SELECT STORIES FROM PURANAS -7

SELECT STORIES FROM PURANAS

(Compiled  by  Brahmasree V.D.N.Rao)

 

The Naganatha Jyotirlinga at Naganatha in Aoudh in Maharashtra was stated to have been visited by

Adi Shankaracharya. The legend of this Linga was that when Pandavas visited the Place during their

‘Aranya Vasasa’or forest life after being banished as nomads for twelve long years following their

loss of Kingdom as Yudhishtara lost the game of dice, Bhima discovered a pond of warm milk in the

surroundings and as he tried to dig up the milddle of the pond there was blood gushing out; Bhima

reached the depths of the pond and was surprised to notice that blood gushed out from a Shiva Linga

of extreme radiance. The Story of the demons Daruka and Daruki are also in vogue in this Kshetra.

Interestingly there are idols of a sulking Parvati and pacifying Shiva as though Daruki’s killing was

not appreciated by Parvati and Shiva explained the need to do so.

Bala Jagdeshwara Jyotirlinga at Darukavana in Almora has the Story of ‘Balakhilyas’or dwarf

Maharshis perrforming a strict discipline of Tapasya along with their families and Maha Deva

desirous of testing them appeared there as a semi-lunatic, half-clad but hefty and handsome youth.

The womenfolk came to be inreasingly infatuated with the highly reticent and unresponsive youth of

wonder and the group of Rishis encounterd the youth one day and gave a ‘shaap’ that his ‘Linga’ or

manhood should be dropped! Indeed that dropped Linga of Shiva was manifested as an extremely

brillinat Jyotirliga as Jagdeshwar who has no physique, Gunas or Characteristics, Sex, Age, Time,

Distance and Tatwas. The Rishis were ashamed of their suspicion that the semi-lunatic youth was

seeking to woo their women folk but Maha Devaarrived there to guide them that Karma-Kanda or

worship for the sake of physical discipline was not enough but that should be accompanied by

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mental purity and forbearance as well! The main bye-line Mantra from Shukla Yajur Veda which

resounds in the Pujas at the Temple is: Aum Traamabakam Yajamahe Sugandham Pushti Vardhanam,

Urvarukamiva bandhanaan Mrityor Mokshiyemaamritaat/ (We pray to Maha Deva whose eyes are

the Sun, Moon and Fire; may He protect us from disease, poverty and fear and bless us with

prosperity, longevity and good health!)

Rameshwaram: Signifying the celebrartion of victory following the devastation of Demon Ravana

and his clan, Lord Rama performed the installation of Shiva Linga in gratitude and dutiful homage to

Maha Deva. Having crossed the ‘Setu bandhana’ or the bridge across the Sea, Rama decided to install

the Linga after prayers at Varanasi and despatched Hanuman to pray Vishwesvara and bring a

fascimile of the Kasi Linga for installation but since Hanuman could not return by the Muhurtha or

the Exact Time of Auspiciousness, Devi Sita improvised a Langa Swarupa out of Sea-shore Sand and

was consecrated formally amid the chanting of Veda Mantras. On return, Hanuman was disturbed that

he could not bring the Kashi Linga and tried to remove the ‘temporary’ Shiva Linga and tried his

best to replace it with what he brought from Kashi but could not; instead a seperate Linga was

installed in the vicinity of the Sand Linga. There are thirty six Tirthas or Water-wells around the

Temple-twenty within the Temple Complex itself and all of these are stated to possess medicinal

properties. It is customary that several devotees take bath from the water-wells and walk with wet

clothes into the nearness of the Jyotirlinga for ‘Darshan’ for worship to it.

Ghrishneshwara: There was a pious Brahmana Sudharma who had no progeny as his wife Sudeha

was barren. She proposed that her younger sister Ghushma / Kusuma- a staunch devotee of Shiva - to

wed her husband and made them agree. Eventually, Kusuma gave birth to a boy. But the elder sister

became jealous and one day threw the child in a nearby pond; but a Shiva Linga was immersed in the

pond too. Kushma wept at the loss of the child and intensified her faith to Maha Deva. A few days

hence, the dead body of the child floated and there was commotion all over in the village. Maha Deva

granted his vision to Kusuma and conveyed that he would punish Sudeha but Kusuma requested Shiva

to pardon her sister. The ever merciful Shiva brought life to the dead son and the entire village

realised the miracle of the dead boy coming back alive . Kusuma prayed to Shiva that he should stay

in the pond for ever and that was the origin of Ghrushneshwara or Kusmeshwara Jyotirlinga,which is

some thirty km away from Aurangabad in the village of Verul or Yelur where River Yela flows. The

Jyotirlinga of Ghrishnashwara as also accompanied by Devi Parvati as Grishneshwari. It is stated that

the Patel of the Village secured a treasure in a snake-pit and enabled the construction of a Temple to

house the Jyotirlinga.[Ellora and Ajanta caves, which are World Heritage Sites also Shirdi are 30 km,

106 kmand 130 km away from the Ghrishneshwara Temple ].

Upalingas: Apart from the afore-described Dwadasha Jyotirlings, there are quite a few Upalingas too

like Atrishwara Linga in a forest named Kamda on Chitrakuta Mountain where the Maharshi saved

people from prolonged drought for some fifty years; once Arti fainted out of thirst and his wife

Anasuya went in search of water; Devi Ganga appeared and offered water from a spring and Anasuya

carried a Kamandalu-full of water and quenched Atri’s thirst. It was from that Spring emerged the

Sacred Mandakini River and as the result of the Tapasya, the prolonged drought ended and Bhagavan

Shiva appeared as the Atrishwara Linga. Mahabaleshwara Linga emerged maily at Gokarna and

partly at Murudeshwara, Dhareshwara and Gunavante in Karnataka; Ravanasura obtained Maha

Deva’s Atma Linga but despite the warning that it should not be kept on ground upto Lanka from

Kailasa , he had to stop over to attend to ablutions and trusted Ganesha who appeared as boy wh

downed the Linga which got stuck to the ground. The mighty Ravana tried to pull it out but parts of

Linga were scattered yet the Linga was fixed to the Earth. Batuknath Linga appeared as a result of

intense Tapasya for several years by a son of Dadhichi Muni called Sudarshan since he sinned on

Shiva Ratri by sleeping with his wife and without taking bath performed ‘Abhisheka’ to the Shiva

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Shiva Ratri by sleeping with his wife and without taking bath performed Abhisheka to the Shiva

Linga. Devi Parvati requested Shiva to pardon Sudarshan as otherwise he was a steadfast devotee.

Satisfied by the sincere atonment of Sudarshana, Maha Deva manifested himself as Batuka Natha

Linga. Similarly there were many such manifestations of Maha Deva as Hatakeshwara Linga

signifying Prakriti-Purusha combine at Daruka Forests in Uttaranchal Forests; Rishishwara Linga at

Naimisharanya; Laliteshwara Linga on way from Deva prayaga to Kedareshwara and Pashupatinatha

Linga in Khatmandu, Nepal.

Pancha Bhuta Lingas: Representing the Pancha Bhutas or the Five Elements of Prithivi (Earth),

Aapas (Water), Tejas (Radiance), Vayu (Air) and Akasha (Sky), Five Lingas were manifested as

follows: Prithvi Linga as Ekamreshwara with Kamakshi as his consort at Kanchipuram in Taminnadu;

Jala (Water) Linga as Jambukeshwara with Akhilandeshwari as his consort at Tiruvanaikaval in

Trichinapalli, Tamilnadu; Tejo Linga as Arunachaleshwara with Unnamalai Devi as his consort at

Tiruvannamalai again in Tamilnadu; Vayu Linga as Kalahasteswara with Devi Jnana Prasoonamba as

his consort at Kalahasti in Andhra Pradesha and Akasha Linga as Vaidya Nateshwara / Nataraja along

with Devi Shivakami at Chidambaram in Tamilnadu.

The Prithvi Linga called Ekamreshwara manifested on its own to enable Bala Kamakshi to perform

Tapasya in the vicinity of a Ekamra Vriksha or a Mango Tree in Kanchi Kshetra. The Linga is of

hand size of the shape of a Plantain Tree flower signifying the imprints of the bracelets of Mahadeva’s

embrace of Devi Parvati! The legend of the manifestation of the Linga was that as crores of Shaktis

who claimed equality to Parvati, Mahadeva smiled and all the Shaktis got disrobed and Parvati closed

his three eyes so that he did not have to see their nudity. But when Mahadeva’s eyes were closed there

was Pralaya and ‘Surya Chandradi Devas’ disappeared. Parvati was stunned and regetted her

indiscretion which actually was an extraordinary sin as the entire Universe was extinguished! Parvati

fell on Shiva’s feet and he asked her to take the Swarupa of a Bala and perform Tapasya in Kasi first

as Katyayani the adopted baby of Katya Muni; at the time of famine in Varanasi, Bala provided food

all the population of Kasi and gor the encomium as Devi Annapurna. Subsequently Bala shifted to

Kanchi as directed by Mahadeva and did Tapasya under the Ekamara Vriksha at Kanchipura and grew

up as Kamakshi; that indeed was the background of the Ekamreshwara Linga.

The Jala Linga at Jambukeshwara manifested on its own under a Jambu tree in forest in Tiruvanai -

kaval near Chandra Tirtha a tributary of River Kaveri. The legend was that there were two members

of Shiva Ganas called Pushpadanta and Malyava who were cursed to become an elephant and a

spider; they both worshipped the Jala Linga in their own ways; the elephant with flowers and bathing

the Linga with its trunk while the spider ensured that tree leaves would not fall on the Linga by

spinning a web . The elephant complained that the spider made the Place dirty above the Linga and

the spider defended that the falling of tree leaves would convert dirtier. In the quarrel that followed

both died and Shiva granted Kingship to the Spider in its next birth and the elephant was reborn again

in the same form and the King built several Shiva Temples including the Jambulinga Temple in which

the Shiva Linga was partly submerged in water.

Arunachaleshwara Linga in Tiruvannamalai has the legend that both Brahma and Vishnu found an

‘Agni Stambha’or a huge Pillar of Fire and their efforts to know its beginning and end proved futile.

Brahma performed Manasika Puja or worship in mind and so did Vishnu; pleased by their devotion

granted them the boon to convert the endless Agni Stambha to a miniatured Linga which could be

worshipped not only by Devas but human beings aslo. Interestingly, even at the Pralaya or the Great

Dissolution the Land of Arunachaleshwara was in tact. The Arunachala Mountain Range has Pancha

Mukhas or the Five Faces of Lord Rudra viz. Tatpurusha, Aghora, Sadyojata, Vamana Deva and

Ishana. It is strongly believed that a full ‘Pradakshina’ or circumambulation of the fourteen km

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distance of the Mountain would be as good as a Pradakshina of Maha Deva himself. A huge mass of

devotees push around the Mountain barefooted on every full moon night and the Pournami of Chaitra

Month happens to be very special culminating into a ten day festival of ‘Kartika Deepa Darshana’

when a mammoth lamp is lit in an open vessel with three tonnes of ghee atop the mountain.

Shri Kalahasteswara Linga too was stated to be a Swayambhu or Self-Generated on the banks of

River Swarnamukhi some 36 km away from Tirupati in Andhra Pradesh. This is essentially a Vayu

Linga and successive Kings of Chola, Raya, Pallava and Pandya Vamshas made enormous

contributions of the Buildings of this famed Shiva Linga. The Temple has the Legend that Three

Species of God’s creation viz. a Spider called Shri, a Snake called Kaala and an Elephant called Hasti

were very devout followers of the Swayambhu Linga; Shri the Spider weaved cobwebs on the top of

the Linga as Kala the serpent placed Gems on the Top of the Linga and the Hasti collected waters

from the Sarovaras and by throwing sharp currents of water worshipped by way of ‘Abhishekas’or

washings of water. Thus the Spider-Snake-Elephant trio worshipped Shiva on their own thus

justifying their Actions. Another Story of Kalahasti to related to a legend of Bhakta Kannappa a

hunter who offered his hunt as Naivedya or offering every day. One day the Linga showed three eyes

weeping and bleeding blood. Kannappa had extreme anguish and cut and fixed one of his own eyes to

that of Maha Deva. As the latter’s second eye too commenced crying, Kannappa never hesitated and

fixed his second eye on Maha Deva’s face. That was the heightend faith of Kannappa. Maha Deva

appeared and restored the eys of Kannappa and desired that he should be near to the Linga and

eversince he joined the band of sixty three Nayanars in the vicinity of Kalahasteswara. The Kalahasti

Temple is reputed to ward off Rahu-Ketu Doshas or deficiencies of Graha Dosha, Sarpa Dosha or of

unmarried women or women of barrenness.

Shri Nateshwara (Akasha) Linga at Chidambaram in Tamilnadu is famed for the ‘Chidambara

Rahasyam’ or the Secret of ‘Shunya’ or ‘Nothingness’ of the Universe signifying ‘Akasha’ and the

Ever-Repetitive Cyclical Process of Srishti-Sthiti-Laya or Creation-Preservation-Termination. The

legend is that Adi Sesha, the bed of Lord Vishnu, desired to witness the Cosmic Dance of Maha Deva

and came down to Earth as Patanjali or the one who descended. A high devotee of Shiva called

Vyaghrapada who prayed to Mahadeva to grant him the powerful paws of a tiger with which to pluck

the leaves of BilwaTrees for worship also desired to witness Shiva’s Cosmic Dance. Maha Deva

along with Devi Shiva Kami gave an appointment to Patanjali and Vyaghrapada to witness the Unique

Shiva Tandava or the Cosmic Dance of Shiva. Lord Vishnu as well as Brahma and Devas went ino

ecstacy as they were fortunate to vision the spectacle of the Tandava.

Significance of observing Shiva Ratri

Austerities by way of day/night fasts and devotion on Maha Shiva Ratri falling on Krishna Paksha or

the Dark fortnight of Phalguna Month is considered as extremely fruitful. In the early morning of

Shivarati Day, a devotee should take a vow to observe the day/night fast and perform Archanna,

Abhisheka, Japa with ‘shodasopacharas’ or Sixteen Services like Gandha-Pushpa-Dhupa-Deepa-

Naivedyas every three hours followed by ‘Jagarana’ till next morning. Next morning, the devotee

should perform Punah-Puja and Bhojan to Brahmnas along with dakshina. It is stated that obeservance

of Shiva Ratri Fast- Puja-Jagaran even by mistake, let alone proper and systematic worship, would

lead to enormous fruits.

In this connection, Suta Muni described in Shiva Purana an episode to Sages at Naimisharanya as

follows: There was a poor hunter named Gurudruha who got extremely hungry along with his family

members on a full day and that night happened to be Shiva Ratri. He entered a forest on the eve of

Shivaratri and waited for any animal as a prey to satisfy the hunger of the family; he waited near a

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Shivaratri and waited for any animal as a prey to satisfy the hunger of the family; he waited near a

waterbody over a ‘Bilwa Vriksha’ or a bel tree under which there was a Shiva Linga as a coincidence.

Having waited for three hours ( first Prahara) in the night, he was lucky to sight a female deer along

its kids approaching the waterbody to quench their thirst. He pulled out his bow and a arrow ready to

aim at the mother deer and by a twist of fate the branch of the bel tree on which he sat moved, some

leaves of the branch showered on the ShivaLinga and some water in a vessel carried by him spilt

down on the Linga, thus performing the first Prahara Puja! The deer which was very sensitive even to

small sounds of leaves and water falling from the tree noticed that thd hunter was ready to kill it. The

animal made a sincere and convincing request to the hunter that if he allowed it desired to leave the

deer kids to their father and definitely return back to be killed by him. The hunter agreed very

reluctantly and let the animals leave. The second Prahara was closing but there was no trace of the

animal. But the sister of the earlier deer approached the pond along with her kids and the earlier

happenings repeated viz.the hunter pulled out his bow and arrow, the bel tree leaves as also the water

drops from the hunter’s vessel fell on the Shiva Linga and the sister of the earlier deer made a similar

request and the hunter let the animal leave as in the case of the earlier deer thus accomplishing the

next the worship of the Shiva Linga. As the third Prahara was closing, the husband of the original deer

came in search of his wife and the kids and the happenings of the previous Prahara repeated again.

During the Fourth Prahara, all the animals arrived viz. the original deer, her sister and the respective

husbands. But the psychology was the hunter was transformed as the animals displayed their

truthfulness and high sincerity, spared all the animals and performed sincere worship to the Shiva

Linga with Bilwa leaves and water from the pond. Luckily for him he sighted a few fruits from a

banana tree nearby with which he performed ‘Naivedya’ and served the Prashad to his wife and

children. He repented for his evil deeds as even animals displayed virtue and sincerity. Bhagana Shiva

revealed himself and blessed him that in his next birth he would be a Nishad again during Shri

Rama’s incarnation of Vishnu and attain Vaikuntha there after!

The Legends of Venkatachala, Jagannatha and Badari Kshetras

Venkatachala : Skanda Purana described that King Akasha performed an elaborate Yagna on the

banks of Arani and while tilling in course of the Yagna tilled the land of Yagna and found a girl child

whom he named as Padmavati and brought her up with care and affection. Sage Narada who visited

the King saw the child and predicted that as she grew of age would wed Lord Srinivasa of

Venkatachala. Padmavati as she grew up went out to a forest along with her companions and

encountered a handsome youth called Anant ( Srinivasa) who tried to draw her into conversation and

proposed but she rebuffed out of semi-acceptance. But Anant desired Padmavati immensely and sent

an emissary named Vakulamala to King Akasha and the latter was happy at the alliance and soon the

holy wedding took place in style. Among the various celebrities, Devi Lakshmi too attended and

congratulated the new couple! [ But Srinivasa had to borrow hefty money from Kubera to defray the

wedding expenses and the interest money itself continues to be repaid till date from the earnings of

donations being made by the lakhs of devotees!] Padmavati’s earlier birth was Vedavati who was a

companion of Devi Lakshmi and when the latter became Shri Rama’s spouse, Vedavati proceeded for

Tapasya to forests but Ravanasura misbehaved with her and she ended her life by jumping into fire

and cursed Ravana that soon he and his clan would be wiped out by Lord Vishnu’s Avatara. As the

drama unfolded of Sita’s abduction following Lakshmana’s insult to Ravana’s sister Surpanakha,

Ravana’s masquerading as a Maya Tapaswi, Maricha’s taking to the Form of a Maya Mriga (Deer),

Rama-Lakshmana’s battle with Ravana and his clan and the latter’s great destruction, then the

question of Sita’s purity of character was raised by Rama. Agni Deva who had for long concealed

real Sita’s identity as she was transferred to Patala, Maya Sita was actually the wife of Agni viz.

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y , y y g

Swaha Devi; indeed Swaha Devi was Vedavati who turned later as Maya Sita and thereafter as

Padmavati Devi!

Skanda Purana delineated some telling episodes highlighting Venkateswara Mahatmya. One was that

of a Nishad (Hunter) named Vasu, his wife Chitravati and son Vira. Nishad was the Chief of his clan

living honestly and peacefully. His daily practice was to offer cooked rice and honey as ‘Naivedya’ to

Venkatachalapati and eat the ‘Prashad’. One day, the Nishad who to go out and entrusted the task of

offering the Naivedya to his son Vira but instead of performing the offer to Shrinivasa, he gave some

to Agni, some to tree bushes and the rest was consumed. On return, the Nishad was extremely agitated

that the daily offering was not made to Venkateswara and was even about to kill his son for the

greatest sin that he committed; just at that time Lord Venkateshwara appeared before the Nishad in

full glory with his four hands ornamented and armed and prevented him from harming the son and

said that the acts of his son was in fact worth emulation but not condemnation for he performed a

‘homam’ as an offering to Agni Deva, a homage to Nature and only the remainder as the left over

‘Prashad with devotion. Bhagavan thus appreciated the father and son and blessed them.

The above happening was reported by the Nishad to the King of the Land named Tondaman. Even as

a Prince, the King was noble, intellectual and devotional. Once as a Prince, he went on hunting in a

forest and chased a wild elephant which crossed the River Swarnamukhi and reached the Ashram of

Suka Maha Muni and found a parrot in the Ashram which was always screeching the name of

‘Srinivasa, Srinivasa’. The Prince chased the bird upto the mountain top where it vanished but he met

the Nishad who said that the parrot was a pet of Suka Muni and was always in the habit of screeching

the name of Srinivasa. The Nishad then narrated his story of worship to Srinivasa by offering cooked

rice and honey. In fact the Nishad took the Prince to have a darshan of Srinivasa and the latter was

thrilled. On return to the Kingdom, the Prince was informed by his faher to take over as the King

since the latter was retiring. On taking over the responsibility, Tondaman was busy; suddenly after a

few monnths, the Nishad approached the King agitated and conveyed that in a dreamt he visioned a

Varaha Murti and said: ‘Nishada! You must reach the King atonce and command him to perform

‘Abhisheka’with lots of milk to a ‘Shila’ (Stone) underneath a specific thick bush, pull it out and ask

a Shilpi (Sculptor) to form a Varaha Murti with Bhu Devi on his lap. King Tondaman followed the

instructions of Venkatachalapati as per the Nishada’s dream and consecrated the Temple in a

magnificent manner. Among the Brahmanas who attended the function, one requested the King to

please arrange look after his pregnant wife till he returned from a Tirtha Yatra . The King agreed and

after a few months, the Brahmana returned but found the woman had a miscarriage and expired. The

King felt extremely guilty and approached Srinivasa who in a dream directed his wives to take dips in

Asthi Sarovara Tirtha; as they did so, the Brahman’s wife who had a miscarriage and died also

emerged along with the Queens. This miracle was witnessed by thousands of devotees and the

Brahmana was overjoyed!

King Tondaman was in the daily habit of worshipping Bhagavan Venatachalapati with golden lotuses.

He wondered one day how Tulasi leaves pulled out of muddy plants got mixed up with the lotus

flowers and a voice came from the Skies that there was a pot-maker (Kumhara) in Karmapuri who

also did daily puja to the Lord and that he accepted both the pujas of the King and the Kumhara too

in the same manner! The King reached the Kumhara and the latter and his wife denied that they never

perfomed any puja but they heard a voice that the King would knock at their door and simultaneously

a Pushpaka Viman would land to take them to Vishnuloka! Apparently the Kumhara couple did great

pujas in their previous births! The King returned to Venkateshwara and a benign Lord appeared and

bestowed lasting bliss to him too!

In the vicinity of Tirumaleshwara Temple are Tirthas like Swami Pushkarini, Papanashana Tirtha,

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Krishna Tirtha, Akashaganga Titha, Chakra Tirtha and so on; each one of these Tirthas had a Sacred

Background. For instance Swami Pushkarini washed off the sin of Brahmana Kashyap who had the

power of saving a curse; King Parikshit was cursed by Shringi , the son of Samika Muni, as he was

infuriated that the King put around a dead snake around the neck of the Muni who was engrossed in

deep tapasya. The Great Serpent Takshaka was to bite the King within a week’s time as a result of the

curse and Brahmana Kashyap had powers of preventing Daksha to do so but the Brahmana was

purchased by Daksha and thus did the sin of not saving the King. Papanasha Tirtha eradicated the

extreme poverty of a Vedic Scholar called Bhadramati with several sons and daughters and as per an

advice of Narada Muni gave a token of ‘Bhudaan’of five feet of Land that he received from a rich

donor. As the Bhudaan was given away to another vituous Brahmana the Lord appeared in person and

fulfilled all of his desires and provided Salvation later; indeed the Brahmana who received the

donation was Venateswara himself! Akasha Ganga Snaan was prescribed by Matangi Muni to Anjana

Devi and Vayu Deva as the Snana bestowed to them an Illustrious Son Hanuman! On a subsequent

time, a Brahmana called Ramanuja did Tapasya of extreme rigour with Panchagnis or Five Sacred

Flames around him irrespective of Heat-Cold-Rain and attained Narayana Darshana and gave the

double boon of Enlightenment and the presence of an Eternal Water Spring of Akasha Ganga.

Eight-folded approach to Venkateshwara: While Suta Muni narrated Skanda Purana to the congre -

gation of Sages at Naimisharanya he prescribed an Eight-fold Bhakti Route to Lord Venkateshwara:

1) To display ‘Snehabhava’ or feelings of Friendship sincerely towards His Devotees; 2) To provide

Service and Satisfaction to the Devotees; 3) To perform Puja without expectations;4) To direct or

dedicate all actions to Him; 5) To generate Bhakti and love in all the Jnanendriyas or Sense Organs

like eyes, ears, nose, mouth and skin and the corresponding Karmendriyas or Actionable Organs like

seeing, hearing, smelling, speaking and feelings of the Lord; 6) To hear and cogitate about the

‘Mahatmya’of the Lord and accord importance to whatever is said, described, sung, taught and

thought of the Lord; 7) To always keep the name of Srinivasa on one’s lips, thoughts and heart and 8)

finally dedicate oneself to Lord Ventateshwara and take comprehensive and absolute refuge unto

Him! Those who are fortunate of seeing even a glimpse of the Idol of Venkateshwara are sure to

experience the awe and satisfaction of nearness and lasting memory and familiarity. Those who think

of Srinivasaeither of curiosity, greed, love of materialism, fear, or a casual occurrence undergo a

tangible tranformation of outlok, approach to life and morality. If even a casual approach to the Lord

has a multiplier effect, one could imagine the far reaching impact of the Eight-fold dedication to Him!

Just 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 is indeed difficult to

attain compared to several other species and asylum unto the Lord would surely assure Salvation.

Purushottama (Jagannatha) Kshetra: Sage Jaimini narrated the Story of King Indradyumna,an

ardent devotee of Lord Vishnu who was keen on having a darshan of the Idol of Neela Madhava at a

Temple situated in the Nilachala Mountain on the East Coastal side of Bharata Varsha in the Utkala

Region and asked his Priest to ascertain the route and arrange for the trip. One of the Pilgrims

(Bhagavan Himself) who said that he just returned from there and described the details of the route.

The King and his large entourage undertook an arduous journey and having crossed Mahanadi

camped overnight and the Local Chief of Utkal Region gave the disheartening news that there was a

huge sand storm and the Idol of Neela Madhava was underneath a heap of debris. Brahmashi Narada

appeared and consoled the King and asked him perform hundred Yagnas and then NeelaMadhava

would manifest from under the debris. Narada further said that a ‘Vata Vriksha’ (Banyan Tree) with

four branches would appear near the debris; that Vishvakarma the Celestial Artist would carve out

four Idols of Jagannatha, Balabhadra, Devi Subhadra the sister of the brothers and a Sudarshana

Chakra; that a conch-shaped Purushottama Kshetra would get materialised and that Lord Brahma

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Chakra; that a conch shaped Purushottama Kshetra would get materialised and that Lord Brahma

himself would consecrate the Wooden Idols but the instructions of Neela Madhava must be followed

by the King in spirit and deed. Sughat the son of Vishwakarma completed the construction of the

Temple within five days while made the Idol of Nrisimha Deva which was installed by Narada. The

task of carving wood from for the four major Idols was taken up and a celestial voice was heard

saying that the Idols would emerge on their own, that the oldest worker be sent inside the the Main

Gate which should be closed till the job was over, that the sound of drums be kept on till the task was

going on inside to cover the sounds from there, that if somebody heard the sounds from inside then

he or she would be stone-deaf forever and if somebody saw any activity from inside that person would

lose vision forever! On the fifteenth day a celestial announcement was heard that the Idols were

almost ready; instructions were given about the colour schemes of the Idols viz. deep blue cloud for

Janannatha, white for Balabhadra, Crimson red like rising Sun for Subhadra and deep red to the

Sudarshana Chakra. As the finishing touches were being provided, Indradyumna was in trance and at

the time of consecration, Narada, the King and the entire entourage entered the Sanctum Sanctorium

chanting Dwadasha Mantra viz.Namo Vaasudevaya in praise of the Lord, Purusha Suktum addressed

Balabhadra, Sri Suktam for Subdhadra Devi and appropriate Mantras to invoke Sudarshana Chakra.

Finally at the Muhurat Time , Lord Brahma initiated the most hallowed function of ‘Kumbhabhisheka’

on Shuddha Vishakha Ashtami on Thursday with Pushyami as the Nakshatra as witnessed

by Deva-Yaksha-Kinnaras and Maharshis. The famous nine day Ratha Yatra commenced on Shuddha

Ashadha Vidiya and returned from the banks of Bindu Tirtha on the eighth following day.The Annual

Ratha Yatra continues till date.

Badari Kshetra: Badari Kshetra is one of the most outstanding and ancient Pilgrimage Points on

Himalayas where Bhagavan Narayana resides. Maha Deva himself was stated to have advised Skanda

Kumara that among the various Kshetras of Bharata Desha, Badari was the unique Place of worship

as that not only carried the footprints of Vishnu but Kedara Kshetra was in the same region where the

magnificent Shiva Linga was also present thus affording double advantage of worshipping Shiva and

Narayana, signifying the unity of both the Swarupas of the same Deity. Again, Badari had been the

abode of Agni Deva as he was called ‘Sarvabhakshaka’ or the Consumer of each and every material

and was rightly acclaimed as ‘ Sarva Papa Naashaka’ or the destroyer of all kindss of sins; Vishnu

gave the boon to Agni that he would be a purifier par excellence. Lord Shiva also sensitised Skanda

that there were Five Sacred Shilas (Rocks) representing Naradi, Narasimhi,Varaahi, Garudi, and

Markandeyi and each one of the Rocks was capable of bestowing boons to whosoever worshipped to

them as these were the very Shilas that the Five of the Illustrious Personalities did extreme Tapasyas

and secured the Vision of Vishnu in His full and glorious Form.

Another legend ascribed to Badari Kshetra related to a mass Prayer by Devas to Brahma that in the

successive yugas access to Vishnu was a great facility but in Kali Yuga it was not so easy. Brahma

headed the Delegation of Devas to Narayana lying on ‘Ksheera Sagara’ or the Ocean of Milk and

complained . Narayana replied that all the Devas were irresponsible and ignorant that Narayana was

difficult to reach in the Kali Yuga ! In fact, he was far easier to access in the Kali Yuga than in the

earlier Yugas and the Delegation should realise that a fulfleged presence of His was readily available

to only to Devas but to human beings even at Badarikashrama! As Devas were ashamed of their lack

of awareness, they made instant Yatras along with their families and that was how there was added

magnificance of the Kshetra. There is a strong belief down the ages in the current Yuga that visitors

who visit the Hallowed Place would have their sins demolished and attain Vishnu Swarupa whose

heart would be replete His vision, whose tongue and ears with His glories, whose belly full of even a

morsel of the Prashad offered to Him, and whose kneeled head touched the feet of His Idol.

Kapala Tirtha in Badarika is popular for performing ‘Pinda Danaas’ to ‘Pitru Devas’ as that was the

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hallowed place where Maha Deva snipped Brahma’s fifth head as the latter did the great sin of

infatuation of his own daughter Devi Saraswati. Brahma Tirtha was the Place where Vishnu in his

incarnation as Hayagriva emerged and expanded his broad thighs to kill Madhu-Kaitabha demon

brothers as the latter secured permission from the Avatara that they should be killed simultaneously

on the Sea where there was no water. Badari is one significant Place where River Saraswati is visible

with her full force adjecent to the Kapala Tirtha where Pitru Karyas are executed.

Ekadashi Vrata-the Legend of King Rukmanga

As ‘Eakadashi’ or the eleventh day of any month is stated to be a special day for worship of Vishnu,

observance of of ‘Upavas’ (Fasting), Puja and Vrata are stated to be of significance to qualify for the

nullification of sins and a stepping stone for attaining ‘Vaikuntha’. In fact the advantage of peforming

Vrata in full faith and devotion is stated to reap the fruits of Ashwamedha Yagna and Rajasuya

Yagna, besides avoiding ‘Yama Darshana’ or the need for the visits of hell. With no exaggeration,

observance the Eakadasha Vrata is said to be superior than the bathings in the Sacred Rivers/

Kshetras like Ganga, Kashi, Pushkar, Kukukshetra, Narmada, Devika, Yamuna, Chandrabhaga etc. To

signify the import of the Ekadahsa Vrata, King Rukmanga of Surya Vamsha was in the habit of

publicising the Vrata by consistent announcements on Elephant tops to alert all the citizens to

compulsorily observe day long fasts with the exceptions however of those above eighty years of age,

expectant mothers, Kumari Kanyas, and with severe diseases or of disturbed minds. As the Law was

enforced with strictness, there were bee-lines of citizens to ‘Vishnu Dhaama’; but Lord Yama Dharma

Raja had free time and Chitragupta was jobless as the paths leading to various Narakas which were

always overcrowded with the dead souls waiting in long queues for their turns before admission to

specified Narakas were to be decided had turned quiet ! Dharma Raja was alarmed that the order

books were thinning day by day. Lord Brahma was approached and having examined the Order Books

he too was astonished and created a Damsel named Mohini and fully briefed her about the purpose of

her creation. On the manifestation of Mohini, Brahma Maya overcame King Rukmanda and decided

to marry her at any cost. She agreed but on her terms viz. when ever she decided to do any thing

should be instantly carried out without asking questions as otherise she would leave the King at once.

She demanded annulment of the Vrata and indeed King’s passion for its obesrervance was gradually

eroded too! Since then, performance of the Vrata became optional and discretionary! But indeed the

faith continues among some Human Beings especially of Vishnu Bhakatas,albiet rather feebly till

date.

Ego clashes of illustrious personalities

Puranas were replete with Stories of personality problems due to the inter-play of Satvika- Rajasika-

Tamasika ‘Gunas’ and indeed such clashes were common not only between Devas and Demons,

Vamshas vs. Vamshas, Kings versus Kings of course, Maharshis versus Kings and Maharshis among

Maharshis, let alone mutual quarrels caused due often to non-issues and wasteful arguments. Glaring

examples were Parashurama versus King Kartaveeryarjuna and the blood-shed that followed with

Parashurama uprooting traces of Kshatriyas in a series of battles; and King Nahusha and Agastya

Muni as the King filled in a temporary vacancy of Indra,claimed Sach Devi as his wife and rushed to

her by a Palanquin traditionally carried by Maharshis and kicked Agastya Muni to hurry up and the

latter twisted the meaning of the expression ‘Sarpa Sarpa’ (quick quick) as Maha Sarpa or a Python

and threw Nahusha down to Mountain Valleys in Bhu Loka. The above instances were described in

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the above pages. Following are a few other examples of such personality clashes:

King Nimi Vs. Maharshi Vasishtha : King Nimi of Ikshwaku dynasty was extremely righteous desired

to perform a Homa in the name of Bhagavati. The Raja Guru Vasishtha Muni agreed to be the Head

Priest and conduct the Yaga. As all the preparations were ready just on the appointed time, Vasishtha

Muni sent word that Indra Deva wished to perform a Yagna and thus the homa by the King be

deferred to another date. King Nimi was furious and went ahead with his Yagna as scheduled in the

absence of Vasishtha Muni. On return Vasishtha saw that the Homa was in the process and cursed the

King to drop dead and since the Sacrifice was not yet concluded, Nimi became a ‘Videha’ or bodyless

to enable the King to complete the ‘Purnaahuti’or the Grand Finale of the Yagna. Lord Yama

Dharmaraja was pleased with the Yagna and gave him the option of entering the first Jeeva Body of

Brihaspati or continuing the Videha Body and the King preferred to be ‘Videha’ or body-less.The

King on his part gave a return curse to Vasishtha to die too and the latter prayed to Brahma Deva who

was Vasishtha’s Manasa Putra. Brahma blessed Vasishta to enter Mitravaruna’s Jeeva Body which

was kept in tact; the earlier Mitravaruna was infatuated with Aprara Urvashi and two issues were born

of whom one was Agasti who became an ascetic and the other was King Ikshwaku. Mitravaruna’s jiva

body was still in tact even Brahma created Vasishtha; now the jeeva body of Vasishtha since dropped

dead as a result of Nimi’s curse had entered the duplicate of Mitravaruna without any loss of original

Vasishtha’s wisdom and radiance!

King Yayati Vs.Danava Guru Shukracharya: King Yayati married Shukracharya’s daughter Devayani

and Sharmishtha the daughter of a Rakshasa. But Shukracharya was unhappy that Yayati married

again and there were misunderstandings between the wives. Devayani complained to her father and

Shukracharya cursed Yayati to become old and impotent. Yayati could have given a return ‘Shaap’

but reconciled to the father-in-law’s curse and requested him to pardon him. Danava Guru diluted

the Shaap that if any of the King’s sons was prepared to take over the old age of Yayati, then he

might regain his youth back. The youngest son of Sharmishtha named Puru volunteered to lose his

youth and let his father regain his youth. The fall out was that Yayati regained his youth and enjoyed

life for thousand years and finally got vexed up and his ways of youth and returned it to Puru with the

blessings of Puru’s redoubled youth!

Vasishtha Vs. Vishwamitra: Yet another instance of the display of ‘Ahamkarra’ or intense Self-Image

was in respect of the too powerful Munis. Vasishtha was the ‘Manasika Putra’ of Brahma while

Vishwamitra a Kshatriya King Kaushika. The King visited Vasishtha’s Ashram and demanded

Nandini the calf-daughter of Kamadhenu the Celestial Cow as the calf rightly belonged to him as the

King and Vasishtha flatly refused and by his Yogic powers the King failed to possess Nandini. The

provoked King performed such extreme tapasya that he possesed enormous mystic powers and was

called a Rajarshi to start with and a Brahmarshi subsequently and carried his grudge and jealousy for

Vasishtha always. King Trayaruni of Purukutsa Vamsha was advised by Guru Vasishtha to banish the

Prince Satyavrata (Trishanku) from the Kingdom since the latter abducted a commoner bride from the

wedding platform by force despite her defiance. Satyavrata moved out to the outskirts of the Kingdom

and adoped the ways of living a Chandala. But he helped Vishwamitra’s wife and children by feeding

them during a long spell of famine when the Brahmarshi went away for twelve years. But he served

them cow meat to Vishwamitra’s family. Vasishtha cursed Satyavrata as Trishanka or on three counts

viz.the latter abducted a commoner’s bride, he adopted the way of life as a chandala and served the

cow-meat to Vishwamitra Muni’s family. Yet, Trishanku was endeared by Vishwamitra and sought to

send him to Swarga in human form and when Devas kicked him created Trishanku Swarga by using

his Tapasya Phala. What was worse he harassed King Harischandra to such an extent that his son

died and wife became a desperate wretch. Vasishtha was fed up and cursed Vishwamitra to become a

crane and in turn the latter cursed Vasishtha a Sarasa bird and both the birds quarrelled with each

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crane and in turn the latter cursed Vasishtha a Sarasa bird and both the birds quarrelled with each

other for many years and Brahma had to intervene to relieve them of their mutual curses and bring

about a rapproachment.

Yagnavalkya and Vaishampayana: The illustrious Yagnavalkya Rishi was the disciple of Sage

Vaishampayana who taught Yajurveda to the former. The Guru and Sishya once had a heated

argument about the interpretations of the Veda and the Guru demanded that whatever the Sishya

learnt from him be vomitted in the form of digested food. As the vomit came out some of the co-

Students of the Guru assumed the forms of ‘Titthiris’ (partridges) and picked up the ‘Ucchishta’ or the

remains of the vomitting and the same came to be titled as Taittiriya Samhita and the Yajurveda came

to be called Krishna Yajur Veda. The disillusioned pupil Yagnavalkya decided not to approach a

human Guru and prayed to Surya Deva to accept him as his Guru. Pleased by Yagnavalkya’s

penance, Surya descended in the form of a horse and disclosed a new form of Yajur Veda called as

Shukla Yajur Veda not known to Vaishampayana too; the Shukla Yajur Veda or Vajasaneya (Vaaji

being a horse) materialised from his manes; the Shukla Yajur Veda has the rhythm of a horse gallop!

Surya Deva directed Yagnavalkya to approach Devi Sarawati also to sharpen the memory of the

Maharshi. Pleased by his prayers, Saraswati gave the boon to Yagnavalkya of acquiring qualities of a

unique and erudite scholar of unprecedented fame!

Prahlada Vs. Nara Narayana Maharshis: Some times misunderstandings erupt suddenly and

unmindfully leading to unhappy and even disastrous consequences on account of ego clashes. This

happened even to King Prahlada a unique and unswerving Narayana Bhakta. As Hiranyakashipu was

killed by Vishnu’s incarnation of Narasimha Deva, King Prahlada was crowned and his governance

was exactly opposite to that of his cruel father as it was highly virtuous and dedicated to Narayana.

But the King came to know of a disgraceful incident viz. a highly poisonous snake dragged Chyavana

Maharshi’s feet while he was bathing in the Sacred River Narmada into Rasatala. King Prahlada came

to know of the incident and apologised to the Muni profusely; during his dharmic discussions with the

Muni, Prahlada requested as to which were the most Sacred Places of Bharata. Chyavana singled out

Nimisha and he visited that Place at once. In the Nimisha Forests, Prahlada moved about looking prey

of deers for his food and found a huge tree on which there were two pairs of ovesized bows and

arrows hung and under the tree there were two Munis in deep meditation. The King wondered that it

was ridiculous to see two Rishis seated on Mrighacharma or deer skin in deep meditation and also

sporting bows and arrows. Prahlada approached them and ridiculed them that they were neither Rishis

nor warriors; Nara Narayanas were provoked and challenged the King. The mild fight with one arrow

from Nara was met with five arrows from Prahlada. This led to a mighty battle; Nara overshadowed

the Prithvi, Akaasha and Dishaas. Prahlada pulled up Brahmastra but Narayana released Maheshwarastra.

Prahlada was incensed and attacked Narayana with his mace. Narayana Muni rained flames

from his eyes and Prithvi trembled and quakes caused heavy destruction. Prahlada prayed to

Bhagavan Vishnu and the latter appeared and cautioned the King that Narayana Muni was simply

unconquerable on any battle front by Devas or Daityas. Vishnu further stated : ‘ As a matter of fact, I

am Narayana Maharshi myself’! Prahlada prostrated before Narayana Maharshi, renounced Kingship

in favour of Andhakasura the son of Hiranyaksha the brother of Hiranyakashipu and took over the

Sacred Path of High Devotion.

Saraswati and Lakshmi Devis: Markandeya Purana in the Chapter related to ‘Kamakshi Vilasa’, there

was a reference on how Mahendra and Brahma became victims of the ego-clash of Devis Saraswati

and Lakshmi. Motivated by her self-pride and arrogance, Sarasvati claimed that she was superior to

Lakshmi as she was the Goddess of Learning in the whole Universe while Lakshmi claimed that she

was the root cause of wealth and prosperity. Both the Devis approached Indra and the latter opined

that Lashmi was not only the origin of ‘Bhoga Bhagyas’ but also the consort of Narayana Saraswati

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that Lashmi was not only the origin of Bhoga Bhagyas but also the consort of Narayana. Saraswati

was enraged at this reply, called Indra as characterless since he spoilt the purity of Ahalya Devi, that

he was arrogant, schemy and partial minded; thus she cursed Mahendra to become an Elephant. Devi

Lakshmi felt sorry that on account of her support to her he was victimised but since the curse of

Saraswati was to be observed, Indra might descend from Swarga to Simhachala Kshetra in Bhuloka to

pray homage to and seek permission from Narasimha Deva to enter Hari Kshetra in Kancheepura.

Lakshmi further stated that in the form of an elephant he would meditate deeply and on entering the

Hari Kshetra would discover two lizards on his back which actually were Brahmana boys who on

instructions from their Guru were collecting wooden twigs for homams but were turned as lizards on

account of shaap by one Yaksha since he was disturbed. Soon as the elephant entered Hari Kshetra,

Indra recovered from Saraswati’s shaapa and the boys too got back their original forms and blessings

from Indra. Vishwakarma the Celestial Builder who construtced the Varada Raja Kshetra in Kanchi

arranged the two lizards -one made of gold and another of silver- as hung on a ceiling girder to the

East of the Temple still by bestowing the boon of prosperity by Lakshmi Devi once they are touched!

Continuing the narration of the ego-clash of Saraswati and Lakshmi, Markandeya referred to the claim

of mutual superiority as both the Devis approached Brahma Deva for his opinion and he favoured

Lakshmi instantly. Sarasvati was highly disappointed with Brahma and took away the ‘Danda’ or the

Insignia that Vishnu once gave to enable Brahma to undertake Srishti or Creation of the ‘Charachara

Jagat’. This action of Saraswati disabled Brahma to undertake further Srishti. He did not desire to

entreat Saraswati to return the Emblem but he performed a massive and unparelleled Yagna at the

Harikshetra; however Brahma did not ask Saraswati to participate the Yagna. The latter felt that she

was bypassed and out of fury created a Maya Shakti which created huge flames to destroy the Yagna.

But the saviour of Hari Kshetra Narayana arrested the hands of Maya. Saraswati took this as a

challenge and released Kapalika Shakti but Vishnu in the form of Narasimka Deva destroyed the

Shakti. Enraged by her discomfiture, Saraswati released Daityastra but Daityari Narayana disabled the

Astra. Vagdevi then created a ‘Karaala Vadana Kalika’ but Vishnu materialised an Eight-Hand Maha

Swarupa and suppressed the Kalika Devi by sitting heavy on her shoulders. Finally with all her

powers being exhausted, Saraswati was humiliated and frustrated and took the Form of Pralaya

Swarupi called Vegavati River with disastrous speed from Brahma loka down to Earth heading

towards Hari Kshetra. Vishnu sensed the impending danger and decided to resort to her ‘manbhanga’

by his standing nude like a huge log of wood across the lightning flash of gushing waters. Saraswati

having visioned Narayan’s nudity felt ashamed and instead of facing him entered a ‘Bhu Bila’ or a big

fissure of Earth and escaped. Then the Yagna resumed without any hindrance and after the

‘Purnahuti’ Varaja Raja Swami manifested himself and handed over the Insignia to Brahma Deva to

resume Srishti again. Such was the high drama that followed the ego-clash of Saraswati and Lakshmi

Devis.

Play of ‘Maya’: The Story of Narada Maharshi

Narada Maharshi and Veda Vyasa exchanged their own experiences about the play of ‘Maha Maya’or

‘Prakriti’(The Great Illusion) in the Hermitage of Vyasa on the banks of River Saraswati. Vyasa

narrated in passing about the incidents relevant to his family as to how his father was enticed with his

mother viz.Parashara Maharshi and Satyavati a fisher woman; how his mother Satyavati insisted to

sleep with his dead younger brother to beget children to uphold the family royalty; how he himself got

tempted with an Apsara called Ghritachi and gave birth to Suka Muni; how intensely he loved his son

and wanted him to become a house holder; how frustrated was he till Janaka as ‘Videha’(Body-less)

was able to become a Grihasti; how elated that he felt when finally his son agreed tobe a Grihasti and

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finally how distraught his son attained Salvation!

It was then the turn of Narada to narrate his autobiography and how Maha Maya had influnced his

own life. Narada (‘Nara’ stands for knowledge and ‘Da’stands for Giver or Provider) is popular as a

‘Loka Sanchari’or a Universal Tourist. He is also popular as ‘Kalaha Priya’ or as an instigator but his

end-objective would always be for ‘Loka Kalyana’ or for Universal Benefit. Even at the time of

generation as a Manasika Putra or Mind-Born son of Brahma, Narada was engulfed with Maya as

Brahma asked the son to become a house-holder and procreate progeny but Narada refused flatly; he

said : would there be a fool to leave the outstanding nectar of service to Krishna and take to the drink

of poison called Samsara! Brahma was terribly disappointed and visibly angry especially since the

earlier brothers of Narada viz. Sanaka-Sanandana-Sanatana and Sanat Kumaras also politely refused

to become ‘Grihasties’ and Narada’s reaction was more assertive disregard of his consideration to a

father! Brahma then cursed Narada to become a yogi; a quixotic, glibly and dreamy person with

frivolous nature; as an indulger in ‘Shringar’(Romance) and Music; a Veena Player, a talkative

wanderer; as the son of a servant maid, and after repeated births finally he would return to Brahma

and become a Supreme Gyani! Narada was taken aback by such lashing of curses from Brahma and

having requested the father to bless him to be a Jatismara or with memory of previous births and a

staunch devotee of Narayana, gave a return curse to Brahma too that he would not be worshipped in

the entire Universe by way of Srotra, Kavacha, Mantra , Puja, Vrata or Agni Homa for the next three

Kalpas!

Narada was reborn as a Gandharva Prince named Upabarhana -literally meaning as one with

Devotion. He was married to fifty daughters of another Gandharva King and the eldest of his wives

was Malavati an illustrious Pativrata. He however had a flimsy fancy for Rambha and for this

indiscretion Brahma cursed him to terminate his life by the yogic of death; thush he practised Yoga by

breaking Six Chakras (Muladhara, Swadhistana, Manipura, Anahata, Vishuddha and Agjna) and

Sixteen Nadis (Ida, Sushumna, Medha, Pingala, Praanahaarini, Sarva Jnanaprada, Manah Samyamani,

Vishuddha, Niruddha, Vayasancharini, Jnana jrumbharana karini, Sarva Pranahara and

Punarjeevanakarini) and died the Yoga way! Malavati got furious that on a flimsy cause of fancying

Rambha, Brahma gave the disproportionte penalty of death to Narada and protested to Devas and Tri

Murtis that she woul immolate in Homagni. Vishnu realised how powerful a curse of Maha Pativrata

like Malavati could be and assumed the form of a Brahmana Vidyarthi enquring of Malavati whether

the death of her husband was due to physical nature and if so he could be revived by the means of

Ayurved; or else if the death was due to Yoga, then too there would be ways of reviving him the Yoga

way! As the death was due to Yoga, the Brahmana boy prayed to Agni and the jatharagini of the

Gandharva was kindled; Kama Deva gave back to the latter’s desires and aspirations; Vayu gave back

his breathing; Surya restored his eye-sight; Vani his powerof speech; Dharma revived his Gyan and

Brahma and Vishnu revived the Gandhrava Narada finally.

Another episode of Narada’s life related to Daksha Prajapati’s curse to him to become a Grihasti or a

house holder as Narada instructed the Prajapati’s progeny of Haryasvas to avoid Samsara or family

life. Narada and a Devarshi Parvata undertook a journey to Bhuloka once and due to rainy season

halted at King Sanjaya as their valued guest. The King asked his unmarried daughter Damayanti to

supervise the daily needs of the Rishis for their worship. In course of time Narada developed a fancy

for Damayanti since their common interest was music. Parvata Maharshi noticed visible change in

Narada and the Princess and confronted Narada who confirmed his longing for the Princess. Parvata

Maharshi got annoyed, cursed Narada to get a monkey face and left the Kingdom out of disgust.

Meanwhile Damayanti- Narada romance prospered as both were lovers of music. Damayanti argued

that Kinnaras had horse faces too but were music experts par excellence; having convinced her

parents thus she married Narada After a few years Parvata Maharshi paid a visit to the Kingdom and

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parents thus she married Narada. After a few years Parvata Maharshi paid a visit to the Kingdom and

finding that Narada- Damayanti couple were happy, withdrew the curse of Narada’s monkey face as

the couple was happy. Such was the impact of Brahma’s curse to Narada that he should be a Grihasti

and no longer a Brahmachari.

Yet another Story of Narada was about his womanhood! Lord Vishnu and Narada were exchanging

views about the impact of Maya and indirectly mentioned that he saved himself from it excepting that

he was cursed by Brahma and Daksha and had problems. Vishnu asked for his vehicle Garuda and

suggested to Narada to go for a drive across the sky. He stopped Garuda at the City of Kannouj and

desired that he and Narada could refresh bathing in a Lake. Narada kept his clothes, Kamandalu, and

Veena on the banks of the Lake and dipped first in the water. The moment he dipped and came out,

Narada turned into a charming and youthful maiden not knowing his memory and identity. Vishnu

quietly slipped out along with Narada’s personal belongings and disappeared. Meanwhile, King of

Kannauj arrived at the Lake for a swim and was overwhelmed with the outstanding beauty of the

woman (Narada) and asked her antecedents; she did not know but the took her to his Capital and

married her as per Vedic tradition and named her Sowbhagya Sundari. The King declared her as the

Principal Queen and their marital life was a total success and gave birth to twelve sons. But as there

was a terrible war all the sons were killed and the Queen and King reached a lake to observe the

obsequies of the sons and the Queen too had a dip in the Sarovara and she emerged from the water as

Narada! Such was the power of Maha Maya that Vishnu taught to Narada who learnt its impact the

hard way! The Basic Laws prescribed by Maha Maya Bhagavati as enforced by the Trinity and their

deputies and the actions are as per the mix of their Actions are performed as per their Gunas in

various proportions as per their ‘Prarabdha’ or fate ! That was the lesson for Narada!

Stories describing the implied messages of Bhatavad Gita Chapters

Shri Krishna asked Arjuna to fight the Battle of Kurukshetra as that was the Kshatriya Dharma (Duty

of a Kshatriya) and dedicate all actions and results to Bhagavan, as the latter was the Cause of every

action, the Causation or the basis of action and the Causer or the Creator of the Cause. Bhagavan

defined that out of the Eighteen ‘Adhyayas’ or Chapters of Bhagavad Gita, five Adhyayas constituted

five of His faces, five Adhyayas his ten hands, one Adhyaya was his belly, and two were his feet.

Padma Purana asssured that intelligent persons who read one Adhyaya of Gita a day, or half of it, or a

quarter of it or even a Stanza at least would pave way to Mukti and cited the example of Susharma

who was no doubt a Brahmana but a chronic sinner; he did neither ‘dhyana’ nor ‘Japa’ nor even Atithi

Seva or Service to Guests; on the other hand, he was a drunkard, meat-eater and a womaniser. One

day, he died of a snake-bite and after suffering several Narakas and births as the retribution of his sins

was born as a bull and served under an oil extractor for many years died of hard work and exaustion.

A few kind persons contributed prayed for its salvation and among them was a Veshya (Prostitute)

who donated some ‘punya’on her account. In the rebirth the bull was born as a Brahmana in the same

village as a ‘Jatismara’ or with the memory of the previous birth. He located the Veshya and asked her

as to which Punya she donated to the dead bull. She said that she bought a parrot which used to mutter

a stanza and that gave a soothing effect. The Brahmana learnt from his powers that the parrot learnt

the stanza from the cage in which a Rishi stayed in his Ashram but a hunter stole the parrot and sold it

to the Veshya. On reaching the Rishi, the Brahmana was told that the Stanza that the parrot learnt was

from the First Chapter of Gita!

Om Tat Sat

(Continued)

My humble salutations to the lotus feet of  H H Chandrasekharendra  Saraswathi Mahaswamy ji  and

 compiled , composed  and interpreted  by Brahmasri Sreeman  V D N Rao ji for the collection)