapasya.Vaisakha is a ‘Dharma Sadhaka’(Virtue-
prone) month, just as Veda Vidya is the preeminent of Vidyas, ‘Pranava’is the superlative
of Mantras, ‘Kalpa Vriksha’ is the paramount of Trees, Surya Deva is the most superior of
all radiances, Sudarshan Chakra is the most powerful among all Shastraas and Astras, Gold
is the best of all metals, Siva is the unique among Vaishnavas and ‘Kaustubh’ is the best
among the jewels.Those who perform ‘Snaan’even before Sunrise are valued by Narayana.
Just as Vaishakha, there is no Yuga like Satya, no charity like that of water, no prosperity
like farming, no Tapasya like Upavas (fasting), no happiness like giving away, no virtue
like mercy and forgiving, no superiority like good health, and above all there is no
Bhagavan like Vishnu.
During the month of Vaishakha, ‘Jala Daan’assumes high importance as those who wish to
attain affluence must resort to ways and means of supplying water to public; road side
outlets to travellers are of great utility especially in Summer season. Planting trees for
shade, providing umbrellas, footwear and fans to individuals, ‘Anna daan’ or mid day
meals and free accommodation in rest houses especially to ‘Yatris’ and devising other
facilities have enormous and far reaching ‘Punya’; the donors of these items would
automatically receive manifold benefits in ‘Iham’ (current life) and ‘Param’, especially the
‘Naraka lokas’which one ought to visit after life. To those who give away clothing in

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

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away His Srivatsa, Kaustubh jewel, Vijayanti Mala, Sweta Dwip, Vaikuntha, Ksheera
Sagar, Sesha Nag, Garud or even Devi Lakshmi, but would never abandon His Bhakta Raja
Kirtiman. He further said that He would desire to multiply the good illustrations of that
King and extend their lives for thousands of Years. He warned Yamadharmaraja not to
interfere with the observance of the ‘Mahatmya’ of the month of Vaisakha. However, Lord
Vishnu provided for a special dispensation in favour of Yamadharmaraja that the devotees
of Vaisaska month should perform a special Puja in his favour during the first half of the
month before Purnima and give away a Daan of potful of water, curd and Anna
(rice/foodgrains) to appease him. Only after the special Puja that one should observe Pujas
to Pitras, Gurus and Bhagavan Vishnu in their names and charity be given to Brahmanas
offering cool water, curd, Anna, fruits, betel leaves/ nuts and ‘dakshina’ along with a
copper vessel and an Idol of Maha Vishnu.
The importance of Vaisakha Akshaya Triteeya through the end of the month was illustrated
by a King Purushaya of Panchaladesha who no doubt was virtuous and noble but lost his
kingdom following a famine in his Kingdom and the opportune neighbouring Kings
defeated and sent Purushaya into exile. Two Sages explained that Purushaya was a cruel
hunter in his previous birth but luckily he showed two old and very thirsty passers-by about
the location of a waterbody and hence he became a King; yet Purushaya never performed
charity and hence faced bad days. The Sages suggested that the next day was Vaisakha
Akshaya Triteeya and the King could therefore observe early morning Snaan, Puja to
Lakshmipati, perform charity by way of water-dispensers for the benefit of thirsty passers-
by and such other good deeds. Purushaya realised the fault and executed several charitable
deeds during Akshaya Triteeya through Amavasya and regained his kingdom eventually
and decided to provide many charities in the entire month of Vaisakha month every year.
Eventually, the King became a great devotee of Lord Vishnu, had His darshan and attained
‘Sayujya’.
While all the days of Vaishakha Month are significant, Ekadashi, assumes special
value.The ideal deeds like Snaan, Daan, Homa, Deva Puja and other Punya Karmas like
Japas, Stotras and Katha Shravanas bestow instant results. Those who suffer from illness
and acute poverty would be free from Purana Shravana; those who are blind, widows, or
normal men, women, and children, youth, old, decrepit and the rest would all be able to
lessen or even remove their problems as a result of their virtues on Ekadashi of the month.
Similarly, Amavasya of Vaisakha Month is of the great impact for Pitru Puja and for
performing ‘Shraddhas’,’Pinda daanas’ and ‘Tila Tarpanas’.
Ayodhya ‘Mahatmya’ and the Import of ‘Tirthas’ around
Bhagavan Vishnu’s right foot thumb created Ganga and left foot thumb created Sarayu and
thus both the Rivers are Sacred and bathings of these ‘Tirthas’ bestow purity of high merit
and destroy the effect of evil deeds even of the intensity of the ‘Maha Patakas’ or the Great
Sins.The origin of the word Ayodhya emerged from the amalgam of ‘Akar’standing for
Brahma, ‘Yakar’for Vishnu and ‘dhakar’ standing for Rudra. Ayodhya is the ‘Adipuri’of
Lord Vishnu, also the abode of Sudarshana Chakra and as such the sin demolisher. The
City has the shape of a fish ranging from Go-Prathara Tirtha in the West to ‘Asi’ Tirtha in
the East. In the days of yore, there was a famous Brahmana by name Vishnu Sharma who
did such Tapasya with great resolve and sacrifice for several years that finally Bhagavan
appeared before him in His full Form and materialised a Holy Tirtha from His Chakra

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

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

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Agahana Sukla Chaturdasi ensure that never in births ahead would become a Piscacha. As
Sri Rama stood for seven noble features, Seven Noble Tirthas emerged viz. Satya Tirtha,
Kshama Tirtha, Sarva bhuta daya Tirtha, Indriyanigraha Tirtha, Satyavaadita Tirtha, Jnana
Tirtha and Tapas Tirtha. Ayodhya is also famous for Sri Rama Janma Sthaan where Sri
Rama Navami Celebrations are at peak in the City.
Setu Tirtha (Rameswara Kshetra)
In the Brahma Khanda of Skanda Purana, Suta Maha Muni addressed a Conclave of Rishis
and narrated the significance of Setu Bandhan/ Tirtha as also of Rameswara Kshetra which
were visualised and built by Sri Rama; even visioning these Places would bestow Mukti
from Samsara.Emphasising the Unity of Vishnu and Siva, the Three Sacred Places viz.
Setu (bridge), Rameswara Linga and Gandhamadan Mountain constitute the composite
identity. If one lies down on Setu’s banks and sticks the sand on the body, the number of as
many sand particles would absolve as many Brahmahatya sins! The touch of the wind on
one’s body from the mid-banks of Setu would pardon ten thousand ‘Surapanaas’ (drinking
intoxicants). If one does ‘Snaan’ at the Tirtha and seeks relief on somebody else’s favour,
then too the sins of the proxy beneficiaries are washed off. The Five Brahmahatya sinners,
who spoil the roads, prepare food for them only, abuse Brahmanas and Sanyasis, accept the
food of a Chandala and sell Vedas are also excused by the holy bath at Setu Tirtha. Those
who offer charity but deny in reality, those who teach Dharma (Virtue) but hate and
ridicule the teachers, who obstruct cows from drinking water from public places, abandon
‘Upasana’ (meditation), steals food meant for Devas, drink wine from women who too
drink and consume food from fallen and poverty stricken women also secure reprieve as
the Setu and Ramalingeswra Snaanas and worship are very powerful. Those who steal
Kanda-Moolas (earth sprouted / underneathed vegetables) and fruits, Kasturi, silk
materials, milk, Chandan, Camphor, honey, ghee, glass and copper material and
Rudrakshas are considered as sinful as those who steal gold; but even such deplorable
persons are forgiven by visiting Setu Kshetra. Incest of all kinds which is as abhorable as
sleeping with Guru’s wife is also exonerated by the Setu Kshetra. If for any reason, one is
unable to visit the Setu / Ramalinga Temple, he or she could depute a trustworthy person
on his behalf by bearing the expenses.
As Lord Sri Ram, Devi Sita and Lakshman were consigned to the forest, Dandakaranya, for
twelve years following His father’s instruction and resided at a hermitage called
‘Panchavati’, the Demon Ravanasura tricked Devi Sita with a Golden Deer in the disguise
of another Demon Maricha and forcibly abducted her to his kingdom of Lanka. Rama and
Lakshmana were in futile search of Sita and made friends with Hanuman and Sugriva. The
latter was helped by Rama to kill Vali and made him the King of Kishkintha. Hanuman
crossed the Ocean, met Devi Sita by raising confidence in her about him as a Bhakta of Sri
Ram by giving her ‘chudamani’ ( jewellery of hers brought from Rama) and gave a taste of
his prowess to Ravana by destroying the forests and major parts of Lanka’s Capital City.
Hanuman returned back to Rama and gave the news of Sita’s where-abouts. Rama,
Lakshmana, Sugriva, Hanuman, Jambavan and other great warriors of Vanara Sena (the
monkey’s army) travelled many Kingdoms en route to Mahendra Mountain. Vibhishan,
younger brother of Ravana joined Rama as he did not approve of Ravana’s evil policies.
Rama decided to cross the Ocean but only the mighty Hanuman could perform the great
leap to Lanka and others would not be able to do so. It was also not possible to navigate as

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

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

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even before the worship of Rameswar Linga as the former which was gifted by Siva
Himself bestowed courage, enterprise, loyalty and great devotion. As regards Rameswara
Linga, devotees who secure darshan; perform worship, Abhishek, Veda Pathana, Charities,
Kirtanas, and so on are among the top Bhaktas whose sins perish like Agni would do to
flies! The kinds of Bhakti to Siva Linga are basically eight-fold: Devotees of Rameswara
should display devotion and kindness; they should worship the Devotees of the Linga and
satisfy them; perform worship to Siva without reservations; their each and every action,
emotion and feelings ought to be reflected in the devotee’s physique, mind and Inner
Consciousness; listen carefully to the Sacred Stories of Rameswara Mahatmya; their love
and attachment to Rameswara should result in their voices full of emotions, eyes full of
tears, their instant reactions in terms of hair rising incidents when related to them;
remembering the name of Ramesewara and perform ‘Japa’always by reciting the Mantra:
Ramanatha Mahadeva maam Raksha Karunanithey, Iti Yaha Satatam bruyat Kalinasow na
bandhyatey; and taking refuge in Him, carry on one’s life![The list of Major Tirthas at
Rameswaram includes: Chakra Tirtham at Darbhhashayanam; Vetala Varada at South of
Chakra Tirtha; Wells inside Rathna Swami Temple: Lakshmi Tirtha, Chakra Tirtha, Siva
Tirtha, Yamuna Tirtha, Ganga Tirtha, Gaya Tirtha, Koti Tirtha, Sadhyamrita Tirtha,
Jambava Tirtha, Angada Tirtha, Sarva Tirtha, Chandra Tirtha, Surya Tirtha, Brahmahatti
Vimochana Tirtha, Madhava Tirtha, Nala Tirtha, Nila Tirtha, Gavaya Tirtha, Gavaska
Tirtha, Gandhamaadana Tirtha, Savitri Tirtha, Sarasvati Tirtha and Gayatri Tirtha; Near
Ekantarama Temple: Amrita vapi, Mangala Tirtha, Runa Vimochana Tirtha and Pancha
Pandava Tirtha; At Gandhamaadana Mountain, there is Paapa Vinaasana, and on way there
are Nakula Tirtha, Sahadeva Tirtha, Bhima Tirtha, Draupadi Tirtha, Arjuna Tirtha, and
Sugriva Tirtha; at Pamban the Tirthas are of Kapila, Bhairava an Amrita; Nearby Ratna
SwamiTemple are Hanuma Kunda, Agasthya Tirtham and Lashmana Kundam; Agni Tirtha
at the East beach of the Sea and Dhanushkodi at the Sea etc.] The Procedure for Sethu
Tirtha is to greet Samudra first, offer Arghya daan, recite the Mantra saying ‘Hey Sagara,
Swami of Rivers, allow me to take bath and wash off my sins just as a snake rejects its old
skin’; thus one takes three dips; offers Tarpanas to Devas, Rishis and Pitras; takes bath at
Chakra Tirtha, Kapila Tirtha, Sita kund, Runa Vimochana Tirtha, Rama Tirtha, Lakshmana
Tirtha, Papanashana Tirtha, Brahma Tirtha, Dhanush kodi, Agni Tirtha and so on.
Dharmaranya Mahatmya-Sadachari Brahmanas, SandhaVandana, Do’s & Dont’s
Maha Muni Veda Vyas described to Yudhishtara the eldest of Pandavas about the
enormous significance of Dharmaranya where none had enemity with anybody, a typical
Place of fearlessness, as tigers and rats played with each other, frogs and snakes coexist in
Peace and human beings and Rakshasas are mutually helpful and friendly! That was the
famous Forest where (Yama) Dharma Raja practised ruthless Tapasya for several Deva
Years (each day of Devas equalling hundred human years) addressed to Maha Deva.
Apprehensive of Dhamaraja’s intentions of a risk to his throne, Indra approached Brahma
who prayed to Maha Deva and the latter confirmed that Dharmaraja’s objective was
dignified and noble, but Indra became increasingly suspicious and despatched an
‘Apsara’named Vardhini to tempt Dharmaraja. Yamaraja had indeed known her intentions
but asked her to convey to Indra that he had no desire to occupy the Throne of Heaven. As
the Tapasya of Dharmaraja became more and more fierce, Maha Deva gave His ‘Darshan’
and agreed to three of his boons viz. that Dharmaranya where his sincere meditation was
made be admired in Three Lokas; that there be a highly Sacred Tirtha so materialised and

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that He (Maha Deva) be always present as Visweswara Linga. The Linga so set up with
Maha Deva’s boons eventually became as Dharmeswara Linga and sacred baths in the
Dhramavapi set up by Dharmaraja became popular as ‘Vyadhinashak’ or the destroyer of
diseases; those who offer ‘Yama Tarpanas’ would never face any danger in life; illnesses
like Antariya, Tijari, ‘Jwaras’ of limited days and Sheeta Jwaras of varying kinds should
never trouble human beings.
Veda Vyasa described to Yudhishtara the basic traits of Sadaachara Brahmanas ; he said
that among Human beings, Brahmanas constituted the cream of the Society; among them
were Vidwans, among Vidwans were Budhhimaans, and among them were Karmatthas or
those who practise Karmas were Brahmaparayana Purushas. Those who desire to maintain
Dharma do administer the precepts of ‘Yama’ and ‘Niyama’. Yama connotes Satya (Truth),
Kshama (Patience), Saralata (Tendernes), Dhyan (Meditation), ‘Karuna’ mercifulness,
Ahimsa (Non-violence), Mental and Physical Control, Sada Prasannata (cool temper
always), Sweet behaviour and delicate demeanour. Niyama connotes the ten fold activities
viz. Shaucha (Physical Cleanliness), ‘Snaan’ (Bathing), Tapa (meditation), Daan (charity),
Mouna (Maintaining Silence), Yagna, Swadhyayana (Reading by Self), Vrata (Pujas as
prescribed), Upavasa (fasting), and Indriya Daman (Control of Limbs). Human Beings
should certainly do well in controlling the Six Proverbial Enemies of Kama (Desire),
Krodha (Anger), Lobha (avarice), Moha (Infatuation), Mada (Arrogance) and Matsarya
(Jealousy).One should definitely realize that a human being enters the World alone and dies
alone and in between becomes responsible for the noble or ignoble tasks executed. On the
arrival of Mritu (death), human body is disposed off and almost immediately one’s brothers
and relatives tend to forget the dead person sooner than later. Jaayato haikalah Praani cha
tathaikalah, Ekalah Sukrutam Bhunkthey Bhunktey Dushkrutamekalaha / Dehe
Panchatvamapanne tyaktvaikam kaashttaloshtavat, badhva vimukha yaanti dharmom
yaantamanuvrajet / Such is the reality of life.

Among the Niyamas, Shoucha is to be observed by way of physical cleanliness including

the morning ablutions. Formal Snaan has an important role among the Niyamas which is
observed with ‘Kusha’ grass on hand and tucked in the tuft on head, wear clean clothes,
perform Pranayama ten to twelve times holding breath in a modulated manner in alternate
nostrils by reciting Pranava Mantra OM, then observe Morning Sandhya Vandana
commencing with ‘Achamana’ of Om Keshavaya Swaha, Narayana Swaha, Madhavaya
Swaha etc. followed by Marjana Mantra of ‘Om Aapo hishtha mayo bhuvaha thaana vurje
thadathana, Maherayanaya chakshasey/ yovassivatamo rasah tasya bhajahthehanaha
usiteeravamaatarah /tasya aranga maamavaha /Yassyakshayaya jinvadhah Apojanah
yadhaachanah’ (Paramatma! As You are kind to accept our Prayers, do favour us with the
means of our existence like food etc; do bless us with endless kindness our sincere desire to
have Your divine appearance which is eternally blissful). Then sprinkle water nine times on
Prithivi (Earth), Mastak (head), up on Akaakaash (the Sky), again on Akaakaash, on Prithvi
again, on Mastak twice, on Akaakaash and on Prithvi again. The words Prithvi signify the
two feet; Aaakaash signifies heart, the word Mastak signifies brain. Six kinds of
‘Snaanas’have been named viz.Varauna Snaan (bath with water), Agneya Snaan (Spread
over ‘Dhuup’or smoke on all the limbs), Vayavya Snaan (Bathing by free air), Yendra
Snaan (Bathing with rain water), Mantra Snaan (Purifying the body with Mantras) and
Braahma Snaan (Veda Mantra Abhishek). Indeed Braahma Snaan is the best as it ensures

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‘Baahyanatra Snaan’ -Purity both of external or physical and internal or mental
cleanliness.After Marjana Mantra, ‘Drupadadiva Mumunchaanah’ Mantra is followed by
the recital of Vidhijna Purusha ‘Ruthajna Sathyajna’ Mantras; thereafter, Aghamarshana
Mantra is recited thrice further followed by Pranava (Om), Vyahritis viz. Bhuh, Bhuva and
Suvaha and Gayatri Mantra: Tatsavithur Varenyam Bhargo Devasya Dheemahe
Dhiyoyonah Prachodayat’( May we attain the great Glory of Savitur / Paramatma, so that
He/She stimulates our prayers).He who performs Gayatri Japa three Sandhyas a day
through Surya Deva achieves Progeny, Wealth, Agricultural and Animal prosperity, Good
Health, Longevity, and all round Contentment. Gayatri Mantra Japa is followed by
Tarpanas with water and ‘Kushas’ to Brahma and Devas; Marichi and other Rishis with
Niveeti (Yagnopaveet as a Mala or Garland); and to Pitras with Tilas Black Tila’ or
Sesamum (with Yagnopaveeta as Praachinaveeta or reverse side); Note: Black Tila Tarpana
be avoided on Sundays, Sukla Trayodasi, Saptami, nights, Sandhya Vandana Times) and at
these times, only white Til be used.

Vedagnihotra or Use of Fire along with Vedas is of five kinds: ‘Sweekar’ or what is taught
from a Guru; ‘Artha Vichar’ (Aimed at Prosperity); ‘Mantra paatha Abhyas’ (Practice of
Mantras); ‘Tapah’ (as per practice of Vedas); and Teaching Sishyas (disciples). Morning
Agnihotras are aimed at ‘Praapti Raksha’ (Safeguarding what ever is achieved) and
‘Aprapti Prapti’ (Achieving what is not available). ‘Madhyahna kaala’ (mid-day)
Agnihotras are oriented to Bali Viswa ‘homas’ into Agni with lentils like Urad, Chana and
Matar; uncooked / cooked oil items, cooked rice, and ghee). Agni Puja is performed later
with Gandha, Pushpa, Akshatas (rice with turmeric powder) and so on. Sprinkling water on
all the sides of the Fire Pit is to ensure that Agni is never exposed naked). The Prasad is
distributed among the six categories of Dharma bikshus or Guests of Soceity without
hesitation, viz hungry travellers, widows /widowers, Vidyarthis, those who look after
others; Sanyasis and Brahmacharis. Also, food given away to Chandalas, dogs, yachakas
(beggars), patitas (fallen women), paparogis (diseased due to sins), etc .has its own benefits
to Brahmanas.

In the Grihashtashram (family life), Maharshi Veda Vyas extolled to Yudhishthar the
virtues of human beings, especially Brahmanas, as they play a pivotal role in performing
duties to Devas, Pitras, Co- human beings, Bhuta Pranis, Krumi-Keetas (insects), Pakshis
(birds) and even Asuras. Cows standing for virtues do fall in the care of Brahmanas as the
former represent Vedas-Rig Ved being the back of Cows, Yajur Ved being their middle
portion, and Sama Ved their ‘Kukshi’(stomach); ‘Ishta’or Yagnas and Yagas and ‘Apurti’
or Wells, Tatakas, Gardens etc are their horns; Veda Suktas are the body hairs; Shanti
Karma and Pushti Karma are their dung and urine; ‘Aksharas’ are their feet; Cows live for
their Pada-Krama-Jata-and Ghana Paatha viz. the various Mantras; Swahakar, Swadhakar,
Vashatkar and Hanthakar are the four nipples of their breasts, each of the nipples
representing Devatas; Pitras; Bhutas, Rishis, Munis and Sureswaraganas; and Human
beings respectively. The last nipple yeilds maximum milk to human beings.Thus the
responsibility of looking after cows is squarely on human beings. Besides, the ‘Grihastas’or
family members need to observe Snaanas, Pujas, Tarpanas, Bali Vaiswadevas, and ‘Atithi
Pujas’ or veneration to Guests in the normal course. Veda Vyas explained to Yudhishtar the
eight kinds of ‘Vivahas’ (weddings) viz. Braahma, Daiva, Arsha, Praajaapathya, Asura,
Gandharva, Raakshasa and Paisachika. When a bridegroom is invited and a bride is given

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

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Kamadhenu creates Vaishyas to safeguard and assist Brahmanas

Veda Vyas informed Yudhishtara that in Dharmaranya quite a few Sadachari Brahmanas
practising Dharma came to reside. In fact, there were some illustrious Sages who begot
sons and from them came a huge stock of progeny; for instance some twenty four
prominent Sages added to the stock such as Bharadwaja, Vatsa (Pradhama), Kaushika,
Kusha, Sandilya, Kashyapa, Gauthama, Chandana, Jatkaranya, Vatsa (Dwiteeya),
Vasishtha, Dharana, Atreya, Bhandila, Laukika, Krishnayana, Upamanyu, Gargeya,
Mridula, Maushaka, Punyasana, Parashara, Kaundinya and Gangasana. The progeny of
these Gothras named after these and many other Sages expanded and there came up a
problem of all the men engaged in various Dharmik tasks through out the day and even
early nights, there emerged problems of their security and threats from Rakashasas,
Yakshas and Pisachas. The concerned Kula Devis were created by Devas to protect the
Sages and Brahmanas, like Srimata, Tharani Devi, Gotrapa, Ashapuri, Icchhartinashani,
Pippali, Vikara vasha, Bhattarika, Suparna, Bhadri, Mahabala, Chamunda etc. But the
progeny of Brahmanas increased manifold. Once the Trimurties visited Dharmaranya and
found all the Brahmanas were extremely busy collecting Samidhas, flowers, Kusha grass,
wood etc. and some of the Sages narrated their hardship in procuring the Puja material
from the far off forests cutting into the Puja time and energy. Lord Vishnu appreciated the
hardship of Brahmanas and remembered Kamadhenu to create thirty six thousand men,
known as Vaishyas who were almost like Brahmanas at a few steps below their level,
though not versatile in Scriptures, Rituals and practice of Dharma, but capable of assisting
Brahmanas to fetch Puja material, safeguarding their interests and aware of the needs of
Brahmanas in general.Bhagavan Shankar commanded the King of Gandharvas called
Vishvavasu to supply sixty thousand virgins and facilitated weddings to the Viashyas thus
created by Kamadhenu to assist the Sages, Brahmanas and all those who could spare far
longer time each day to the Dharmic tasks thereafter.
Chaturmasya Mahatmya and ‘Shodasopacharas’ (Sixteen Services)
Chaturmasa or Four Month period commencing from Ashadha Shukla Ekadasi known as
Devashayani Ekadasi (when God sleeps) till Kartika Shukla Ekadasi called Deva
Prabodhini Ekadasi(when God is awake) is observed by persons of all ‘Varnas’with piety,
Indriya Nigraha or Self control of Organs and Rituals. (Chaturmasa commences from
Ashadha Purnima or Guru Purnima till Kartika Purnima for Sanyasins). Bhagavan Vishnu
is stated to rest on ‘Ksheera Sagar’ (Ocean of Milk) during the Chaturmasya (Four Month)
period and hence all Oceans, Rivers, Ponds and Water Bodies acquire divinity. Bathing in
these Places is thus a significant exercise as Bhagavan Narayana spreads out Himself in
water and destroys sins of those who bathe especially in the holy rivers like Pushkar,
Prayag, Narmada, Bhaskara Kshetra, Prachi Saraswati, Samudra Sangam, Godavari, or
Ganga. For example, bathing in Narmada even for three days with great piety and
concentration results in demolition of sins; Godavari baths for a fortnight of early mornings
secure devastation of old and current account failings in life and pave the way to
Vishnudham. ‘Snaans’with tila and Amla mix or Tulasi or Bilva leaves placed on head and
reciting Vishnu namaas on the lips and in mind during as many days as possible during the
Chaturmasya would yield instant results by providing physical fresshness, mental
contentment and purity of thought and action. According to Scriptures, Snaan is the first
step of physical clealiness and ‘Anthassuddhi’ (internal purity), before taking up any task

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

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

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fifteenth Service is by way of Parikrama (Circumambulation) as the corresponding Rucha
is: Yagnena Yagna mayajamtha Devaah, Thani Dharmani Prathamaanyaasan, the ha
naakam Mahimaanah Sachamthey yathra Puurvey Saadhyaah Santhi Devaah. Finally the
Sixteenth Service is Self realisation that is to identify the self with Bhagavan Vishnu
Himself! The relevant Stanza of Purusha Suktam states: Vedahametham Purusham
Mahaantam Aditya Varnam Tamasah Parasthat, Thamevam Vidwanamritha Iha Bhavati,
Naanyah Panthah Vidyatheyanaaya (I know Purusha or Bhagavan who is Mahantham or
Supreme; who is resplendent like Sun and is very far off from darkness. Whoever could
realise Him attains Salvation in this world itself; there is no other way indeed.)
Siva Mantra, Siva Ratri, Siva Puja, Siva Pradosha Vrata and Siva Kavacha
Jyotirmatra Swarupaya Nirmala Jnaana Chakshusey, Namah Sivaaya Shantaya
Brahmaney Lingamurthaye/ (My humble Greetings to Siva whose Form is of splendour,
Eyes are of sparkling wisdom, Linga Swarup is Brahma and Features are of Peace and
Propitiousness!)
Sage Suta while addressing a Gathering of Rishis and narrating the ‘Brahmottara
Khanda’of Skanda Purana described the significance of devotion to Maha Deva by way of
Siva Mantras, Siva Ratri and Siva Puja.The ‘Adi Panchakshari Mantra’ when
complemented with Pranava Mantra ‘Om’ is known as the Shadakshari Siva Mantra Om
Namah Sivaaya. This most Sacred Mantra is complete, composed and compact which is
considered as the Soul of ‘Upanishads’and is the most potent tool utilised by Sages down
the ages for realising Bhagavan; it is stated that this simple device is the Key to multiple
applications like Tirthas, Yagnas, Tapas, Japas, Yoga Practices, Vrathas, Sacrifices and
Pujas. A person lost in the dark and frightful forests of ‘Samsara’, the Mantra is a beacon
light; it is the ‘Badabagni’ or the engulfing fire that brings down huge trees of ‘Maha
Pathakas’ or the Great Sins into ash; This Shadakshara is Ambrosia to those who have no
awareness of Ritulas, Deekshas or Pujas with strict regulations and controls; methodology
of Homas, Tarpans and ‘Upadeshas’ by Gurus, and extreme care for observing Physical
and Mental directives and parameters. This Mantra is a God-sent facility especially to
woman folk, Shudras with no access of complicated Mantras much less to Vedas and
Scriptures, those who are ‘Varna Sankaras’or who jumped the Rules of Superior Varnas,
outlaws of Society and confirmed Sinners, Criminals and fallen men and women. Sage Suta
cited the example of a King Dashahi of Mathurapuri married to Kalavati the daughter the
King of Kasipura. After the wedding, the bride requested her husband to observe celibacy
as she was performing a Vrata for a few days, but the King attempted force despite
protests; the bride’s body became so hot that the groom had to refrain. The King realised
his folly and asked his wife to teach the Panchakshari Mantra, but since she was a wife to
the King advised him to approach Guru Gargacharya to be initiated with the Panchakshari
Mantra. The King practised the Mantra and within hours experienced a feeling of freshness
and freedom of sins. After the Vrata by the Queen, the King became completely changed
and lived with happiness and good progeny, as they continued the practice of the
Panchakshari Mantra always.
Siva Ratri in the months of Magha / Phalgun Krishna Paksha Chaturdasis are considered
extremely crucial, especially the ‘Upavasas’ (day-night fasts) and Jaagarans (night-long
awakenings). The ‘Punya’ of worshipping Siva Linga especially with Bilwa Tree Leaves
along with ‘Abhishekas ’is stated to be as good as ten thousand Ganga Snaanas. Siva Ratri

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‘Upavasas’are said to equate performing hundred Yagnas.These facts were illustrated by
the experience of a noble King called Mitrasaha who visited forests for hunting. He killed a
Rakshasa and the latter’s younger brother desired to teach a lesson to the King, took the
form of a human being and wangled a job in the Royal Kitchen as a cook. Sage Vasishtha
visited the King who invited the Sage for a meal. The cunning Rakshasa brother who was a
cook in the Royal Kitchen served ‘Nara Maamsa’ or human flesh to Vasishtha. The Sage
who found human flesh in the food became extremely angry and cursed the King to
become a Raakshasa. The King being innocent of the charge appealed to the Sage to
withdraw the false charge but no avail. The King grew angry and was about to give a return
Curse to the Sage but the Queen named Madayanthi begged of the King not to do so but
since the Manrtik waters of the King were already drawn out; he had to sprinkle the waters
on his own feet and hence was known as ‘Kalmashapaad.’ But in view of the curse of
Vasishtha, the King had to roam in the forest as a Raakshasa for twelve years. As the curse-
period was almost over, the King-turned-Raakshasa found a young Brahmana couple
roaming in the forest for fun and caught hold of the Brahmana boy; his wife who had the
awareness of the Rakshasa’s background made an appeal to him and conveyed that the
Rakshasa was actually a King but was converted due to Vasishtha’s curse. But the
Rakshasa killed the boy and out of fury and sorrow the woman jumped into death pyre for
Sati Sahagamana while cursing the Rakshasa that if even after his return as a King would
ever meet his wife in union, he would die at once. Queen Madayanti was aware of the curse
to the King by the Brahmana woman and conveyed the same to the King too. Thus the
Royal Couple desisted themselves their desires and became ascetic-like. The King had the
feeling that a Piscachi was always after him due to the ‘Brahmahatya Pathaka’ of the
Brahmana Couple.That was the time when Sage Gautham called on the King and the
Queen who conveyed their entire story of misfortune.The Sage suggested that King
Mitrasaha and Queen Madayanti must visit a highly Sacred Kshetra called Gokarna where
the utterance of Bhagavan Siva’s name itself would instantly dissolve the worst possible
Maha Patakas. This Kshetra was as potent and Sacred as Kailasa and Mandarachal on
whose Sikharas (Peaks) stayed Maha Deva. Demon Ravanaasura did severe Tapasya and
secured a Siva Linga, but on way when Raavana asked Ganesha disguised as a care-free lad
tha latter tricked the Asura and established the Parama Linga at Gokarna instead of being
taken to Lanka since Ravana would have become invincible otherwise.This most sanctified
Kshetra is the residing Place of Vishnu, Brahma, Kartikeya and Ganesha and had no
parallel in destroying even the toughest Sins. Situated on the west coast of Bharata Desha,
this most sancrosanct Temple Complex is the most sought after Center known for
disbanding Brahmaghaati, Bhuta drohi, Bhratrudrohi as also hardcore and toughest crimes.
On certain specified days, Darshan and Puja yield double the benefit, such as Sunday,
Monday and Wednesday coinciding preferably with ‘Amavaasyas’. Sacred bathing in the
Ocean, followed by Daan, Pitru Tarpan, Siva Puja, Japa, Homa, Vratacharya and Brahmana
Satkaar (Gifts to Braahmanaas) as also Bilwa Puja and Abhisheka with milk, ash and
Gandham (Sandal Paste) would keep a mortal on a high pedestal indeed. On the sacred
Krishna Chaturdasi of Maagha (Phalguna) month, Siva Puja with Bilwa leaves, followed
by Upavaas, Jaagaran and stay in the Temple Premises would set up steps to Sivaloka.Thus
Sage Gautama advised the Royal Couple, who had almost lost hope in their lives! He
narrated a strange incident to reinforce faith in the Gokarna Kshetra; he saw a Sarovar in
the consecrated surroundings where an old, diseased and tattered Chandali woman who was

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almost dying. He also saw an aeroplane in the shy carrying a handful of passengers dressed
like Lord Siva Himself! As they got down from the skies, they approached the old woman
whom none would not even like to touch. The Sage noted that they were Sivadutas and
prevented them from going nearby as he could see from his ‘Divya Drishti’(Celsetial
Vision) that the wretched woman had a frightfully sinful background in her earlier life; she
was an immoral, lusty and despicable prostitute who never even took the name of
Bhagavan Siva and steeped in sins of all kinds. Yet, Sivadutas arrived by a special
‘Vimana’ (aeroplane) to fetch the woman to Sivaloka! The secret of the woman was that
she used to take the name of Siva inadvertently, more as a byword; she had the fortune of
residing in Gokarna Kshetra; she spent nights without food and was awake all through on
Siva Ratri days; she had kept bilva leaves on a Siva Linga a few times again accidentally
and not out of veneration. It was in this context that Sivadutas took her soul to Sivaloka
having given to her a beautiful physical get-up, dressed in silks and ornaments, decorated
with flowers, with fragrances spread out all around!
Siva Puja : Sivo Guruh Sivo Devah Sivo bandhuh Sharirinam, Siva Atma Sivo Jeevah
Sivaadannayna kinchana/ Bhagavan Siva is Guru, Siva is Devata, Siva is the relative of
Human Beings, Siva is Atma, and Siva is Life; without Siva none else exists. With Siva as
the receiver, the returns are immense of whatever Daan, Japa and homa are performed. It is
the tongue which praises Siva that is worth possessing; the mind which meditates Siva is
worth having; the ears that listen to Siva’s holy acts are worth keeping; the eyes which look
down with veneration of Siva are worthy of acquiring; the feet which roam freely in Siva
Kshetras are valuable; and the limbs of one’s body are worth retaining if only they are
utilised in the honour of Siva. Be it a human being as a chandala, man, woman or eunuch, a
Siva Bhakta is always eligible for attaining Mukti. This was illustrated by Suta Muni to the
congregation of Rishis at Naimisa Forest by the experience of Raja Chandrasena of Ujjain
and a Cow-boy called Srikar. Chandrasena was an extraordinary Siva Bhakta and
Manibhadra the Chief of Siva Parishad gifted a Chintamani to the King. The Kings of
surrounding Kingdoms grew jealous of Chitrasena and attacked his Kingdom, but he was
unnerved since he had immense faith in Bhagavan Siva and continued his prayers in the
Mahakaal Temple. At the same time, a Cow-woman accompanied by her son too witnessed
the King’s Puja. On return to his home, the boy who fully understood the Puja procedure
practised the Puja secretly without the knowledge of his mother; he improvised a stone as a
Sivalinga and performed various imaginary services to Bhagavan like Snaana, Pushpa,
Chandana, Akshata, Dhup, Deepa and Naivedya. As the boy was deeply immersed in the
worship, his mother called him for food but as there was no response she searched for him
and he was engrossed in the Puja. The mother chided him and even threw away the so-
called Puja material that was improvised; in fact when the boy was in a trance of devotion
and she dragged him away; he begged of the ‘Siva Linga’ or the Stone that was improvised
not to punish his mother as she was an ignorant woman. Within minutes, the Place where
the boy worshipped turned out to be a huge Sivalaya with golden domes and beautifully
laid walls,doors and floors and an installed Linga on a platform made of blue sapphire and
other precious stones. The appearance of Sivalaya surprised the boy, his mother, entire
Ujjain, Chitrasena, his enemies who surrounded Ujjain and the whole Region. The enemy
Kings sought the pardon of King Chitrasena; the King extolled the devotion of the Gopa
boy; the mother of the boy was overwhelmed with repentance of her indiscretion on the one
hand and of supreme joy and pride for her son on the other, and the unimaginable

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happening became a talk of the Region. At this very time, Lord Hanuman appeared and
addressed the gathering of devotees and stated that the formation of the Linga happenned at
the Pradosha Time on a Saturday just on the strength of the sincerity and unadulterated
faith of the boy who would be known further as Srikar, that in the eighth generation after
the boy there would be an Avatara of Vishnu popularly called Sri Krishna and meanwhile
that He would teach the Rituals in the Temple to the Gopabala Srikar to carry on the daily
tasks from then onward.
On every Trayodasi evening, Pradosha time is observed as Mahadeva performs ‘Siva
Thanadava’ (dance) on the Silveren Mountain of Kailasha as all Devas would be present
and euologise Nataraja and His Supremacy. The Bhaktas, desirous of attaining the ‘Four
Purusharthas’viz. Dharma, Artha, Kama and Moksha, observe the Pradosha Time with Siva
Puja, Homams, Stutis (Praises) and charities. Those devotees who are involved in such
activities secure immediate relief from poverty, disease, indebtedness and discontentment.
Pradosha Vrata is observed by fasting, ‘Snaan’at three ‘ghadis’ before evening,
‘Sandhyavandana’ and Siva Puja. The Puja is initiated by way of Atma Suddhi, Bhuta
Suddhi, three Pranaayamas, Matrukaa Nyasa, Devata Dhyana, Parama Siva’s Dhyana,
greeting to Guru on the left side of one’s back, bowing of head on the right side, touching
both the shoulders and thighs by way of Nyasa of Dharma, Jnaana, Vairagya and Iswarya;
Nyasa of Naabhi and both the sides of the body to avoid Adharma, Agyaan, Avairagya and
Anaiswarya; Nyasa on Hridaya (heart) with Ananta, Achyuta etc.; perform Nyasa from
Adhaara Shaki to Jnaanatmaka Shakti imagining heart as a lotus of various petals;
Bhagavan with Three Eyes, Chandra on His Head, ‘Jatajut’( Twisted Hairs on the Head);
‘Neela kantha’ indicating enormous mercy; Sarpa Haara or a Chain of Snakes; Tiger Skin
and so on. Thereafter the Puja is performed by way of Avahana (Welcome), Rudra Sukta
Recital, ‘Panchamrita Abhishek’, Vastra, Arghya, Paadya, Achamana, Yagnopaveeta
(Sacred Thread), Aabhuushana (Ornaments), Chandana, and worship with Bilva, Mandara,
Red Lotus, Dhatura, Kanera, Chameli, Kusha, Tulasi, Apamarga, Champa, Karaveera and
other flowers and ‘Dalaas’(leaves); Dhupa, Deepa, ‘Naivedya’, Neerajana; Mantra Pushpa
viz. Yopaam Pushpam Veda to Chandra, Agni,Vayu, Nakshatra, Parjanya,etc; followed by
‘Atma Pradakshina’, Chhatram, Chaamaram, Nrityam, Geetam, Aaandolika, and various
other Services. The Grand Finale of the Pradosha Vrata ought to be ‘Siva Stuti’ as follows:
Jaya Deva Jagannadha Jaya Shankara Shaswata, Jaya Sarva Suraadhyaksha Jaya Sarva
Suraarchita, Jaya Sarva Gunaathita Jaya Srava Varaprada,Jaya Nitya Niraadhhara Jaya
Vishvambharaavyaya, Jaya Vishvaikavedyesha Jaya Naagendra Bhushana, Jaya
Gauripathey Shambho Jaya Chandra Sekhara, Jaya Kotyarka samkaasha Jayaanantha
Gunaashraya, Jaya Rudra Viruupaksha Jayaachinthya Niranjana, Jaya Naatha
Kripaasindho Jaya Bhaktartibhanjana, Jaya DustaraSamsaara Saagarottharana
Prabho,Praseeda me Mahadeva Samsaarartasya Khidyatah, Sarva Paapabhayam hrutva
Rakshamaam Parameswara, Mahadaaridya –magnascha Mahapaap hatasyacha,
Mahashoka Vinishtascha Mahaarogaathurasya cha, Runabhaara pareethyasya
Dahyamaanasya Karmabhih,Graheh Prapeedyamaanasya Praseeda mama Shankara.
Siva Kavacha: Realising that Bhagavan Siva was the Origin of ‘Srishti’ (Creation) which
was far beyond human comprehension; Sage Sharabha scripted the famed Siva Kavacha or
the Body Safeguard to humanity: ‘May Sarvadevamaya Mahadeva save me from this deep
Samsaara Kupa; may His Sacred name relieve me from the totality of sins from my heart.
May Bhagavan Siva save me whose Body Form is His Universe and whose resplendent and

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happy embodiment of ‘Chidaatma’ or Ever Happy Soul is Eternal. May Eswara, whose
presence is all pervading from even the small to the smallest existence is replete in the
Universe, save me from the massive stock of sins from my life! May ‘Ashtamurthi’Girisha
who had taken the Form of Earth save me from my daily tribulations. May Parama Siva
who assumed the appearance of Water which is life-giving provide me security of life. May
Maha Siva who ends up the Universe with fearful flames and performs Rudra Tandava
(dance) while enjoying the destruction of Life bestow relief to me from heat and fury.May
the Three Eyed and Five Faced Siva, the’Satpurusha’ grant me Vidya (Knowledge), Abhay
(shelter) and ‘Vara’(boon) at all times out of His endless mercy fron the Eastern side. May
Siva, who wears Kuthara, Ankusha Pasha, Shula Nagaada and Rudrakshamaala and is also
known as Neelaruchi, Trinetra, and ‘Aghora’, keep me safe in the Dakshina (Southern)
side. May Omni Potent ‘Sadyojata’ who sports Chandama, Shankha and Sphatikamala on
His Body look after me on the Western front. May ‘Vamadeva’Bhagavan save me from the
Northern Front. May ‘Ishana’save me from the above or the sky! May Bhagavan
Chandramouli save my head, Phaalanetra my forehead, Bhaganetrahaari my eyes,
Viswanaatha my nose, Shrutageetakirti my ears, Panchamukha my face, Vedajihva my
tongue, Girisha my neck, Neelaantha my two hands, Dharmabaahu my shoulders,
DakshaYagna Vidhvmavsi my Vakshasthal Girindradhanva my stomach,
Kamadevanaashak my Mahyadesh, Ganesha Pita my navel, Dhurjati my ‘Kati’, Kubera
Mitra my Pindaliyas, Jagadeeswar my Ghutnas, Pungavakethu (two janghas or thighs), and
Suravandyacharan (both the feet worshipped by Devas). May Maheswara save me during
the first Prahara Time; Vaamadeva the second Prahara, Triayambak the third Prahara and
Vrishabhadwaja the final Prahara; Sisireswar at the begnning of the night; Gangadhar save
me midnight; Gauripati at the end of night; and may Mrityunjaya save me always.Shankar
should protect me from the Internal Physique; Sthhaanu from the Bahya Stithi or Extrenal
Being, Pashupati saves me from the intermediate Stage of consciousness and Sadasiva may
protect everybody always. Let Bhuvanaikanath save me while standing, Prananath in
motion; Vedantavedya while my standing, Avinaashi Siva during my sleep; Neelakantha
during our tavel; Tripuraari while passing rocky places; Mrigavyaaghra passing through
forests; and Mrigavyaghya in Maha Pravaasa or deep and dense jungles. I seek the refuge
of Veerabhadra whose high blast and frightening presence shakes up the whole Universe.
May Bhagavan Mrida who could devastate crore-strong of armies in split seconds and has
the unimaginable might and speed to do so, and Tripurantaka whose‘Pralayakaal’Trisula
could submerge the entire Creation into an endless sheet of water, save me from my bad
dreams, awful omens, dreadful feelings of mind, durbhiksha (extreme poverty),
Durvyasanas (terrible habits), diseases, fear of poisonous species, and victimisation of evil
‘grahas’, natural mishaps like cylones, earthquakes and floods and all such unfortunate
experiences. I greet Sadasiva who is the embodiment of all Tatvas and their interpretation,
the Creator, Preserver and Destroyer of all the Worlds, the unique witness of existence, the
Donor, Sin Remover, the epitome of Propitiousness, the Nirguna, the Unparalelled,
Nirakar, Niraabhas, Niramaya, Nishprapancha, Nishkalanka, Nidvandhya, Nissanga,
Nirmala, Gati Sunya, Nithya Rupa, Nithya Vaibhava Sampanna, Anupama Iswarya,
Adhara Sunya, Nithya, Shuddha Buddha, Paripurna, Sachhidanandaghana, Adviteeya,
Parama Shanta, Prakashamaya, and Teja Swarupa. Hey! Rudra, Maha Roudra,
Bhadraavataar, Duhkhadavagni vidarana, Maha Bharava, Kaala Bharava, Kalpanta
Bhairava, and Kapaala Maalaadhari. Hey, Wearer of Khatvanga, Khatga, Dhala, Paasha,

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Ankusha, Damaru, Shula, Dhanush, Baana, Gada, Shakti, Bhidipaala, Thomar, Mushal,
Mudgar, Pattisha, Parashu, Parigha, Bhushundi, Shataghni, Chakra such other frightful
weapons! Hey, Mukhadamshtra karaala, Vikata Attahaasya visphaarita Brahmaandala
mandala, Nagendra kundala, Nagendravalaya, Nagendracharmadhara, Mritunjaya,
Triambaka,Tripurantaka, Viruupaksha, Visweswara, Viswarupa, Vrishavaahana,
Vidyubhushana and Vishvatomukha.You guard me, burn off fear of my death, demolish
my Apamrityu and my fear of external and internal diseases, shield me from
‘Arishatvargas’or the Six Enemies of Kama, Krodha, Lobha, Moha, Mada and Matsara ;
tear down my terror of Raakshasas, Bhutaas, Kushmandas, Betalas, Brahma Raakshasas
and such other Kshudra Shaktis. Oh Lord, equip me against Naraka Bhaya (Terror of Hell),
Kshudha Trishna (hunger and thirst), and apprehensions. Victory to You Bhagavan! Do
strengthen my physique, mind and Soul and insulate me from all possible risks of life with
this Parama Shakti Maha Siva Kavacha.
Kashi Mahatmya- Pride of Vindhyachal suppressed by Sage Agastya
‘Bhoomishthapi na yatra Bhoomnidivatopuschairathah sthaapiya, ya badhhava Bhuvi
Muktida syuramrutam Yasyam mrita Jantavah/ Ya nityam trijagat pavitra thatini Theero
Suraih Sevyathe, Saa Kashi Tripurari raja nagari Paayadpaayaajjagat’ (Even situated on
Earth it is disconnected with it and even connected with the Upper Lokas it is situated in
the lower Lokas, the City of Kasi provides salvation to all the Lokas even while it is set up
in the ‘Panchabhoutika’Bhu Loka, whose dead persons attain divinity since Kasi Nagar is
Maha Deva’s Capital, where Sacred Ganga flows always).

Sage Narada incited ‘Vindhyachala’ comparing it with Maha Meru and the latter grew his
size to surpass the height of Meru Parvata. As a result, the course of Surya Deva was
obstructed and one half of the Universe became dark and the other half became too hot to
live in. All the Deities made an appeal to Lord Brahma who suggested that they should all
approach Sage Agastya who could only control the situation. When the Devas approached
the Sage, he was upset and sad but had no recourse to defy Lord Brahma’s command; along
with his wife Lopamudra, an illustrious ‘Pativrata’ dedicated fully to her husband, the Sage
had to leave Kashi which was very dear to both of them and knew fully well they would
not return in their life time. The Sage took leave of Parama Siva Visweswara, Devi
Annapurna, Devi Visalakshi and Kaalabhairava and also of Devi Ganga for his last dip at
Kasi. The Couple experienced such grief of parting Kasi as a child would cry parting with
the parents. As soon as Sage Agastya arrived, Vindhyachal was frightened that the Sage
could as well obliterate his very existence as he was aware of his unpardonable mistake
having upset the whole Universe. As such, Vidhyachal had taken the first command of the
Sage and became diminutive in size and the course of Surya Deva got restored at once.
Agastya asked Vindhyachal to be in that form till he returned back to the same Place.
Subsequently, the Couple travelled Southwards of Vindhya on the banks of River Godavari
and reached Kolhapuri and secured the ‘Darshan’ of Maha Lakshmi. The Sage extolled
Devi Lakshmi as follows: Matarnamaami Kamale Kamalayathakshi, Shri Vishnu
hritkamala vaasini Viswa maathah/ Ksheerodaje Kamalakomala garbha Gauri, Lakshmi
Praseeda satatam namathaam Sharanye/ Twam Sri Rupendra sadaney Madanaika
maatha-Jyothistraasi Chandramasi Chandramanoharaasye/ Surye Prabhasi cha
Jagathrithaye Prabhaasi Lakshmi Praseeda Satatham Namathaam Sharanye/ Twam
Jaathavedasi Sadaa Dahanaatma Shakti-Vedhastvayaa Jagadinda Vividham Vidhatyat/

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Vishambharopi Bibhrudaakhilam Bhavatya, Lakshmi Praseeda Satatam Namathaam
Sharanye/ Twaktyakthamyetadamaley Harathey Haropi, Twam Paasi Hamsi Vidadhasi
Paravaraasi/ Eedhyo babhuva harirapamaley Twadaaptya Lakshmi Praseeda Satataam
Namataam Sharanye/ Surah sa eva sa Gunii sa Dhanyo, Maanyah sa eva Kula sheela
kalaakalaapih/ Ekam Shuchih sa hi pumaan Sakalopi Loke, Yatrapoktava Shubhey
Karunaa kataakshah/ Yasmivaseh Khanamaho Purushey Gajesvey, Strainey Thruney
Sarasi Devakuley Gruhenney/ Ratney Patatrini Pashaou Dharaayaam/ Susreekameva
Sakaley Thadihasthinanyat/ Twaktspushtameva Sakalam Shuchitaam lameta, Twaktameva
Sakalam Twashuchih Lakshmi/ Twannama Yatra cha Sumangaleva tatra, Sri Vishnu Patni
Kamaley Kamalalayopi/Lakshmi Shriyam cha Kalaam Kamalaalayam cha, Padma
Ramaam Nalina Yugma karaam cha Maam cha/ Ksheerodaja amamrita
kumbhakarimiraam cha, Vishnupriyamiti Sadaa Japataam kka duhkkam/ ( My greetings to
You Mother! You have the broad Eyes of a Lotus; the Resider of Lord Vishnu’s own Heart
and the Supreme Mother of the entire Universe with a delicate belly like the softness of a
Lotus leaf; I seek protection from You for Your Kindness always. You are the Mother of
Madana and are memorable with the name of Sri in Vaikuntha.You possess the coolness of
Chandra, the spendour of Surya and the blistering heat of Agni; You share the reponsibility
of Brahma for Creation, Vishnu for Preservation and Rudra for destruction of the Universe
or in short the Karya-Karana Swarupa of the Whole World; You are the Unique Shuura
Veera, Gunavaan, Vidwaan, Dhanya, Maanya, Kuleen, Sheelavaan, and the epitome of all
‘Kalaas’ or features of the World and of Piety and Purity. Even a split second gaze of
Yours would bless the Beings, be it a human being, elephant, horse, Eunuch, Water body,
Deva Mandir, Home, Anna (Food), Jewellery, Animals and Birds, Earth and any thing in
short. When a light touch of Yours is blessed to a being, it becomes Live and Pure and the
converse too is true. You are the Emblem of Propitiousness, Prosperity and Success. Every
one is ready and too happy when Your any name is pronounced as Lakshmi, Shri, Kamala,
Kamalaalaya, Padma, Ramaa, Nalinayugmakara, Maa, Kseerodaja, Amritakumbhikara, Era
or Vishnu Priya). Sri Laksmi was pleased with Sage Agastya at his sincere and heartfelt
eulogy and blessed the couple with Her appearance; She stated that since She knew as to
what was tormenting the Sage, he would certainly return to Kashi during the next twenty
ninth Dwapara Yuga as Veda Vyasa and take up the Sacred Task of annotating Vedas and
scripting ‘Ashtaadasa Puranaas’ and gain immorality through his glorious Works!

Manasa Tirtha

After leaving Kolhapuri, Sage Agastya and his wife Lopamudra visited Srishaila; it is
stated that a glimpse of the Temple ‘Shikhara’ (Minaret) where Bhagavan Mallikarjuna and
Devi Bhramaraamba reside is enough guarantee against Punarjanma (rebirth). The Sage
described that after Kasi, there were several important Tirthas like Prayaga,
Naimisharanya, Kurukshetra, Gangadwar (Haridwar), Avanthi, Ayodhya, Mathura,
Dwaraka, Amaravati, Ganda sagar Sangam, Kancheepura, Triambaka, Prabasa Tirtha,
Badarikaashrama, Omkara Kshetra, Purushottama Kshetra ( Jagannatha puri),Gokarna,
Pushkara, and Gaya which is well known for indebtedness to Pitras. But the most
significant one is the Manasa Tirtha, which stands for Kshama (Tolerance), Satya (Truth),
Indriya Nigraha (Control of Body Parts), Daya (Mercy), Daana (Charity), Dama (Mind
Control), Santosha (Happiness or Contentment), ‘Brahmacharya Paalana’or Celibacy,
Jnaana Tirtha, Dhairya Tirtha and Anthakarana Shuddhi Tirtha. Such Manasa Tirthas

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represent the essential virtues of humanity and are the bye- products of Mind and Heart.
Just as bathing in a Holy River is not mere task of body cleanlinesss devoid of mental
purity, visits to Tirthas also are not necessarily as simple as diving and dunking. Indeed the
physical hygiene might be the first step to Internal Transparency, but visits to Tirthas by
person of cruelty, crookedness, avarice, and such other negative tendencies are of little
consequence.At the same time, frequent visits to Tirthas and Snaans in Holy Rivers do
pave the ways to the right paths and hence the prescription by the Scriptures till a stage
arrives for Manasa Tirtha visits!

Description of Celestial Worlds

A Bramhana by name Siva Sarma lived in Mathura who was no doubt well versed in Scriptures
but gradually became worldly wise and gave more and more of priority to earning property,
Bhumi, jewellery and the like. He had suddenly realised his folly and cursed himself that none
of the precepts that he exhorted to others for making money was practised by him. He then
commenced Tirtha Yatras and executed Snaans, Worships, charities, daily ‘Agni Karyas’ or
homams, Tarpanas, Shraddhas and such other noble tasks at various Tirthas like Ayodhya,
Prayaga, Kashi, and Mayapuri. In the course of the Tirtha Yatras, Siva Sharma experienced
death and felt that an aeroplane arrived from Vishnuloka with two passengers named Vishnu
prashads to take him away. Along with Siva Sharma, the Ganas travelled various Lokas on way
to Vishnu Loka. They first flew over Piscacha Loka where they saw the miserable creatures
that gave away charities reluctantly, performed Siva Pujas for showing off to others and
discouraged others to give charity, Pujas, Snaans, homas, Tarpanas and prayers. They then
witnessed Guhya Loka where the inhabitants amassed money but had hidden gold, properties
and jewelery that could not be traced. Then came Gandharva Loka which was full of singers
who made several good turns in their mortal lives such as charities, Pujas, Tirtha Yatras, Agni
Homas, recitals of Bhakti Geetas, Veda Parayanas and so on; illustrious singers like Tumbura
and Narada who had ready access to Devas, Planets, Trimurtis and even lower worlds belonged
to this Loka. Siva Sharma and the Vishnu Ganas witnessed Vidyadhara Loka where Gurus
treated their disciples as their own sons, the well-to-do persons performed charities like Kanya
Daans, Bhu Daans, Go Daans, Suvrna Daans and led virtuous lives on Earth engaged in Veda
Pathana, Vratas, Worships, and so on. The Vishnugana duo had then shown Siva Sharma a few
glimpses of Naraka Loka, the scenes of retribution to sins perpetrated by human beings and the
treatment given by the Yama dutas as per the Manuals of the various Hells; however the
Vishnuganas portrayed Dharma Raja as a benevolent King much unlike what was normally
imagined. No doubt Yama Dharma Raja was a strict disciplinarian and stickler of Rules.The
Vision of Dharma Raja is as per the eyes of the Viewer who could be guilty, less guilty or non-
guilty! However, Dharma Raja instructed his Yamadutas that they should not approach persons
who take the names of Govinda, Madhava, Mukunda, Hari, Murari, Shambhu, Siva, Esha,
Chandrasekhara, Damodara, Achyuta, Hara, Neelakantha, Vishnu, Nrisimha, Shankara,
Narayana and so on. Sivasharma and Vishnuprashads then travelled to Surya Loka and found
Surya Deva who was Sarvatma Veda Purusha. Those who were taught Gayatri Mantra ought to
perform Gayatri Japa thrice a day at the Three Sandhyas and if they did not do so were
considered as the fallen human beings attracting retribution of justice. Those who observed the
‘Sandhya Vandana’ in favour of Surya Deva and Gayatri Mata as prescribed would be blessed
with long life, health, affluence, Wealth, Cattle, Friends, Progeny, Good Life Partner, viz. the
‘Ashta Ishwaryas’ or the Eight folded Prosperity. One should realise that Gayatri and Surya

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Deva has the ‘Vachya-Vaachaka’ relationship or of the Speech and the Target of the Speech
(Gayatri Mantra and Sun God). Also, Gayatri is Brahma, Vishnu and Parama Siva and is the
Quintessence of Vedas and Scriptures, defining what Supreme Energy or Paramatma is all
about! Durlabha Sarva Mantreshu Gayatri Pranavaanvita, Na Gayatryadhikam Kinchitrayopu
Parigayathey/ Na Gayatri samo mantro na Kasisaddashi Puri, Na Viswesha samam
LingamSatya satyam Punah Punah/ Gayatri Veda Jananii, Gayatri Brahmanaprasuh,
Gaataaram Shrayatey Yasmaadyatri thena gaayathey/ At the time of Solar Eclipse, what ever
virtuous tasks like Snaan, Daan, Japa, Homa etc. are performed would help ‘Surya Saameepya
Praapti’ or steps to attaining Surya Loka after one’s mortal life. Recital of the following Surya
‘naamaas’ (names) by prefixing ‘Om’ and suffixing ‘Namah’ during the Eclipse Time would
assure removal of poverty, disease, difficulties and discontentment: Hamsa, Bhanu,
Sahasranshu,Tapana,Taapana, Ravi, Vikartan, Vivaswaan, Viswakarma, Vibhaavasu,
Viswarupa, Vishwakarta, Maarthanda, Mihira, Anshumaan, Aditya, Ushnagu, Surya, Arthama,
Bradhna Diwakara, Dwaadashaatma, Saptahaya, Bhaskara, Ahaskara, Khaga, Sura,
Prabhakara, Srimaan, Lokachakshu, Graheswara, Trilokesha, Loka saakshi, Thamaari,
Shaswatha, Shuchi, Gabhastihasta, Teevramshu, Tharani, Sumahorani, Dyumani, Haridaswa,
Arka, Bhaanumaan, Bhayanaashana, Chhandoshva, Veda Vedya, Bhaswan, Pusha,
Vrishaakapi, Ekachakraratha, Mitra, Mandehaari, Tamishraha, Daityaha, Paapa harta, Dharma,
Dharmaprakashaka, Helika,Chitrabhaanu, Kalighna, Thakshyavahana, Dikpati, Padmininatha,
Kusheshayakar, Hari, Dharmarashmi, Durnireeksha, Chandamsu and Kashyapaatmaja. The
two-some Vishnu Ganas and Siva Sharma approached the glittering Indra Loka which was
built by Viswakarma by the power of his Tapasya. In Amaravati, the Capital of Indra Loka,
nobody produces Clothes or Jewellery, as KalpaVriksha does the tasks exceedingly well.
Similarly, Kamadhenu fulfils all desires of food. Indra who had performed hundred
Aswamedha Yagnas is known therefore as Shataamanu and has thousand eyes. His deputies
are Seven Lokapals like Agni, Vayu, Varuna etc.Siva Sharma and Vishnu Prashad then
witnessed Agni Puri where besides Agni Deva, there are Agnideva’s ‘Upasakas’ or top
devotees of Agni viz. Agnihotraparaayana Brahmana, Agnisevi Brahmachari, and Panchagni
Vrata’s Administrator, who are all as powerful as Agni Deva himself. Also, there are Agni
Experts who could treat Mandanaagni with Jatharagni and so on. Agni is the most propitious
Deity who is known as ‘Paavak’or the Purifier and is also the Third Eye of Parameswara. After
visiting Agni Loka, Siva Sharma sought the details of Nirruti Loka resided by Rakshasas, but
they were of different type as they seldom cheated; in fact they were only Rakshasas by birth
but were Virtuous persons by habits as they visited Tirthas, performed worship to Devas and
had all the laudable qualities of resorting to Snaan, Daan, Daya (Mercy), ‘Kshama’ (Patience),
‘Shoucha’ (Physical Cleanliness), ‘Astheya’ (Non stealing), and ‘Paropakaris’ (Helpful to
others). North to Nirruti Loka is situated Varuna Loka where its residents dig up a number if
Wells, Sarovars and Water Bodies with their rightly earned money and along with highly
tasteful water offer to travellers food, shelter and rest houses. They also nurture water-oriented
marine life including fishes, crocodiles and a large variety of aquatic animals. They live
fearlessly under the protection of Varuna Deva and enjoy long and contented life where there is
no disease, want and difficulty of any kind. They are all highly virtuous, engrossed in devotion
to Paramatma and unnerved by ‘Arishadvargas’. Vayu Loka is known as Gandhavati Loka
ruled by ‘Praana Prabhanjana’Vayudeva always immersed in the worship of Maha deva; a
well-known devotee of Siva at Kasi called Pavaneswar did Tapasya for ten lakh long years and
had darshan of Maha Deva who appointed him as one of the Dikpalas, blessed him with the

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knowledge of all Tatvas and made him the Chief of ‘Praana’/ ‘Aayu’ or Life Span as also of air
or the essence of Life and very existence. Siva also made Vayu the Head of ‘Gandhas’ or the
Ruler of Smells. Next to Gandhapuri is Alkapuri of Kubera who was too an intense devotee
turned friend of Parama Siva who was pleased to bless Kubera as the In charge of ‘Nava
Ratnas’ or Nine Gems as an Administrator, Provider and Promoter. Adjacent to Kubera Loka
where the residents are eternally rich with breath-taking designs of Nava Ratnas is the
Ishanapuri with high concentration of ‘Tapasvis’, always deeply engaged with the thoughts
and actions of Siva; in the performance of Siva Vratas, Siva ‘Abhishekas’, Siva Archanas, and
Homams oriented to Siva; and totally dedicated to Siva. This Place is also the residence of
Eleven Rudras viz. Aja, Ekpada, Abhirbudhna, Pinaki, Aparajita, Triambak, Nisha, Shambhu,
Haran, Ishwara and Kapi. The next is of Chandra Loka which is the epitome of coolness,
happiness, health and mental peace. Chandra was the son of Sage Atri who performed Tapasya
for three thousand Divya Years to Brahma who not only blessed the Sage to beget Chandra but
even brought up the child. Having come of age, Chandra too did Tapasya to Bhagavan Siva at
the Avimukta Kshetra Kasi and set up a Siva Linga called Chandrasekhara. Siva was pleased
with Chandra’s worship and adorned the best ‘Kala’ (feature) of Chandra on His head; later on
Daksha Prajapati cursed Chandra to disappear but the best Kala of Chandra retained on Maha
Deva’s ‘mastak’ (head) is revived every Purnima night but gradually wanes day by day till
Amavasya and grows gradually again grows there after in the ensuing fortnight. With the
blessing of Mahadeva, Lord Vighneswara gave Chandra the responsibility of ‘Beejas’ (seeds),
‘Aushadhis’ (Medicines), Water and of Brahmanas. Mondays are the days dear to Chandra and
worship to him, especially if coinciding with Amavasya, has far reaching benefits of good
health, mental peace, ‘Dhanya Vriddhi’ or plentiful foodgrains and stay at Chandra Loka after
life. Budha Loka is near Chandra Loka and Budha (Mercury) is Chandra’s son. After securing
his father’s permission, Budha set up a Budheswara Linga at Kasi and did Tapasya for ten
thousand years. Maha Deva gave His darshan to Budha and gave the boon that his Loka would
be situated above the residences of Stars and that the Budha Graha would be considered as the
most auspicious and the least trouble-making planet to humanity. Siva also gave the boon that
whosoever worshipped Budheswar would retain the ‘Buddhi’ or memory and full
consciousness till the last breath. Shukra Loka (Venus) is the residing Place of Danava Guru
Shukracharya who secured ‘Mrita Sanjeevani Maha Vidya’ (The Unique Discipline to revive
the dead) from Shankara Deva after pleasing Him with rigorous Tapasya for five thousand
years. This Vidya was not obtained by Deva Guru Brihaspati but Shukra the son of Sage
Bhrigu was able to achieve.Also, Siva was pleased to bestow additional boons such as
designating Shukrawar (Friday) in a week in favour of Shukra and whosoever observed fast on
that day and worshipped Shukreshwara Linga at Kashi would be blessed to secure courage,
comfort and contentment besides good progeny.The next Planet is of Mangala Deva (Mars)
born to Bhu Devi having stayed in Kashi meditated to Visweswara in the form of a Linga
named Angarakeswara and decided that he would not cease his Tapasya till such time that from
his body there must be emerging fires or Angarakas. Maha Deva was happy with the Tapasya
and granted the Status of a fulfedged Planet to him. Persons worshipping at the
‘Angarakeswara’ Linga on Mangalawar or Tuesdays would be rid of ‘Graha Peeda’ and
provide relief from the difficulties experienced by human beings. Belief among human beings
is rampant till date that especially unmarried girls if born with Mangala Dosha are not
preferred for weddings and are better wedded to unmarried boys with similar Dosha!
Devapujya Brihaspati’s Loka is next to that of Mangala Deva. The son of Sage Angira,

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Brihaspati happened to be the most Learned Vidwan, who was ‘Jitendriya’or the Conquerer of
Physical Limbs and Internal ‘Gunas’; he was steeped in the comprehension of Vedas, Shastras
and all other Scriptures, had the capacity to apply the knowledge to practical situations and was
ideally suited to be the Guru of Devatas. Immensely delighted by his ‘Tapasya’, Bhagavan
Siva granted the most important boon of appointing him as Deva Guru; Siva stated that
‘Brihat’or Great Devas needed a ‘Pati’ or a Teacher and as such he would be known as
Brihaspati to one and all. Siva also told that on Brihaspativars (Thursdays) any new task
commenced after worshipping the Linga set up in the name of ‘Brihaspatiswara’ or to
Brihaspati himself would be very succsessful. Sage Agastya told Devi Lopamudra that the
Vishnu Bhaktas Siva Sharma and Vishnupradas were gratified to vision Shani Loka soon after
passing the Brihaspati Loka. Shani (Saturn) was the Son of Surya and the brother of Yama
Dharma Raja and he too executed persistent Meditation and Sacrifices to Shaniswara Linga.
Maha Deva was particularly satisfied with Shani’s penance and granted him the Status of a
very powerful role as one of the ‘Nava Grahas’ since human beings were punished to
experience the ‘Karma phala’ during the Shani phase of one’s life or at times let them
experience helpful kick-starts of benevolent tasks performed in their ‘Prarabdha’ or earlier life.
Saptarshi Loka is the most hallowed Land where Seven Most Illustrious Rishis appointed by
Lord Brahma reside; these Sapta Rishis are Marichi, Atri, Pulaha, Pulastya, Kratu, Angira and
Vasishtha, the ‘Manasa Putras’ the Mind Borne Sons of Lord Brahma. Their Wives
respectively are Sambhuti, Anasuya, Kshama, Preeti, Sannati, Smriti and Arundhati, all of
them being esteemed as ‘Lokamathas’or the Mothers of the Universe. Each of the Sapta Rishis
executed extraordinary Tapasya and a happy Sada Siva bestowed the Title of Prajapatis to
them. As the Dhruva Loka came nearby, Vishnuprasadas narrated the Story to Siva Sharma as
to how Dhruva, the grand son of Swayambhu Manu, made the most difficult resolve to seek the
‘Darshan’ (Vision) of Vishnu as he was hurt since his step mother (Suruchi) prevented him-a
mere boy- to sit on his father’s (King Uttanapad) lap, while his cousin brother(Uttam) sat; the
King did nothing even while the step mother said that Dhruva would have to do Tapasya to
Narayana to reach the father’s lap. Dhruva’s own mother (Suniti) was not favoured although
she was the elder Queen and the King had supported the younger wife. Dhruva took his
mother’s permission, was fired by the ambition to vision Narayana and met the Sapta Rishis
who taught the Mantra: Om Bhagavathey Vasudevaya. He recited the Mantra while standing,
moving, sleeping, sitting, or being awake and as there was nothing else that interested him in
life even at that tender age and after innumerable years of unending perseverance Vishnu made
His appearance and said: ‘I am fully aware of your ambition which far surpassed the mere lap
of your father; you conquered me with your steadfast and unprecedented devotion to me; I am
pleased to make you the center of gravity of all celestial bodies including Surya Deva, Planets,
Stars and the rest as also as the Chief of Dhruva Mandala till the end of the Kalpa’. After
crossing Dhruvaloka, the Vishnu Bhaktas passed Maha Loka where Maha Tapasvis reside till
the end of the Kalpa targetting Vishnu alone in their minds; Jana Loka where Brahma Manasa
Putras viz. Sanaka, Sanandana, Sanaatana and Sanat Kumaras stay practising ‘Akhanda
Brahmaharya’ or Endless Celibacy; and Tapo Loka where Mahatmas like Brahma Himself and
of Brahma’s life span concentrate on the ways and means of promoting and innovating Virtues
and Spiritual Values of the entire Universe. Even while the thoughts of Tapo Loka were in the
minds of Vishnu Bhaktas, Satya Loka arrived and the three of them fell on the feet of Lord
Brahma who complemented Siva Sharma for his knowledge of Vedas and Scriptures; He said
that at the end of each day (to Brahma) witnessed a Pralaya and fresh Srishti was taken up and

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that the various Lokas witnessed by Siva Sharma would soon be forgotten.Brahma also stated
that among the four kinds of Creation viz. Swedaja(born of sweat like Lice),Udbhija (created
by Earth like trees), Pindaja ( born of womb like human beings and animals) and Andaja ( born
of Egg like birds), only human beings had the unique prospect to control Indriyas, Gunas,
Shatvargas provided they availed the opportunity; there was no Place like Bharat which
happened to be the ‘Karmabhumi’ or the Place where Noble Deeds were rewarded and there
was no Tirtha like Kasi and no Bhagavan like Viswanath Linga in the Universe.’ Having
visited Satya Loka, Siva Sharma asked the Vishnu Prashads as to how far he would have to
travel farther and the latter replied that from Prithvi to Surya Loka the distance was away by a
lakh Yojanas (one Yojana is 13-16 km approx); from Prithvi to Maha Loka is one Crore
Yojanas; from Prithvi to Jana Loka is two crore yojanas, four crore yojanas to Jana Loka and
eight crore yojanas to Satya Loka; sixteen crore yojanas to Vishnu Loka and sixteen times
higher from Vaikuntha to Kailasa Dham; in other words, the distance from Bhu Loka to Kailas
is a staggering figure of two arab and fifty six crore yojanas! From Satya Loka Siva Sharma
was blessed to travel further to reside at Vaikuntha.

Origin and ‘Mahatmya’ of Kasi

After subduing the arrogance of Vindhyachal by reducing its height below that of Meru
Mountain and restored the free movement of Surya Deva across the Universe, Sage Agastya
and his wife Lopamudra visited several Tirthas including Kolhapuri where Devi Lakshmi
blessed and suggested them to visit Lohit Mountain where Kartikeya was performing ‘Tapas’.
Kartikeya was delighted at the visit of the Sage couple and touched the body parts of the Sage
who was fortunate to have lived at Kashi for such a long time. Asked about the origin of Kasi,
Kartikeya explained that originally Kasi was situated on ‘Akash’ or the Sky and not in Bhu
Loka and only those blessed Yogis and Maharshis were able to vision it. But the Sacred Kasi
was materialised on Earth to bless humanity, after the Maha Pralaya or The Great Dissolution,
when there were neither ‘Panchabhutas’ like Surya, Vayu and Agni; only the Unique Supreme
Being existed and that Super Force created Prakrithi or Maya; as the Scriptures revealed : there
emerged Ekameva Dweiteeyam. Purusha and Prakriti materialised Kasi on Earth itself not only
as their Transit Abode but also as a Holy Place to destroy the Sins that human beings would
tend to commit.In fact, Siva and Parvati never abandoned Kasi Kshetra even during the Pralaya
and hence the Sacred Place was known as ‘Avimukta Kshetra’.This Place is the provider of
‘Ananda’ (Joy) as in the days of yore, it was known as ‘Anandavan’. Eventually, Maha Deva –
and the Devi placed on His left side- materialised a ‘Purushottama’ full of virtues, ‘Kalas’ and
‘Gunas’and named Him as Vishnu; Bhagavan told Vishnu that from His breathing would
emerge Vedas which would provide complete awareness about every task and activity and that
from His navel with various fragrances of a Lotus would surface Brahma.Vishnu resorted to
instant meditation and created a water-body named Pushkarini out of His sweat and duly dug
with His Chakra (Sacred Wheel). As Vishnu made severe Tapasya in a manner that Siva could
hardly believe it and moved His face across in disbelief, Siva’s ‘Mani Karnika’ (Ear-ring) fell
in the water and was thus named as ‘Mani Karnika’ till date as the most hallowed Tirtha. Any
being from an insignificant ant to Brahma were to lose life at the Manikarnika Tirtha, the
person would attain ‘Moksha’; any virtuous deeds done by way of Snaan, Sandhyavandana,
Japa, homa, Vedadhyayana, Tarpana, Pinda daan; charities of cows, Bhumi, Tila, Suvarna,
Ashva, Deepa, Anna (food), Vastra, Abhushana (Jewellery) and Kanyas; performance of
Yagnas, Vratodyapanas, Vrushotsarga (castration of bulls) and ‘Sthapana’(Set up Siva Lingas)

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etc.ought to secure the corresponding ‘fruits’. Kasi is thus well known for securing ‘Punya’ of
the Good Deeds done, being done, promised to be done and would be done. Visits to Kasi,
extended stays at Kasi and if one is fortunate a death in Kasi are all matters of luck of human
life. A youthful person feeling that the time is not yet ripe or ready for visiting Kasi since death
is far away is as foolish as an old person thinking that let the few days left be enjoyed in
family-life with children and grand children! The mere thought, or Vision or better still of the
worship or the Abhisheka of the Holiest Linga of Lord Visveswara ought to create vibrations
of life among the devotees whose faith and sincerity are directly proportionate to the intensity
of their emotions. Ganga Snaan is an integral component of Kasi Tirtha. King Bhagirath was
keen on reviving the lives of his grand fathers who were burnt into ashes by the curse of Kapila
Muni as they misbehaved with the Muni; Bhagirath learnt that short of bringing Ganga from
heavens to the Place where the ashes were still present and washing away the impact of the
curse, there was no salvation the their tormented Souls. Stern Tapasya was performed to Ganga
and Siva to release a bay of the Sacred River to travel down to Earth at ‘Aryavarta’and bestow
salvation to the affected Souls.Those who bathe in Ganga would have bathed in all the Sacred
Rivers, would have taken diksha of all Yagnas and would have completed all Vratas on Earth.
Those who had amassed all kinds of sins in life would indeed get freed from them; those who
suffer from ignorance, illness, poverty and the Six Enemies of life viz. excessive desires, anger,
avarice, ego, jealousy and attachments would be freed by the Sacred Snanas in Ganga. Pitru
Tarpans, Snaans during Solar and Lunar Eclipses, worship and Shodasopachars to Ganga are
all means of securing boons from the Holy Ganga. Charities, Japas and Homas in the name of
Holy Ganga as also Hymns in Praise of the River are all conduits of health, long and contented
life in current life and Salvation thereafter.
Besides Ganga, Kasi also has Dwadasa (Twelve) Tirthas of Surya Deva’s Forms viz. Lolarka
whose Snaan ensures freedom from Skin diseases; Uttararka (Bakari Kunda) bestows
blessings of Maha Deva and Devi Parvati as they did to devotee Sulakshna and her Goat with
contentment and long life; Sambaditya provides complete freedom from diseases; Draupad –
aditya abolishes thirst and hunger; Mayukhaditya responds to devotees of Recitals of Stutis –
Chaturashthak to Maha Deva and Mangalashtak to Gauri Devi** as also observance of
Mangala Gauri Vrata; Kakoladitya / Garudeswara Linga grants good health and fulfillment of
human wants; Arunaditya awards removal of grief, illness and difficulties; Buddhaditya
provides youth, physical fitness and mental agility; Keshavaditya destroys sins instantaneously
and paves the way for Moksha; Vimaladitya is best known as Roga Nashak (demolisher of
disease) and provider of good health; Gangaditya gives grit and confidence and Yamaditya
saves from the severity of Yamaloka.**MahaDevaChaturashtaka: Deva deva Jagamaatapathey
Vibho, Bharga Bhima Bhava Chandra bhushana / Bhuta natha Bavabheeti haraka, Twam
natosmi natha vaanchhita prada/ Chandrachooda Mrida Dhurjati Hara, Thrayksha Daksha
shatatanthushatanaha / Shanta Saashwata Siva, Twam natosmi Natavanchita prada/Neelalohita
Samohitaryada, Dyuklochana Virupa lochana/ Vyomakesha Pashupaashana, twaa natosmi
natavaanchitaprada/ Vaamadva Shitikantha Shuulabhruk chandrasekhara Phaneendra
bhushana/ Kaamakrut pashu pathey Maheswara Twam natosmi natha vaanchhitaprada/
Triambaka Tripurasudane swara,Traanakrutri nayana Trayeemaya/ Kaalakutadala nantakantak
Twam natosmi natavaanchhita -prada/ Sharvari rahita Sharva Sarwaga, Swarga marga
sukhadaapa vargada/ Shankarogra Girirajapathey Pathey Vishva -natha Vidhi Vishnu samstuta/
Vedavedya viditakhilenjnita, Twam Natosmi Nata vaanchhita prada/ Viswa rupa, Pararupa
varjita Brahmaa Jihmarahitamprada/ Braahanovishayadura Duuraga,Twam Natosmi

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Natavaanchhita prada/ Mangalashtak to Devi Gauri: Devi Twadiya Charanamuja renu Gauri,
Bhaalasthali bahati hah Pranati Praveenah/ Janmaamtaropi Rajani kara charurekha, tam
Gaurayatyatiram kila taysya pumsah /Sri Mangaley Sakala Mangala Janmabhumey, Sri
Mangaley Sakala kalmasha tula vastrey/ Sri Mangaley Sakala Daanava darpa hantri, Sri
Mangalekhilaminda paripaahi Viswam/ Visweswara twamasi Viswajanasya katreem, twam
Palayishyasi tatha Pralayopihantri/ Twannama kirtana samullasadacchapunya, Srotaswini
harati paathakakula vrikshaan/ Matarbhavaani Bhavati Bhavateevra dhuhkha sambharana
harini, Sharanyamihaasti nanya/ Dhanyasta yeva bhuvaneshu ta eva maanya, Yeshu
sphuratteyva Shubham Karuna Kataakshaha/ Yey twam smaranti satatam Sahaja
-prakaashakah., Kaasi pureesthamatheeh natamoksha Lakshmeem / Taanu Samsaretsmiharo
Dhrutasshuddha bhudheen, Nirvana rakshana vichakshana patrabhutaan/ Maatastwaanguli
yugalam Vimalam Hridayasyam Yasyasti tasya Bhvanam Sakalam karasyam/ Yo naamatey
japati Mangala Gauri Nityam Sidhyashtakam na parimuschati tasya geham/ Twam Devi Veda
janamee Pranava –swarupa Gayatrasi twamasi vye Dwija Kaama dhenuhu/ Twam
baahatriyamihakhila Karma Siddhavai Swaha Swadhasi Sunah Pitru tripti hetuhu/ Gauri
twameya Shashi moulini Vedhasi twam Saavidhyasi Twamasi Chakrini Chaaru Lakshmih/
Kaashyaam Tasma Mula rupini Moksha Lakshmiratwam me Sharanamihi Mangala Gauri
mathah.
Illustrious King of Kasi Ripunjaya also known as Devodas who practised Dharma as one of the
noblest examples whose adminisration was impeccable with ‘Varnashrama Vidhana’ in full
swing, ‘Deva Karyas’ most ideal, ‘Daana Dharmas’ unparalelled, and every aspect of life being
such that neither human beings, Maharshis nor Devas could raise a finger in doubt and most
significantly Brahma, Vishnu and Maheswara were highly satisfied. Lord Brahma performed
DashaswamedhaYagna in Kasi with the active assistance of Devodas. Ganesha visited Kasi as
an old Vidwan and blessed the King and his subjects. Bhagavan Vishnu, Devi Lakshmi and
Garuda too visited in the guises of Brahmana Devas and as advised by Ganesha, King Devodas
waited for eighteen days for the arrival of the Punyakirti (Vishnu in disguise) who gave the
final ‘Upadesh’ to the King, set up a‘Bhupa Lakshmi’Linga and had ‘Nirvana Prapti’finally.
Kasi is also the abode of Dharmanadi Tirtha which came to be called Panchanadi comprising
Ganga, Yamuna and Saraswati as also Kiran which was the Maha Swedi or the sweat of
Mayuraditya who performed severe Tapas to Siva and Dhutpapa River; the Tirtha’s importance
improved manifold since Maha Tapaswi Agnivindu obtained a boon after hard Tapas to
Bhagavan Vishnu that Panchaganga would be His habitat and those who perform Snaan,
Tarpans to Devas, Rishis and Pitras and worship of Vishnu or Vishvanath who were both the
same.Vyaghreshwar Linga was set up as a request was made by a Tapasvi Brahmana to Siva
observing the Rituals of Siva Ratri with complete involvement when a Rakshasa named
‘Dundhubi nihlad’the maternal uncle of Bhakta Prahlada desired to kill the Tapasvi in the
disguise of a ‘Vyaghra’-a Tiger. But Siva rescued the Tapasvi from the Vyaghra and the
Tapasvi eulogised to Siva to set up a Siva Linga as ‘Vyaghreswar’.Himavan, the father-in-law
of Maha Deva was on a visit to Kasi and having brought a beautiful Vijayanti mala full of most
precious stones sparkling the sky as though brought from Swarga; he showed it proudly to a
Tirtha Yatri but the latter made him realise the incomparable Wealth of Bhagavan Siva in the
course of conversation and felt too small to gift that Mala to Siva; he then ordered that his
entourage comprising several persons must build a Siva Temple overnight with a
Chandrakanti Mani Linga installed in it.Siva Ganas informed Siva and Parvati about the setting
up of the Temple overnight and the latter visited it and were pleased with the gift and

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commended the good work; Devi Parvati requested Siva to reside in the Linga and Himavan
was immensely happy that He agreed to the request, thus blessing the devotees to worship the
Linga called henceforth as Shaileswar Linga. At the same Temple, a Ratneswar Linga also
manifested when Siva and Parvati visited the Place and Siva explained that the Ratnas (Jewels)
brought by Himavan to gift to the Siva couple were also set up at the same Temple.
Meanwhile, there was considerable confusion and noise ouside the Temple as Siva and Parvati
were on visit; there were shouts and cries from the crowd saying ‘help, help’. Gajasura the son
of Mahishasura was around and Siva threw His ‘Shula’at the Demon who obtained a boon
from Brahma earlier that Gajusura could not be killed by anyone excepting the person who
conquered ‘Kama’; indeed that was only Parama Siva who burnt off Kama Deva with His
Third Eye as the latter released arrows of Love but got burnt off instead. Gajasura made his
death wish to Siva that He should don Gajasura’s skin and Siva granted it. The Place where
Siva’s Trishul killed Gajarasura manifested a Krittivaseshwara Linga.
As Lord Brahma performed Tapas for several Yugas, there manifested a huge mass of Light
that emerged from His own ‘Anthahkaran’ (Conscience), the Akshar (Word) viz. AUMKAR
indicating ‘A’ or ‘Akar’which was full of Satvika Guna, Adhishthan of Rig Veda and the
Creator of the Universe viz, Srishti Karak; then came the Next Word ‘U-kara’ replete with
Rajo Guna representing Vishnu and finally ‘Makar’ represented by Rudra full of Tamo Guna.
The sum total of Pranava Swarupa, with the ‘Naad’ or Sound and ‘Anuswarup Ardha Matra’
being Maheswara or the Supreme Energy, appeared in the Form of Omkara Linga. Next in
significance is Trilochana Linga which was manifested as Bhagavan Siva was in a Yogic
trance breaking through the seven sub-terrestrial Lokas like Patala onto Earth and was stated to
be an embodiment of Gyana Shakti; devotees taking bath in Pilpila Kund, observe day long
fast, perform night-long Jaagaran, worship Trilochana and carry out Tarpans and charities
would result in Jeevan Mukti.
There are innumerable Lingas in Kasi but among the Swayambhu Lingas, the front ranking
ones are Omkar Linga, Trilochan Linga, Maha Deva Linga, Kritthivasa Linga, Ratneswar
Linga, Chandreswar Linga, Kedareswar Linga, Dharmeshwar Linga, Veerotsar Linga,
Kameswar Linga, Viswakarmeswara Linga, Manikarneswara Linga, Avimukteswar Linga and
Vighneshwara Maha Linga. Besides, other Lingas include Shaileswar Linga, Sangameswar
Linga, Madhyameswar Linga, Hiranya Garbheswara Linga, Ishaaneswara Linga, Gomrekshar
Linga, Vrishabhadhwajesara Linga, Upa Shanteswara Linga, Jyeshtheswara Linga,
Nivasheswara Linga, Shukreswara Linga, Vyaghreswara Linga and Jambukeswar Linga.
Bhagavan Siva Himself described the magnificence of Vishweswara Linga [which stood the
ravages of time dating some five thousand years of the past, flourishing through Yugas with
values of life since Satya Yuga where Harischandra lived for the vindication of Truth,
Perseverance and Sacrifice; the Treta Yuga and Dwapara Yuga dominated by Rama and
Krishna respectively and during the first phase of Kali Yuga; by surviving foreign invasions,
plunders, conflicts and religious fanaticism]. Siva commended the holy activities of each day’s
early mornings climaxing through the day/night, especially by observing the most propitious
Kartika month with the Sin washing Ganga Snaans, resounding notes of musical instruments,
Maha Nyasas, Namakam / Chamakam recitations, Veda Parayanas, Linga Abishekams with
Shodasopacharas, and so on. Bhagavan Siva described that the Temple’s ‘Pravesha Kaal’
(Entry time) witnessed a frenzied and emotional outburst of devotion when Gandharvas sang
Siva Stuthis, Apsaras danced, while Nandi, Bhairav, Pramadhaganaas, Yakshas, Piscachas, the

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 cream of Sages would go wild; Nava Grahas, Lokapals and Devas as also Brahma and Vishnu
would go into trance and Siva, Parvati, Ganeshwara and Skanda bestow benevolences.
Avanti Kshetra Mahatmya
d significant. Siva
told her that Sanatkumara, the Brahma Manasa Putra (Mind-born Son of Brahma), had the
same question too. The reply was that Bhagavan liked the Kshetra for more than one reason: It
was the abode of Sapta Matrikas viz. Brahmani, Vaishnavi, Rudrani, Indrani, Kaumari or
Kartikeyini, Varahi and Chamundi; there was a very fascinating Mahaakal Vana; a ‘Smashaan
vatika’ immensely liked by Siva; a Kushasthali or Yagna Bhumi where Brahma performed a
famed Yagna in favour of Chandra Shekhara Siva; a Maha Pashupati Vrata was executed by
Devas as taught by Brahma and most importantly Siva did ‘Kapala vimochana’ or threw the
Kapala (Skull) on the ground with which He begged alms from Devi Annapurni, seemingly as
a parting gift to the grateful trees and plants of the ‘Mahaakaal Vana’ for their great devotion,
but actually since the tremendous reverberation created by throwing the Kapala had killed all
the Daityas headed by Haya who was versatile in innumerable Mayas (Illusions) and sought to
stealthily attack Devas who would have been caught competely unawares! Devas were
grateful for Maha Deva’s kind mercy in averting the tragedy. Eventually this holy Place where
Kapala Vimochan Temple was situated was known as Ujjain which had many other names viz.
‘Kanaka Shringa ’ which was already the abode of Vishnu even before Siva glorified it as the
location of Kapala Vimochana as Brahma and Siva searched for Vishnu and found Him at
Ujjainpuri already well known as the Mountain of Golden Peaks; ‘Kuthasthali’which Brahma
selected for Vishnu to undertake the task of Preservation of Brahma’s creation by throwing
‘Kushagrass’ on Bhumi; ‘ ‘Avantipuri’ as Danavas defeated Devas who fled to Meru and
approached Brahma for help when a Celestial Voice asked Devas to pray at Kushasthali where
Siva was already present and after meditation by Devas, Swarga was restored to them( the
word ‘Avan’ meant Protector and since Vishnu protected the Deities, Ujjainpuri was als known
as Avantipuri); Kuthasthali was also known as ‘Ujjaini’ as Brahma gave boons to Demon
Tripura for invincibility and as the latter distressed Rishis and Deities Parama Siva terminated
the Demon with His ‘Pashupatha Astra’ and the locale where the battle took place was known
as ‘Ujjaini’; Ujjain was also called ‘Padmavati’ since the Wealth secured from the churning of
Ocean by Devas and Danavas for Amrit (Ambrosia) was distributed among Devas themselves,
despite the unsucessful efforts made by Danavas in obtaining Ambrosia, but for Demon Rahu’s
stealthy task of sitting in the Area apportioned for Devas for the distribution of Amrit and
having his head sliced by Devi Mohini jointly appointed by Danavas and Devas for the
distribution of the Amrit. Continuing the significance of Kapaala Vimochana Tirtha, Siva
further informed Devi Parvati that this Holy Territory witnessed the killing of a Daitya called
‘Haalaahal’ by Matrikas at Siva’s invitation to perish him and since then became glorified as
‘Kapaala Matrika Nivas’.The Spot where ‘Kapala bhed’took place emerged a ‘Rudra
Sarovar’whose water is so Pure and Sacred that by sipping it, bathed in, or preserved by
devotees for consumption later on, has the impact of performing Aswamedha Yagna and laying
a ladder with steps to Swarga. In fact there are countless Tirthas, each of which had a
memorable history behind; for example, Shankaravaapi, Shankaraditya, Harasiddhi Devi, Vata
Yakshini, Piscacha Tirtha, Kshipra Gupteswar, Hanumatkeswar, Vaalmikeshwar, Ankapaada
Tirtha, Ladduka priya Ganesha, Kusumeswar, Markandeswar, Bhamani Devi, Brahmeswar,
and so on. Most significant of all these was Omkareshwar Tirtha from where the Trishul of

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 Rudra chased Andhakasura to Patala; Siva’s ‘Simhanada’ (Lion’s roar) in the form of
Simheswara frightened the demon. The Most Merciful Maha Deva noticed the demon’s
genuine remorse and prayers and blessed him to join the Siva Ganas!
As regards the significance of Avanti Kshetra, Maha Deva Siva explained to Parvati that there
were four major Rivers viz. Kshipra Nadi, Divya Nava Nadi, Neela Ganga and Gandhavati;
eighty four Lingas in whom as many forms of Sivas resided; Eight Bhairava Rupas viz.
Dandapaani, Vikrant, Maha Bhairav, Batuk, Baalak, Bandi, Shatpancha Shatak, and Apara
Kaala Bhairav; Eleven Rudras viz. Kapardi, Kapaali, Kalaanatha, Vrishasan, Traimbak,
Shulapaani, Chiravaasa, Digambar, Girisha, Kaamchaari and Sarpangabhushan Sharva; Twelve
Adityas viz. Aruna, Surya, Vedanga, Bhanu, Indra, Ravi, Anjumaan, Suvarnaretha, Aha -Karta,
Mitra, vishnu and Sanaatan; Six Ganeshas viz. Ruddhi Siddhi Daata, Kaamadaata, Ganapati,
Vighna naashak, Pramodi, and Chaturdhi Vrata Priya; Eight Matrikas viz. Uma, Chandi,
Eswari, Gauri, Ruddhida, Siddhida, Varayakshini and Veerabhadra; Maha Maya Sati who is
called Kapala Matrika who has Seven Matrika Associates viz. Ambika, Sheetala, Siddhidayini,
Ekaanamsha, Brahmani, Parvati, and Yogashalini; Eighteen Para Shaktis viz. Yogini,
Bhagavati Kaumari, Shatkrittika, Charpat Matrika, Vara Matrika, Sarasvati, Maha Lakshmi,
Yogini Matrika, Chathussashthi Yogini, Kalika, Maha Kali, Chamunda, Brahmachaarini,
Vaishnavi, Vaaraahi, Vindhya vasini, Amba and Ambaalika; Four Dwarpalaks of Avanti
Kshetra viz. Pingaleswar, Kayavarohaneswar, Bilvakeswar and Vidyamaan; Four Pavanputras
viz.Hanuman, Brahmachari, Kumaresh and Maha Bali; and Ten Vishnu Rupas viz. Vasudeva,
Ananta, Balarama, Janaardana, Narayana, Hrishikesha,Vaaraaha, Dharanidhara, Vaamanarupa
dhari and Seshasaayi.The importance of Avanti Kshetra got furthered enhanced by the Holy
Presence of Maha Deva Himself who manifested in several forms as described above.
Narmada’s Origin, significant events ascribed to the River and her Mahatmya
on of Rishis
about a query of Yudhishthar (of Pandavas) to Maharshi Markandeya about the origin of River
Narmada. Several Holy Persons and Brahmanas approached King Pururava to let a Holy River
descend from Heaven so that various religious activities aimed at Devas and Pitras by human
beings were facilitated and the King performed relentless Tapasya to Parama Siva who in turn
asked Narmada Devi to descend.She desired to have a strong base to do so and Siva asked
Paryank, the son of Vindhya, to bear the brunt. As Narmada descended, there were floods of
water and the Deities requested her to diminish her size and taught Pururava the details of the
Rituals to perform tarpans to his ancestors which were followed by generations thereafter.But
since Narmada was a virgin, she did not allow her divine touch to Deities and therefore agreed
to marry King Purukutsu, who actually was Samudra Deva but was cursed by Brahma to
become a human being as the King Purukutsu also learnt from Narmada about the rituals to
liberate his ancestors. It was stated that Narmada ‘Snaans’ at various points of Her Course
cutting the Vindhya Mountains and peaks every where on way were not only refreshing and
cool but are Sacred and divinely and those who perform the baths, especially of early hours of
a day, secure Punya of several Snaans of Ganga! The Sacred Snaans at that time are instant
destroyers of sins committed in the current and previous lives.On the northern side of the River
is situated Anantapur where Anantasiddhi Linga is popular and is stated to be the hub of
Maharshis like Saavarni, Kaushik and Aghamarshan performing Vratas and Tapas. Sage
Valmiki is also stated to have lived here for long till attainment of Moksha. Another important
Tirth named Dipeswar or Vyasa Tirtha is known for Vrishabha daan (Charity of a bull) on

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Kartika Krishna Paksha Chaturdasi bestowing Swargavaas after life. At the Narmada-
Varangana Sangam is popular to wash off physical ailments and nearby the Sangam is situated
the Siva kshetra where rituals of ‘Snaan and Daan’during Solar Eclipse award the same impact
as at Kurukshetra; this is the abode of Narmada, Siva and Vishnu the latter being called
Utpalaavarta having thousand heads! It is the belief that even flies and birds here reach
Haridhaam, let alone human beings. Tripuri Kshetra is noted as a popular and powerful Tirtha
where eight Swayambhu Lingas manifested on their own, where any act of Virtue would have
manifold fruits of life. Sage Markandeya recalled an interesting happening about the Tripuri
Kshetra: Swayambhu Manu-the first Manu-heard at Ayodhya while sleeping the remote sounds
of bells and Vasishtha explained to Manu that those sounds were heard from Tripuri on the
banks of Sacred Narmada, from the aeroplanes taking off from the roofs of virtuous human
beings destined to celestial worlds like Kailasa, Vaikuntha and Indra loka. Swayambhu Manu
immediately left for Tripuri and performed several rituals including Aswamedha Yagna and
prayed to Devi Narmada who blessed the Manu that in his lineage one famous Bhagirath would
be borne in Treta Yuga and would succeed bringing Pavitra Ganga to ‘Aryavarta’ from the
Celestial Worlds! In the Tripuri Kshetra itself, Sage Bhrigu prayed to Trilochan Siva being
desirous of the darshan of His Third Eye and as Siva obliged with His appearance, the Sage
asked for the boons of obtaining Siddhis, formation of Bhrigu Tirtha with His presence always,
manifesting Eight Rudras in the Bhrigu Tirtha named Bhrigu, Shooli, Ved, Chandra, Mukha,
Attahaas, Kaal and Karaali; and granting benevolence to visitors of Bhrigu Tirtha as a sin-
destroyer. Similarly Bhagavan Soma (Chandra) prayed to Siva to set up Soma Tirtha as the
Sangam of the three Rivers viz. Ganga, Jamuna and Narmada. Narmadapuri on the bank of
Narmada was indeed worthy as Sage Jamadagni prayed to Maha Deva and secured a Kama
Dhenu and King Kartaveeryarjuna being jealous of the prized possession, took away the Holy
Cow by force after killing Jamadagni and the Sage’s son Parasurama not only killed the most
powerful King of the Time but also uprooted the concept of Kshatriyas and Kings by waging
twenty one battles; he set up a Memorial named Devadroni (Kapila Dhenu) where Pinda
daanas continued to be performed to Jamadagi and ancestors.Sage Markandeya narrated the
renowned happening of a ‘Nishad’ (Hunter) to Yudhishthar about the formation of Trinetra
Kund as the high devotee of Siva Linga discovered that the Third Eye was missing on the
Linga, cut his own eye as a replacement to it by resisting extreme pain and flow of blood and
pasting it on the third eye position of the Siva Linga; Maha Deva appeared before Nishad with
blind faith, extreme sense of sacrifice and unnerving devotion and granted him ‘Siva
Sayujyam’(Attainment of Oneness with Siva). Sapta Sarasvat Tirtha came into being since a
Gandharva, who was an excellent singer of hymns extolling Parama Siva, got into the habit of
drinking and Nandi cursed that the singer be born to a Chandala. The Singer became extremely
repentant and entreated Nandi to show a means of reversing the curse; the Chandala had
luckily retained the memory of his earlier birth as Gandharva and reached the banks of
Narmada and sang hymns of Siva at ‘Shankarasthandil’or Siva Vedi when a Siva Linga
appeared by name Sapta Sarasvata and the Chandala regained the earlier life as Gandharva.
Shandileswar Tirtha was formed after the famous Sage Shandilya (the Founder of the
Shandilya Gotra) whose Tapasya to Maheswara in his hermitage on the banks of Narmada was
exemplary; along with two other Lingas viz. Pancha Brahmeswar and Pushpeshwar, the
Shandileswar was well known as among the ‘Tirtha Traya’where worship of the Lingas and
Pitru Tarpans / Pinda Pradaanas were performed. Markandeya narrated to Yudhishtar the story
of Chakravarthi Mandhata, who performed Yagnas near Amarakashtak Mountain and prayed

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to Omkareswar. He was a gift of a powerful Yagna by his father, King Yavanashva, who drank
by mistake the ‘Mantra Jala’meant for his wife.Yuvanashva got pregnant instead and delivered
a boy by the opening of his belly. Devas and Indra visited the child and wondered as to who
might feed milk to the boy; Indra said: ‘Esha Maa Dhata’ and fed Amrit-like milk by inserting
his middle finger in the baby’s mouth and hence the child’s name became Mandhata. As the
boy grew he became a model King of virtue, valour and justice.Omkareswar appeared in
response to Mandhata’s prayers and gave the boon of naming the Mountain of Vaidurya as
Mandhata. Jaleswar or Bana Linga was the manifestation of Siva; Banasura, the son of Bali
Chakravarti, meditated to Maha Deva for thousand divine years and obtained the boons of
impregnability of his City by any body excepting Mahadeva Himself and also flying mobility
along with him and to those whom he chose any where. As Siva gave the boons, Vishnu and
Brahma too bestowed the same kind of boons and Banasura thus emerged the Great Mighty
King of ‘Three Puras’ or as the dreaded ‘Tripurasura’, who came to attack Deva Lokas and
Bhuloka. Sages, Devas, Brahma and Vishnu were all alarmed and approached Siva, who
decided to fight the Demon by Himself and smashed him with His Aghora astra which could
absorb its heat and force by Narmada only after its attack. Banasura was badly hurt and
realising his foolishness prayed to Maha Deva once again. The most lenient and gracious
Bhagavan granted that Banasura would not have another birth and that a Siva Linga would be
manifested as Bana Linga or Jala Linga. Another instance narrated by Markandeya to
Yudhishthar related to the memorable King Indradyumna who performed Maha Yagna on the
banks of Narmada, had darshan of Omkareswara Linga and visioned a radiant spectacle of an
Inner Linga of Maha Deva in the central portion of the Principal Omkareswar Linga; he also
had a special visualization of Bhagavan Vishnu in His full resplendent and ornamented form
with four hands with Shankha, Chakra, Gada and Lotus at the top portion of Omkareswara
Linga and prayed to Him; the King also invoked various Holy Rivers especially Ganga to join
the Mahanadi Narmada at the bottom of the Linga; and to Narmada to manifest Seven
Branches from the north to south to facilitate Daanas, Homams, Vratas, Tarpans and Pinda
Pradaans to Pitras and other rituals.The King’s prayers were all granted adding to the
magnificence of the entire Region in which the Sacred River Narmada flowed.
Rudra Stuti: While elaborating the implication of the word OM, Markandeya told Yudhishthar
that when a person breathed last reciting that single ‘Akshara’, he or she would surely reach
‘Paramagati’: Omithekaksharam Rajan! Vyaaharan Samanussmaran, Vah Pragati thyajan
deham sa yaati Paramam Gatim. Gayatri, the Mother of Vedas, manifested from Omkara. In
the single word of Om are firmly set up the Trimurtis of Brahma, Vishnu and
Maheswara.Omkar is the base of Vedas, from which are spread the branches of Shriti forms.
‘Smritis’ and ‘Agamas’are the fruits, flowers and leaves. Just as Omkara is the root of all
disciplines of knowedge, Siva is the origin of all Deities. The Three Sandhyas of morning,
noon, and Evening, the Three kinds of Agni, the Three Lokas, the Three Vargas of Dharma,
Artha and Kaama are all set in Omkara. In the initial phase of Satya Yuga, Demons named
Kankola, Kalikeya, and Kaalak made Devas retreat from the banks of Narmada and the Devas
approached Brahma and Siva for help. Then from the Mountains was manifested a blazing
Linga cutting across Patala Lokas along with a resonant sound saying ‘Om Bhurbhuvah
Swaha’. Then there was a furious look to destroy the Demons and a pleasant and cool look to
protect the Virtuous.The Danavas were frightened and ran helter skelter and the Righteous
proceeded to perform Siva Puja. Then Bhagavan Omkara bestowed the ‘Mantra Upadesh’ or
The Counsel of Sacred Mantras to Brahma and the latter extolled Omkareswar as follows:

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Vyoma Samsthayi, Sarvavyapi Vyomahara, Ananta, Anaatha, Amrita, Dhruva, Shaswata
Shambhava, Yogapeetha Samsthita, Nitya Yoga Yogi, Siva, Sarvaprabhava, Eshaana,
Tatpurusha, Aghora, Vamadeva, Sadyojata, Kaalaatheetha, Avyaya, Buddha, Vajra dehopa-
mardana, Adyaksha, Vidhu, Shasta, Pinaakini, Tridasha adhipa, Agni, Rudra,Hutasha, Pingala,
Pavana, Hara, Jwalan, Dahan, Vastu, Bhasmaanta, Kshamaantaka, Apamrutyunhara, Dhata,
Vidhata, Karta, Kaal, Dharmapati, Shasta, Viyokta, Anavama or Nyunatarahit, Priya, Nimitta,
Vaarun, Hantha, Kruradrishti, Bhayavaha, Urdhva Drishti, Viruupaaksha, Damshtravaan,
Dhumralochana, Baala, Atibala, Paashahasta, Mahaabala, Sweta, Virupa, Rudra,
Deerghabaahu, Jadaantaka, Sheeghra, Laghu, Vayuvega, Bhima, Badaba mukha,
Panchaseersha, Kapardi, Sukshma, Teekshna, Ksapantaka, Nidhisha, Raudravaan, Dhanvi,
Soumyadeva, Pramardana, Anantapalak, Dhara, Pataalesha, Sadhumna, Shasvata, Sharva,
Sarvapinga, Kaalavaan, Vishnu, Esha, Mahatma, Sukha, Mrutyuvivarjita, Shambhu, Vibhu,
Ganaadhyaksha, Tryaksha, Divaspati, Samavaada, Vivaada, Prabha Vishnu, and Vivardhan.
The above Rudra namaas are to be prefixed with ‘Om’. Brahma made the above ‘Stuti’
(Commendation), performed ‘Sashtanga’, ‘Parikrama’ and Mental Visualisation. As Siva was
highly satisfied with the above, Brahma desired the boon from Bhagavan that whoever read, or
heard or recided mentally the above Rudra Stotra would enjoy the best of this life and post life,
and secures full contentment always.
Viswamitra sends mortal Trishanku to Swarga
In the Nagara Khand of Skanda Purana, King Trishanku of Surya Vamsa made an odd request
to the his Guru Sage Vasishtha that he would like to go to Swarga with his mortal body and
that such a Yagna be performed enabling him to do so.Vasishtha ridiculed the idea and the
King asked the Sage’s sons to find a way out, lest he might abandon Vasishtha as his Guru; the
infuriated sons cursed the King to turn out to be a ‘chandala’of low caste. The frustrated
Trishankhu in the form of a chandala left the Kingdom making way for his son Harischandra as
the King and wandered in forests where he met Sage Viswamitra who took up the issue as a
challenge, especially because he was a traditional competitor and enemy of Vasishtha.The
Sage asked that Trishanku should first get rid of the form of a chandal and desired him to
perform a Holy Pilgrimage. As both of them were set on visiting Tirthas, they reached
Arbudachal (Abu) to visit ‘Achalaswar’ and met Markandeya who advised them to take a trip
to Haatakeswar and take bath in the Patala Ganga there. To their great surprise, the Snaan and
worship at that place did the miracle and Trishanku got rid of the curse of his becoming a
chandala. Even as Trishanku was preparing to perform a Grand Yagna, the Sage approached
Lord Brahma to be the Chief Guest who refused saying that it was against the realm of
possibility that a human in his form could reach Swarga. This nodoubt frustrated Trishanku as
also Viswamitra but the latter never gave up the effort and did harsh Tapasya to Bhagavan Siva
who out of generosity granted the boon of ability to duplicate the task of Brahma’s Creation;
the Sage succeeded in creating another Sun, Moon, Sky, Air, Water etc. Indeed the parallel
Srishti panicked Brahma and the compromise reached was that if Brahma took Trishanku to
Swarga in the latter’s mortal body; Viswamitra would refrain from making a paralell creation.
As Sage Viswamitra found the significance of Haatakeswara Kshetra where Trishnaku’s curse
of becoming a Chandala was washed off, the Sage concentrated on this Kshetra only and
stopped visiting other Kshetras like Kurukshetras. The word had gone round and many Munis
established their Ashrams there. In fact the Place became so famous that many Pilgrims had
dips in the Patala Ganga Tirtha and worshipped Haatakeswar and even without performing

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Yagnas, Vratas, Charities and Yatras to other established Kshetras, devotees found it easier to
visit Haatakeswar and secure Swargaloka! Having noticed this, Devas were not receiving their
share of Yagnas and devotees stopped Karmik activites and made huge influx to Haatakeswara.
Vayu Deva closed the traffic links after getting Indra’s permission to cover up the route to
Haatakeswar and there was highly a confidential approach through ‘Nagabila’in Nagaloka in
exceptional cases only in a roundabout unknown manner. As Indra had killed Vristrasura who
was a Brahmana, he became a victim of the Sin of Brahmahatya and at one stage even
attempted suicide by jumping from a mountain top; but a Celestial Voice advised him to pay
homage to Hatakeswara Linga after purifying in Patala Ganga nearby the Kshetra through the
Nagabila to absolve him from the Brahmahatya sin.Thus Indra got rid of his great sin and
regained his throne.
Origin of Nagara, Shankha Tirtha, Achaleswara / Siddheswara Lingas
Deva Guru Brihaspati suggested to Indra Deva that Nagabila leading to Patala Loka from Bhu
Loka be closed and that one of the sons of Mountain Himalaya viz. Mainaaka, Nandivardhana
and Raktashringa could accomplish the task. Himalaya asked Raktashringa to do so but the
latter replied that Indra had cut his wings already in the past. Indra agreed to carry Rakta
-shringa by his hands, that the Mountain would be blessed with green trees, fruits and flowers;
that a Temple, Punya Tirtha and an Ashram for Sages would be constructed too.Indra also gave
the boon to Raktashringa that on the top of the Mountain there would be a Nagar to live in by
Vidwan Brahmanas; that a King named Chamatkar would administer the Nagar and that
Hatakeswar Linga would be worshipped by one and all including Devas.That was how
Nagabila was closed forever. The King Chamatkar went hunting in a forest and killed a deer
and baby deers; while dying, the deer cursed the King to become a leper. The leper King took
pity on a Brahmana and suggested to take bath in Shankha Tirtha which healed several persons
of physical infirmities by taking bath and observing fatsting there on Chaitra Purnima. The
Brahmana disclosed the background of the Tirtha that in the past there was one Sage named
Likhit.His younger brother Shankha who was also a Tapasi ate a few fruits of Likhit’s garden,
but the enraged Likhit said that as per the rules of the Ashram, the punishment to thieves was
to have the culprit’s hands cut! Shankha whose hands were cut did harsh Tapasya to Maha
Deva and obtained the boons of not only restoring the hands which were chopped but also
forming a Tirtha known as Shanka Tirth.After Chamatkar left his kingdom since he became a
leper, there was confusion in it and Parasu Rama killed the incumbent King in a spree of
destroying Kshatriya Kings and Chamatkar was thus saved and built the beautiful Nagara
which was donated to Brahmasas.Raja Chamatkar performed Tapasya to Siva subsequently
and secured the boon of materialising Achaleswara Linga; this highly sacred Linga has the
unique feature of its shadow of Its position always on the rear side only, irrespective of Sun’s
movement! If one was unable to see the shadow then the concerned person’s life was stated to
be in danger within the next six months! Muni Suta described that this Region of Chamatkara
Pura comprised three other major Tirthas viz. Gaya Tirtha, Nrisimha Sthaan, and
Gokarneswara Siva. In the past, the Region was known as Haataka Kshetra, but since it was
donated away to Brahmanas, it came to be known as Chamatkarapura. Lord Indra blessed
Raktashringa that ‘Parikama’ of the Mountain would bestow the fulfilment of one’s desires and
a ‘Nishkama Parikrama’ would be a stepping stone to Moksha. Another Siva Linga popular as
Siddheswara in the Region had the potency of retaining the youth of a devotee and the vision
of past, present and future by continously reciting the Shadakshara Mantra : ‘Om Namah
Sivaya’.

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Most Significant ‘Siva Kshetras’ as identified by Maha Deva
Devi Parvati’s query as which were the most significant Siva Kshetras, Maha Deva Himself
announced the following sixty eight ones along with the details of corresponding Siva’s names:
Kasi (Vishwanath), Prayag (Maheswar), Naimisharanya (Deva Deva), Gaya Prapitamaha
(Brahma), Kurukshetra (Sthanu), Prabhas (Shashishekhara), Pushkar (Ajagandhi),
Visweshwara (Vishwa), Attahaas (Mahanaad), Mahendra (Mahavrat), Ujjain (Mahaakaal),
Marukot (Mahotkat), Shankhakarna( Maha Teja), Gokarna ( Mahabal), Rudrakoti ( Maha
Yoga), Sthaleswar (Mahalinga), Harshit (Harsha), Vrishabhadwaj ( Vrishabha), Kedar
(Ishaana), Madhyamakeshwar (Sharva), Suparna (Sahasraankshu), Kartikeswara (Susukshma),
Vastrapath (Bhav), Kanakhal (Ugra), Bhadrakarna (Siva), Dandak (Dandin), Tridanda
(Urthvaretha), Kurujangal (Chandisha), Ekamra (Krittivasa), Chhagleya (Kapardi), Kaalinjar
(Neelakantha), Mandaleswar (Sri Kantha), Kashmir (Vijaya), Marudeswar (Jayanta),
Harischandra (Hara), Puraschandra (Shankar), Vameswar (Jati), Kukkuteswar (Sowmya),
Bhasmagatra ( Bhuteswar), Amarakanthak (Omkara), Trisandhya (Trayambak), Viraja
(Trilochan), Omkareswar ( Deepta), Pashupatinath in Nepal (Pashupati), Dushkarna
(Yamalinga), Karaveera (Kapali), Jaleswar (Trisuli), Sri Shaila (Tripurantak), Ayodhya
(Nageshwar), Patala (Haatakeswar), Kaarohan (Nakuleesha), Devika (Umapati), Bhairav
(Bhairavakar), Purvasaagar (Amar), Saptagodavari Tirtha (Bhim), Nirmaleswar (Shambhu),
Karnikar (Ganadhyaksha), Kailasa ( Ganadhipa), Gangadwar (Himasthaan), Jala Linga
(Jalapriya), Badabaagni (Anala), Badarikashwar (Bhima), Sreshthasthan (Kotiswar),
Vindhyachal (Varaha), Hemakuntha (Virupaaksha ), Gandhamaadan ( Bhurbhuva), Lingeswar
( Varada) and Lanka ( Naraantak).Bhagavan Siva told Devi Parvati that in a house if somebody
recites the names of Siva three times a day, there would not be any threat from Bhutas, Pretas,
diseases, illnesses, serpents, thefts, Kings or persons in power. Among the sixty eight Siva
Kshetras aforementioned, eight of them are stated to be most noteworthy and these are
Naimisharanya, Kedar, Pushkar, Kurujangal, Kasi, Kurukshetra, Prabhasa and Haathakeswar,
where formal bathings are considered extremely Sacred and effective. The single most
important Kshetra is however deemed to be that of Haatakeswara, as stated by Siva Himself.
Origin of Kedar Kshetra and its importance

As Maha Deva was performing ‘Tapasya’on the Mountains of Himalayas in the form of a
Mahisha, He found Indra the King of Devas doing sincere penance at Gangadwara Kshetra,
since the latter was dethroned from Sura Loka by the Demon Hiranyaksha and associates.
Siva appeared before Indra and asked him as to whom all among the Daityas should be
submerged under water (Ke daarayami?). Indra named five of the most dangerous
Demons, viz. Hiranyaksha, Subahu, Vaktrakandhar, Trishringa and Lohitaaksha. Siva in
the shape of Mahisha destroyed the outer walls of the Demon’s fort, pulled all of them,
drowned them underneath deep waters and killed them. He asked Indra to get back to
Swarga and be the Ruler of Trilokas once again.Bhagavan also materialised a Sacred
‘Kund’ (Pond) full of milk-like sweet water. Indra declared that whosoever drinks the
water of the Kund with both palms together thrice would be blessed for three past
generations; the left palm full of water would provide solace to mother-side ancestors, the
right palm full of water to father-side ancestors and both the palms together would uplift

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the self. Since Siva asked Indra: Ke daarayami, the Kshetra was called ‘Kedara’. Indra
constructed a beautiful Temple with Kedara Linga as the highlight and all the Devas visit
the Temple and worship Bhagavan and the Kund daily. The Kshetra is open for eight
months from Chaitra ie from Meena gati Surya till Vrischika Sankranti and closes for the
rest of the four months there would be no access to the snow-clad mountains during which
time Siva is stated to shift to Haataka Kshetra from Vrischika Sankranti till Surya in
Kumbha Rasi. Bhagavan further stated to Indra that when any devotee drinks the water of
Kedara Kund and gives away Pinda daan to Pitras at Gaya would attain Brahma Gyan
instantly and would be free from the cycle of births and deaths to attain Moksha.

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

Pursuant to Indra’s boon to Himalaya’s son to Raktashringa [See the reference of the
‘Origin of Nagara’ afore-mentioned] that Chamatkarpuri would be donated to Vidwan
Brahmanas, the Township banished one of the Brahmanas called Chanda Sharma because
of difference of opinion about the manner of worship and he had to leave the Town, settled
on the banks of River Saraswati and built an Ashram along with his wife called
Shakambhari. Chanda Sharma made and worshipped to Twenty Seven Siva Lingas
regularly and pleased Maha Deva who appeared before him and materialised a Sacred
Linga and a Temple which became very popular eventually far more than Chamatkarpuri.
Sakambhari too worshipped Devi Durga, day and night, and blessed her that whoever
worshipped the Idol of Durga on Aswin Shukla Maha Navami would attain boons both
materailistic and spiritual. Devi Durga also granted a boon to Sakambhari that the Sixty
Four Matruganas would be also present in the same Durga Temple. Since the appearances
of Maha Deva to Chanda Sharma and Durga Devi to Shakambhari, the Place became
extremely popular as Brahma Nagar in the banks of River Saraswati, where among many
other Sages, Viswamitra stayed for long till such time that he cursed Sarasvati and shifted
to the Ashram of Sage Markandeya on the banks of River Narmada; the curse was that the
River Sarasvati would flow blood and not clear water! Sage Vasishtha reversed the curse of
Viswamitra. The episode of Viswamitra’s curse to River Saraswati is as follows:

In the days of yore, Sage Bhrigu’s son Maha Muni Rucheek was on ‘Tirtha Yatra’and
reached a Place called Bhojkat on the banks of River Kaushiki, ruled by King Gaadhi. As
the Muni was at the River for taking his ‘Snaan’, he saw an extraordinarily pretty girl and
on enquiry came to learn that she was the daughter of the King named Tribhuvan Sundari
who arrived there to worship Devi Gauri in the Temple there with the desire to secure a
suitable husband. Sage Rucheek approached King Gaadhi with a proposal to marry his
daughter and the latter did not relish the offer since the Sage was old and none too
handsome but could not directly convey the negative reply as the Sage might curse either
the King or his daughter. He had indirectly suggested that he would expect ‘Kanya sulkam’
or dowry as per the Royal Tradition and the dowry would be seven hundred white horses
with black ears which could run as fast as wind; the King felt that this kind of difficult
demand would surely dissuade the Sage. On the other hand, Sage Rucheek prayed to
Devatas and recited sixty four Ruchas (stanzas) in Chanda or symmetry invoking seven
hundred mighty horses coloured white with black ears along with strong riders who could
run like wind! That specific Ghat of Ganges was thus known as ‘Ashva Tirtha’.As per the
earlier understanding the King could not wriggle out and had to marry off the daughter to

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the Muni. Almost after the wedding, the Muni told the bride that he was going off for
performing Tapasya and asked her for a boon. The bride’s mother advised the daughter to
ask the Sage for an excellent boy full of Brahmana’s virtues for herself and for a brave
Kshatriya boy for the Queen.The Sage performed ‘Putreshtu Yagna’to fulfill the desires of
the daughter and her mother, viz. a boy of great Brahmanik radiance and another boy with
unusual Kshatriya’s vivacity respectively and gave away two seedlings one for herself and
another for her mother. He instructed that his wife should embrace a Pipal Tree and her
mother should embrace a ‘Bargad’ Tree after consuming the respective seedlings. But the
daughter and the mother wanted to test the Sage and thus exchanged the seedlings and the
trees. The Sage discovered that exchanges of the seedlings and the trees took place and got
quite angry, but the young wife sincerely begged the husband to conceive a boy with
Brahmanic qualities although he might have the Kshatriya background.The Sage replied
that there could not be a reversal of the situation, yet the boy born of Kshatriya origin
might however be an illustrated Sage or a Rajarshi. Thus were born Vishwamitra to
Tribhuvansundari and Jamadagni to the Queen. Jamadagni begot Parasurama who not only
destroyed King Kartaviryarjuna for killing Sage Jamadagni but also wiped out Kshatriyas
in a series of twenty one battles and uplifted the supremacy of Brahmanas as a race. On the
other hand, Viswamitra became a Rajarshi with the qualities of a Brahmana. After Gaadhi,
Viswamitra became the King and once went on a hunting spree; as he was tired he
approached the Ashram of Maharshi Vasishtha who gave him the honours as a King.
Vasishtha made the offer of hosting a lunch not only to Viswamitra but his entire entourage
comprising a large army, elephants, camels, horses and bullock-carts. He invited a
Kamadhenu (Cow which fulfils all desires) named Nandini which materialised a grand and
tasty lunch comprising ‘bhakshya’ (sweets and savouries), ‘bhojya’ (Cereal preparations),
‘Lehya’ (tongue teasers), Choshya (intakables), and ‘Paneeyas’ (liquids) all ready within
minutes. King Viswamitra was highly impressed and desired to possess it at any cost in
exchange of chariots, elephants, horses or any other material. Vasishtha politely declined
the offer to exchange and said that he could not sell his mother-like cow. No amount of
persuasion helped and finally Viswamitra resorted to force. Being helpless, Vasishtha
implored Nandini to protect herself; Nandini too failed in her self-protection despite her
divinely efforts. Viswamitra raised his sword to kill Nandini and then Vasishtha with his
Mantrik-power paralysed the raised hand.The utterly confused entourage of army,
elephants, horses etc. ran helter-skelter as the normally composed Vasishtha was provoked
and might destroy everybody with his mantras. King Viswamitra’s raised hand was stuck
for long; he realised his folly stating that Vidya without politeness and prosperity without
avarice were his ruin and being highly remorseful made a desperate appeal to the Sage to
free the arrested hand. The kind Vasishtha warned Viswamitra not to enter into problems
with Brahmanas and Sages out of ego and bravado any longer. The King who was put to
shame by a Brahmana realised that Brahmanic Strength was far more effective than
Kshatra Might; having installed his son as the King went away to perform rituals, worship,
homas, and severe Tapasya for thousands of years, some time eating fruits, later on dried
leaves, subsequently water only and finally without any intake. Lord Brahma was
contented with the Tapsya and Viswamitra requested for securing ‘Brahmanatva’. Brahma
conferred the Title of Brahmarshi but Vasishtha protested and having shifted to the banks
of Sarasvati River, built an Ashram at Shankha Tirtha in Haatakewara Kshetra to perform
Tapasya there. Meanwhile Viswamitra invoked a ‘Maarana Shakti’ to kill Vasishtha who

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noticed certain change in the Climate and by his Sacred Vision came to realise that
Viswamitra was despatching a Maarana Shakti against him. He also deduced that
Viswamitra used Sama Veda Mantras to create the Shakti and as such strengthened himself
with the antidote Mantras from Atharva Veda. The Shakti touched Vasishtha and became
ineffective, although he had severe sweat from his body which created a stream which
eventually turned out to be a Sacred Kund whose ‘Snaans’ conferred the power of
prosperity, longevity, good progeny and satisfaction in life. Since the River Sarasvati took
a pro-active role in protecting Vasishtha from the ‘Maarana Shakti’, Viswamitra cursed the
River that its flow would carry blood and not water, thus causing many Sages and the
Virtuous shifting away as its purity vanished instantly and none came forward to bathe in
it. Even Vasishtha shifted away to Arbudachal and Viswamitra settled at Haataka Kshetra
performing very rigourous Tapasya as a result of which, Parama Siva gave the boon of
making parallell Srishti as against the creation by Brahma in the normal way! Devi
Saraswati approached Vasishtha crying away; Vasishtha went to the Place of Sarasvati’s
origin, obtained a branch of the Tree and concentrated on the Bhumi reciting Brahma
Mantra whereby the waters of the River turned normal and in fact became fresher, tastier
and rejuvenated.

Prabhasa Kshetra Mahatmya

In the final ‘Prabhasa Khanda’ of Skanda Purana, Sage Lomaharshana described to the
Congregation of Munis headed by Suta Maha Muni at Naimisharanya the details of the
Eighteen Maha Puranas and as many Upa Puranas. The Maha Puranas along with the
number of Stanzas contained in each of them are: Brahma Purana (10,000 stanzas), Vishnu
Purana (23,000), Siva Purana (24,000), Padma Purana (55,000), Vayu Purana (24,000),
Srimad Bhagavata Purana (18,000), Narada Purana (25,000), Markandeya Purana (9000),
Agni Purana (16,000), Bhavishyat Purana (14,500), Brahma Vaivarta Purana (18000),
Linga Purana ( 11,000), Varaha Purana (24,000 ), Skanda Purana (81,000), Vamana
Purana (10,000), Kurma Purana (17,000), Matsya Purana (14,000), Garuda Purana (18,000)
and Brahmanda Purana (12,200).The Upa Puranas are Sanatkumara, Narasimha, Skanda,
Siva Dharma, Durvasa, Narada, Kapila, Manu, Ushana, Brahmanda, Varuna, Kalika,
Maheswara, Samba, Shaura, Parashara, Maricha and Bhargava. The Maha Puranas are
broadly categorised covering the Gunas (Characteristics) of Satvik, Rajasic and Tamasic
nature of Lords Brahma, Vishnu and Maheswara, thus Vishnu Purana, Bhagavata, Narada,
Garuda, Padma and Varaha Puranas of Satvik nature; Brahmanda, Brahma Vaivarta,
Markandeya, Bhavishya, Vamana and Brahma Puranas of Rajasik nature; and Matsya,
Kurma, Linga, Siva, Skanda and Agni Puranas of Tamasik nature.The major aspects
covered in each of the Puranas are Sarga (Creation), Pratisarga (Destruction), Vamsa (The
description of Dynasties), Manvantar and Vamshanucharit (about the events covering the
generation next). Having thus given the background of the various Puranas, Sage Lomesh
concluded the narration of Skanda Purana’s final ‘Khanda’with the following Invocation to
Bhagavan Siva:

Om Namo Deva devaya Sivaya Paramatmaney, Aprameya swarupaaya Vyaktaavyakta

Swarupiney/Twam Patir yoginaa mesha Twayi Sarva Prathishthitam, TwamYagnastvam
Vashatkaarastham Omkarah Prajapatih/ (My Greetings to You, Devadideva Paramatma
Siva! You have a Sacred Form which is rootless with a ‘Saakara’ or Fully Manifested Form

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and at the same time a ‘Niraakara’ or of Unmanifested and Unknown Appearance. You are
in the control of Yogis, and everything is established in You. You are the ‘Vashatkar’ (the
knowledge content of enjoyble sound), the Omkar and the Prajapati.

Bhagvan Siva told Devi Parvati that in Kali Yuga the World would be full of ‘Nastiks’
(non-believers of God), so-called ‘Hetuvaadis’or Reason-mongers and Sinners; they would
neither have mental capability nor faith in themselves. They would tend to argue in circles
foolishly and often dispute the very existence the Supernatural Force which created,
preserved and destroyed the Universe. They would heckle at the purpose of visiting Punya
Kshetras while Almighty created as many as three crore and fifty lakh Tirthas and Kshetras
all over ‘Bharat’, the ‘Karma bhumi’, with the hope that human beings might avail the
golden opportunities of visiting at least a few of these Sacred Places, either by decision,
coincidence, or even by mistake! Maha Deva further told Parvati that with sincerity and
devotion any Place was worthy of worshipping to the Supreme Energy and the existence of
the available Tirthas was only suggestive, but some of these had definite ‘Mahatmya’and
happened to raise strong faith so as to anchor one’s devotion to. On Earth, the Naimisha
Tirtha and on Sky Pushkar Tirtha are well established. Also, there are Kedar, Prayag,
Vipasha (Vyas), Urmila, Krishna, Vena, Maha Devi, Chandrabhaga (Chenav), Saraswati,
Ganga Saagara Sangam, Kasipura, Shatabhadra, Sindhu, Godavari, Kapila,Shona, Payodhi,
Kaushiki, Devakhat, Gaya, Dwaravati and Prabhasa. Emphasising Prabhasa, Maha Deva
said that He materialised a highly powerful Linga there which had the radiance of Sun and
the heat of Agni and the Sacred Mix of Three Shaktis viz.’Iccha’( Desire), ‘Gyan’
(Knowledge) and ‘Kriya’(Devotional Acts). This is the Place where the most famous
Somnath Linga manifested as ‘Swayambhu’ or on its own. Prabhasa Kshetra is known for
attaining Siddhis and Salvation. Its East is adorned by the destroyer of darkness
Suryanarayana, while the West has the abode of Madhava Deva, South has the Sea and
North is Devi Bhavani. The Tirtha is five Yojanas wide and long square with Vajrini in
East, Nyankumati in the West, Maheswari in the South and the Sea in the North. The
Garbha Griha or the Sanctum Sanctoram is spread over from South to North by Sea to
Kauraveswari Devi while from East to West is spread over from Gomukha to Aswamedhik
Tirtha.Within the Garbha Griha are a number of Tirthas, Sarovars, Wells, and Deva
Mandirs which are all sin-destroyers and Providers of Desires. The First Part of the
Prabhasa Kshetra is dedicated to Maheswara, the Second Region is of Vaishnava and the
Third Part is Brahma ‘Bhaga’. The Central Region has crores of Tirthas. The Brahma
Vibhaga is stated to be dominated by Icchha Shakti, Vaishnava Bhaga is known for Kriya
Shakti and the Rudra Bhaga is governed by Gyana Shakti. Bhagavan Siva stated that apart
from Himalaya, Gandhamaadan, Kailas, Nishadh, Meru, Trikut, Manasarovar, Devodyan
and Nandanavan, Prabhasa is one Place where He would like to accord significance.Those
who stayed in the Kshetra and recite Mrithyunjaya Mantra and Shata Rudreeya on daily
basis would secure Brahma Gyan within six months. Shata Rudra Mantra is denoted as the
Soul of Siva Swarupa. Even mere stay in Prabhas is eventful without Bhakti bhava and
worship with recitals and other acts would indeed derive far larger and unimaginable
consequences. Since Somnath Linga is present at Prabhas, crores of Rudra’s manifestations
are attracted from all over the Universe, especially on Vaishakha Chaturdasi. There is a
concentration of Practitioners of Yoga, Sankhya and Pancha Ratras as they are readily
dedicated to Prabhas which is considered as a happening Kshetra. Vedavadi Purush who is
immersed in Veda Gyan known as Kaalagni Rudra or Kalabhairava Rupa is firmly seated

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in Prabahas. Death in Prabhasa is a sure climb-up to Kailasa. This Kshetra is protected by
Vishwanath in South and Dandapaani in North. Various Ganaadhakshas who act as per the
commands of Bhagavan include Maha Rudra, Chandisha, Ghantaakarna, Gomukha,
Vinayaka, Mahanaada, Kaakavaktra, Subhekshana, Eakaksha, Dundubhi, Chanda,
Taalajaghna, Bhumi Danda, Danda, Shankhukarna, Vaidhruti, Taaladanda, Maha Teja,
Chipitaaksha, Hayaanana, Swavaktra, Vidaalavadana, Simhamukh, Vyaghramukh and
Virabhadra.These Ganadhyakshas are led by Ganesha to guard the Kshetra. They keep an
eye on the evil-doers and facilitate Bhaktas in their Rituals and other activities. Those who
undertake bathings in the Kshetra attain the result equivalent to ten ‘Godaanas’. Those who
die in Praachi Sarasvati would reach Siva Loka. Those who give away material such as
Curd and Blankets have unique benefits. Those who provide food to a needy Brahmana at
Brahmasthan secures benefits by a crorefold. As regards Soma Linga Swarup, it assumes
Rigveda Form in the early morning, before noon time the Yajurved Form, afternoon the
Linga assumes Sama Veda Form, and the evening time the Atharva Veda Form. In the
Prahasa Kshetra, the Siva Swarup Soma Linga has the unique features of Nirbhaya,
Nirmala, Nitya, Nirapeksha, Nirashraya, Niranjana, Nishprapancha, Nissanga and
Nirupadrava. The Sparsha Linga of Someswara had been in existence since humanity
arrived; Kalpas after Kalpas or ages after ages and each time there was a Pralaya and new
eras commenced, Bhagavan assumed new Names with the change of Brahmas for the sixth
time and the seventh one at present is called Shatanand as Siva’s name is Someshwara. The
names in the first Kalpa of Brahma and Siva respectively were Virinchi and Mritunjaya,
and the subsequent ones were Padmabhu and Kaalaagni Rudra, Swayambhu and Amritesh,
Parameshthi and Anamaya, Surajyeshtha and Krittivasa, and Hemagarbha and
Bharavanath.The eighth and the next Brahma-Someswara combination would be
Chaturmukha and Prana natha. Similarly the names of Parvati Devi in the first Kalpa
onward were Jaganmatha, Jagadyoni, Shaambhavi, Viswa Rupini, Nandini, Ganambika,
and Vibhuti. The eighth to the eighteenth Devis would be Shubhra, Ananda, Vaama
-lochana, Varaaroha, Sumangala, Mahamaya, Anantha, Bhutamata, Uttama, Pitru Kalpa
and Dakshayani; the nineteenth was that of Parvati. The present name of Somanatha Siva
emerged since Chandra deva performed severe Tapasya to Siva and secured the boon of
creating Siva Linga to be named Soma Linga. Chandra Deva obtained several boons from
Parama Siva that the devotees worshipping Someswara Linga would become free from
various ‘doshas’ or deficiencies like ‘Bhuta dosha’ or threats from Supernatural Spirits like
Dakinis, Pretas, Betals, Rakshasas, Nava Grahas, Putanas, Piscachas, Matrukas, Bala
Grahas, Jvara rupi Grahas, and Vridha Grahas; diseases like Atisaara, Bhagandar, Pathari
Rog, Mutra kruccha, and such others; Sarpa Doshas; ‘Chora Bhaya’ (Fear of Thieves) etc.
would all be burnt like dry wood against fire. Kaalaagni Rudra’s presence in the Kshetra is
the safest shield against any kind of problems, both mild and insurmountable alike.
Bhagavan Siva told Parvati further that there might be crores of Tirthas but Prabhasa was
unique as that was the seat of all the ‘Tatvas’of Brahma, Vishnu and Siva; Brahma was
endowed with twenty four Tatvas, Vishnu with twenty five Tatvas and Siva with thirty six
Tatvas. Thus Prabhasa is the most powerful Tatvamaya Kshetra, providing propitiousness
to men and women of all ‘Varnas’, animals, birds and reptiles! This Glorious Tirtha
comprises all the Pancha Bhutas or Five Elements of Nature with Brahma in the Form of
Prithvi, Vishnu in the Form of Water, Rudra in the Form of Tejas (Illumination / Heat),
Kubera in the Form of Vayu (Ether), and Sada Siva Himself in the Form of Aakasha

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(Sky).There are Eight ‘Adi Guhas’ or Original Caves signifying water viz. Amaresh,
Prabhas, Naimisha, Pushkar, Aashaasdhi, Danda, Bharabhuti, and Laangali. Also, there are
‘Ati Guha’ Kshetras signifying Tejas viz. Harishchandra, Sri Shaila, Jaaleswar,
Preetikeswar, Mahakaal, Madhyama, Kedara and Bhairava. Further, there are ‘Guha
Gruhantara’ Kshetras signifying ‘Vayu’ viz. Gaya, Kasi, Kurukshetra, Kankhal Tirtha,
Vimala Tirtha, Attahaasa, Mahendra and Bhima. Signifying ‘Akaash’ (Sky), Eight
‘Pavitratmak’ (hallowed) Kshetras are Vastrapath, Rudrakoti, Jeshyeswar, Mahalaya,
Gokarna, Rudrakarna, Karnaaksha and Sthapa. There are also eight more Kshetras denoting
‘Prithvi’ (Earth) viz. Chhagal, Bruhasudh, Maakoth, Achaleswar, Kalanjaravan, Shanka
-karna, Sthaleswar and Suleswar. Among all these, Prabhas is the abode of water and
radiance representing both Siva and Vishnu, a vital fact unnoticed by several devotees!
Lord Siva re-emphasised the fact that from the Sea in South to Kaureswari River born to
Surya Deva the Region in between is Prabhasa literally meaning Radiance. That is why
Devotees visiting Prabhasa Kshetra never miss having a Darshan of Surya Deva Temple
and perform ‘Arka Puja’ and Daan. Not far from Surya Temple is the renowned
Siddheswara Linga which fulfills the wishes of devotees from the days of yore known as
Jaigeshaveshwar. In the earlier ‘Kalpa’, there was one Great Yogi named Jaigeshva who
was an extraordinary devotee of ‘Mahodaya’, a Swayambhu Linga; as Parama Siva was
fond of smearing ashes on His body, the Yogi too smeared ash and even slept on ashes.
Mahadeva was pleased and gave darshan to Jaigeshwa, complemented on his spiritual
efforts, blessed him to become popular as Yogacharya and granted him Salvation; the
Mahodaya Linga came to be called as Jaigeshwara Linga and in Kaliyuga when Sages
called Balkhilas attained Siddhis and the Linga came to be popular as Siddha Linga.

Another interesting incident was narrated by Parama Siva to Devi Parvati as to how
Chandra was associated with Someswara Linga and Somnath Temple: As Chandra
neglected his twenty seven wives viz. ‘Nakshatras’ (Stars) excepting Rohini, Daksha
Prajapati who was the father-in-law of Chandra cursed him to fade away in his brightness
and Chandra became dimmer by each day. He worshipped a Siva Linga established by
Brahma Himself for long and Bhagavan Siva modified the curse of Daksha that Chandra
would lose his sheen from Purnima onward till the end Krishna Paksha or the second half
of the dark fortnight and gradually become brighter by each night subsequently from
Amavasya of the dark month to Purnima again. The Place where the boon was granted by
Siva to Chandra to partially reverse Daksha’s curse (to brighten up the first half and darken
up the second half by each night) was Prabhasa derived from the word ‘Prabha’.Chandra
requested Viswakarma, the Architect of Devas to design and develop the Prabhasa Region
as also construct Someswara Linga Temple and appointed Priests to carry on the daily
rituals of worship attend to the devotees.The name of Someswar had become synonymous
with Eswara as Chandra. Siva came to adorn His Head with Chandra eversince he was born
at the time of churning the Ocean, keeping the ‘Halahal’ (Poisonous flames) in His throat
and Devi Mohini’s distribution or Amrit, Rahu Graha’s cheating into the queue of Devas,
Chandra’s complaint and Rahu’s chase to Chandra and Siva’s rescue to Chandra. Further,
Chandra being the nearest luminous Planet to Earth, Lord Brahma bestowed special
dispensations to him viz. to provide various ‘beejas’ (seeds) and ‘Aushadhis’ (medicines
and medicinal plants). The beejas facilitate the production of rice, wheat, oils, grams
etc.while plants enable to produce fruits, vegetables, sugar and such edibles besides
medicines of innumerable variety of life giving and life sustaining nature. Chandra is also

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the Chief Controller of Brahmanas. Devotees who observe Bhakti, Snaan, Daan and
worship at Prabhasa are bestowed with all kinds of benefits, especially when they recite the
Mantra: Om namo Devadevaya Siti kanthaya Dandine, Rudraya Vaamahasthaya
Chakriney Vedhase namah/ Sarasvati cha Savitri Devamata Vibhavari Sannidhaney
Bhavatwatra Tirthey Paapapranashiney/ This Mantra is common to any devotee
performing ‘Snaan’ at any Tirtha. To the South of Somnath is situated the Padma Tirtha.
One should take a resolve even at Somnath that a devotee would resort to have the head
tonsured and after the ‘mundan’ take bath and then enter the Padma Tirtha for a sacred bath
in the Ocean as one should not enter it otherwise. It is the belief that the head hair carries
all sins and thus needs to be removed before the Tirtha. For women however tonsure is not
prescribed but making a symbolic cut would suffice.The following Mantra needs to be
recited before a dip in the Ocean: Om Namo Vishnu Guptaya Vishnurupaya the namah,
Saannidhye Bhava Devesha Saagare Lavanaambasi / The devotees are then required to
perform Tarpan to Devas, Rishis and Ancestors of three generations.Brahma is stated to
have commanded Samudra Deva (the Ocean) that the salt water be converted as of Amrita
Tatva. Near Agni Teertha, flows the Sacred River Saraswati which comprised Five Streams
viz. Harini, Vajrini, Nyanku, Kapila and Sarasvati. Lord Vishnu instructed the River
Sarasvati to carry out ‘Badabagni’ (Submarine Fire) from North of Bharat to Prabhasa
Kshetra Westward into the Ocean. But Samudra was frightened as Badabagini was carried
by Saraswati and high tides appeared as a result. Lord Vishnu advised that Badabagni
should be sucked into the Ocean in very small quantities as through a needle’s eye; thus the
same continues to be sucked in slowly and hence the fury of the tides due to the exhalation
of Badabagni at Prabhasa.Besides the Someswar and Siddheswar, Agni Tirtha and Padma
Tirtha and River Sarasvati, Prabhasa Kshetra also possesses Kapardeswar, Kedareswar,
Bhimeswar, Navagraheswar, Eleven Rudras and Balarupadhari Brahma, Sweteswar,
Bhaireswar, Kalkaleswar, Ukthunkeswar, Vaidyanareswar, Gauthameswar, Yogeswar,
Pandaveswar, Pratyushewar, Anileswar, Prabhaseswar, Rameswar, Lakshmaneswar,
Bhuteswar, Lomeswar, Ratneswar, Vainateneswar and so on as also Eleven Rudras and
Brahmarupadhari Brahma. The visit of Prabhasa Kshetra is stated to be incomplete without
the worship of three major Devis, viz. Mangla, Visalakshi and Chatvar: representing three
types of Power that is, the Power of Will, the Power of Action and the Power of
Knowledge respectively. Mangala Devi represents Brahma Shakti; Visalakshi represents
Vishnu Shakti and Chatvar the Siva Shakti. Chandra performed rigid Tapasya to the Shakti
of Will for thousand years and since Chandra’s will power was on test to secure
propitiousness, the Devi was called Mangala. In a fierce battle between Devas and
Danavas, the tricky Demons were elusive and Vishnu remembered Mahamaya called
Visalaakshi or the Shakti with large eyes to overcome the Danavas. The Goddess called
Chatvara Priya who was the embodiment of Knowledge with the ‘Amsa’ (Feature) of Siva
was another Devi worshipped without fail at the Prabhasa. Most importantly, devotees to
Prabhasa are blessed to perform Shraaddha / Tarpan at the Sacred Goshpada Tirtha. It has
been stated that Pirtu Devas jump with joy that their sons, grand sons and great grand sons
who arrived at the Tirtha expect that they would satisfy them with ‘Shraaddhas’with
wheat / rice, til, honey, akshatas (rice with turmeric) and ‘kheer’ to quench their thirst and
hunger: The Mantra says: Pita Pitaamahschaiva Prapitaamaha eva tu, Maata
Pitamaheechaiva thathaiva prapitamahe/ Matamahastaspita cha prapita maha kaadayah,
tesham pinde mayadattho hyaksharyamupatishthatu, Om namo Bhagavatey Bhatrey

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

Dwaraka ‘Mahatmya’

Having recounted in brief the events that happened in Dwapara Yuga and its Central Figure
Sri Krishna as the Avatar of Maha Vishnu, his various childhood miracles of killing several
cruel Demons, his magnificent role in Maha Bharata culminating in the Historic Battle of
Pandavas and Kauravas vindicating Virtue and Truth against Vice and Falsehood and
finally the mortal end of his incarnation, Maha Muni Shaunaka faced the inevitable
apprehension of Rishis as to how human beings would redeem themselves from the grave
sins that would be committed in Kali Yuga without the presence of Lord Krishna! Some of
the prominent Sages of that time approached Lord Brahma and posed the question that in
the impending Era of Sin, how could the virtuous and God-fearing devotees in a rather
minority existence vis-à-vis the majority of the wicked or at any rate the escapist human
beings of Kali Yuga would survive, let alone worship the Almighty! Lord Brahma directed
the Sages to Patala Loka to meet Bhakta Prahlada (who caused of the death of his father,
the Demon Hiranyakasipu, by Narasimha the Avatar of Lord Vishnu) and King Bali (who
gave away three Worlds in charity to Lord Vamana in another Avatar of Vishnu). Both
Prahlada and Bali were distressed about the impending dark days of Kali Yuga when moral
and spiritual standards would be eroded from bad to worse with the passage of time.
However, they revealed that by the Grace of Bhagavan Vishnu there was a Sacred Place on
the Western Coast of Bharat called Kushasthalipuri where the Holy River Gomati flowed
and submerged with the Ocean. There was the hallowed Temple of Dwaraka with the
benign presence of Tribhuvan Vishnu in the form of Krishna with four hands with
Shankha, Chakra, Gada and ‘Abhaya Mudra’ (the Protective Hand); before leaving the
mortal World, Krishna left behind sixteen of His ‘Kalas’or Divine Powers which were
imbibed into the Idol. Bathing in Chakra Tirtha in Dwaraka would have far reaching
benefits to wash off sins and confer boons of fulfillment, Peace and excellent health. While
approaching the Temple, devotees are advised to recite ‘Vishnu Sahasranama’,
‘Bhishmastatvaraj’, ‘Gajendra Moksha’ etc. as also sing hymns of ‘Krishna Leelas’ or
‘Vishnu Avataras’. At the outset, they pray to Ganesha to ward off any impediments in the
‘Yatra’ and Darshan of Krishna, pray to the elder brother of Krishna viz. Balarama and
then proceed to have the Vision of Shyama Varna (Blue coloured) Krishna, even a glimpse
of whose ‘darshan’ destroys the sins committed during their childhood, youth or elderly
age of the current and earlier lives. It is said and firmly believed that each step in the
Temple is as fruitful as performing an ‘Aswamedha Yagna’. A Pilgrimage to Dwaraka is as
propitious as reaching ‘Vishnu Dham’.Afer worshipping Bhagavan Krishna, the devotees
visit the Holy River Gomati whose mere vision brings in auspiciousness. Prahlada narrated
the tale as to how Sage Vasishtha was responsible to bring Gomati from Heaven to Earth.
After Pralaya or the Great Dissolution, Lord Vishnu was in Yoga Nidra and from His navel
sprouted a Lotus on top of which sat Lord Brahma; Vishnu commanded Brahma to
undertake the task of ‘Srishti’ (Creation). Brahma created His Ten ‘Manasa Putras’,
including Sanaka, Sanandana, Sanatana and Sanat Kumaras with the hope of helping in the

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task of Creation, but they were more interested in performing ‘Tapas’ instead of being
householders; they chose the West Coast to execute the meditation for several years and
fortunately had the vision of ‘Sudarshana Chakra’ and asked the Manasa Putras to offer
‘Arghya’ (water) to welcome Maha Vishnu who was about to arrive. But there was no
water to tender Arghya; Lord Brahma asked Ganga to flow down to Earth from Heaven
with the name of Gomati and to follow Sage Vasishtha to follow as a daughter to a father.
The Manasa Putras thanked Ganga and Vasishtha and desired the Sage to father the Sacred
Gomati, with whose waters the Sages performed Arghya on the arrival of Bhagavan
Vishnu. The Sacrosanct Spot where Sudarshan Chakra made its appearance was since
called as Chakra Tirtha. A devotee is to certainly go to the River, do ‘Sashtanga’ or
prostration, clean the hands, take up Kusha grass and ‘Akshatas’ or rice grains mixed with
Turmeric powder and provide ‘Arghya’ by reciting the Mantra : Brahmalokat samayatey
Visishtatanaye Shubhe, Sarva paapa vishuthaartha dadamarghya cha Gomati / Vasishtha
duhitaddevi Shaktijyeshthe Yashaswini, Thrailokya vandithy Devi Paapam me hara
Gomati! (Gomati! You arrived here from Brahma loka as the daughter of Vasishtha; may
you clean up my sins as I offer ‘Arghya’to you; Your Shakti is mighty Gomati Devi, the
great destroyer of my failings). After saying this, the devotee needs to apply ‘mrittika’ or
the mud of the River bank on the body parts, perform ‘Snaan’ with Veda Mantras, offer
Tarpanas to Devas, Rishis and Pitras and charities especially of Cows to redeem from
‘Pitru Runa’ of indebtedness to forefathers. From the River Gomati to Chakra Tirtha, a
similar procedure is followed with the following Mantra before taking the bath: Om Namo
Vishnu Rapaaya Vishnu chakrayathey namah, Gruhaanaarghya maa dattham Sarva kaama
prado bhavah. (My Greetings to You Vishnu Chakra who is Vishnu Himself; do accept my
‘Arghya’and fulfil my desires). ‘Vishupaadotbhava Tirtha’ in Dwaraka is the Sarovar
which Lord Krishna materialised by asking Ganga to arrive to facilitate Devi Rukmini’s
bathing and is also called Vaishnavi since it generated from Lord Vishnu’s feet; this
Tirtha’s Snaan by devotees followed by Pitru Tarpans, Shraddhas, and charities especially
to ‘Anga viheen’ or those who are blind or otherwise defective of any limb are considered
vital. Gopi Sarovar symbolises the arrival of Gopikas and Gopas from Vraja Bhumi to
Dwaraka to personally meet Krishna and desired to stay back as they went in raptures on
meeting Him; Lord Krishna was asked by Gopis whether He missed them too and Krishna
replied with a smile that He always resided not only in the hearts of Gopas and Gopikas but
all the human beings, the entire ‘Charachar’ (mobile and immmobile) beings as He was the
Creator and Sustainer. As He bestowed the Brahma Gyan to Gopikas, they decided to live
there always and Bhagavan desired ‘Maya’the Architect of Daithyas that a significant
Tirtha built as the abode of all Gopikas.Devotees visiting the Gopi Saraovar are advised to
offer Arghya by reciting the Mantra: Namasthey Gopa Rupaya Vishnavey Paramaat
-maney, Go Prachaara Jagannatha Gruhaarghya namosthutey. Similarly, other Tirthas of
distinction include Brahma Kund, Chandra Sarovar, Indra Sarovar, Mahadeva Sarovar,
Gauri Sarovar, Varuna Sarovar and Panchanadi Tirtha. Those who are not able to visit
Dwaraka may atleast read the details of this extraordinary Kshetra, especially on Dwadasi
Tithis of each month and definitely on Krishna Ashtami days of every Year. Sitting at
one’s own home, one would have access to the most merciful Sri Krishna who always cares
for those who cares for Him. Each minute that is spent in His Glorious Memory is certain
to be rewarded. Each step taken toward Him for His vision is a step to Vaikunthadham.
‘Jagarans’ or Awakenings of Night by taking Krishna’s name, constant vision of His

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Swarup (Idol), ‘Kirtans’ about Him, reading the Sacred Gita Vachan, hearing about His
Leelas, dedicating to Him wholly as though nothing else matters in life are all the deeds to
take those small, firm but steady steps to Vishnu dham!

OM PURNAMADAH PURNAMIDAM PURNAAT PURNAMUDUCHYATEY

PURNASYA PURNAMAADAASYA PURNAMEVAVASHISYATEY

ANNEXURE ON VISHNU SAHASRANAMA

Shuklaambara dharam Vishnum Shashivarnam Chaturbhujam, Prasanna Vadanam

Dhyaayet Sarva Vighnopashantaye/ Laabhastheshaam Jayastheshaam Kruthasthesham
Paraajahayah, Eshamindiravashyamo Hridayastho Janaardanah/

Viniyogah: Om Asya Shri Vishnu Sahasranaama Stotra Maha Mantrasya Brahma Rishi
Vishnurdevata Anushthup chhandah Sarva Kaamaavaapyatrtha Jape Viniyogah. (In this
Vishnu Sahasranaama Stotra, Brahma is Rishi, Vishnu is Devata, Chhanda is Anushthup; to
fulfil all desires, this Japa / Recitation is being rendered.)

Dhyanam: Sajalaladaneelam darshithodaara sheelam, Karatalaghrutashailam Venuvaadye

Rasaalam/Vrajajana kulapaalam Kaaminikelilolam, Tharunathulasimilaalam naimi
Gopaalavaalam. (I greet Gopala whose appearance was blue like the radiance of fresh
water, whose essential nature was of kindness, who lifted the Mountain of Govardhana
with His hands, who played a big sonorous flute, who administered the People of Vraja
with care, who was in the habit of performing childish pranks for the entertainment of the
women of Vraja and whose neck adorned the highly attractive garland of Tulasi leaves).
Following is the Vishnusahasra Nama Stotram:

Om Vishnur jishnur hrishikeshah Sarvaatma Sarva Bhavanah, Swargah Sharvareenatho

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

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

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

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

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Shrunuyannityam Naro Nischala Maanasah, Trisandhyam Shraddhayah yuktah Sarva
Paapapaih Pramuchyatey/

The above Vishnu Sahasranaama bestows all kinds of ‘Siddhis’ (Accomplishments) and
fulfills all desires. Those who read or hear the ‘Stotra’ with concentration and earnestness
during Three Sandhyas a day would for certain become free from past and present sins.
After reading the Stotra, a Devotee should sincerely greet Bhagavan Vishnu and read:
Sahasraakshah Sahasraanghrih Sahasravadanojjvalah, Sahasranaamanthaakshah
Sahasrabhuja the Namaha / (Source: Avanti Khanda of Skanda Purana)

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