ESSENCE OF MARKANDEYA PURANA

Contents

Page

Markandeya refers Sage Jaiminis doubts to Holy Birds

1
Muni Durvasas curse to an Apsara leads to birth of Holy Birds
1
Why did Draupadi marry the five Pandava brothers?
3
Why did Balarama atone for the Sin of Brahma Hatya during his pilgrimage? 4
Why were the defenceless sons of Draupadi killed in sleep?
4
King Harischandra, an exceptional example of Dharma and Satya
5
Rivalry of Vasishtha and Vishwamitra and their mutual curses to become birds 7
Evaluation of human lives from birth to death and mystery thereafter!
7
Status of human beings at death, post-life and rebirth
9
Recycling of further human life
9
Brief Classification of Hells and their experiences
10
Fruits of Paap (Sin) and Punya (Rewards of Virtues)
11
Examples of Kaushiki and Anasuya as Pativratas
12
Avadhuta Dattatreya as an Avatar (Incarnation)
13
Dhruva-Kuvalayashva-Ashvatara: Examples of Devotion, Duty and Decision
14
Duties of a Model King as prescribed by Queen Madalasa
18
Varnashrama Dharma with emphasis on Brahmanas
19
Some significant dos and donts of human responsibility
20
Queen Madalasa confers Kingship to Alarka
21
King Alarka approaches Dattatreya for solace and guidance
22
Yogadhyaya (Study), Yoga Siddhi (Achievement) & Yogacharya (Practice)
23
Arishtas (negative premonitions) of death
26
King Alarka transformed as Yogi by Mahatma Dattatreya
26
Creation of the Universe and Destruction
27
Time measurement, Life Span of Brahma and his various Creations
28
Dusshaha the Intolerant, his notorious sons, daughters and grand children
31
Creation of Rudra and his wives; descendants of Manasa Putras
34
Outlines of Manvantaras, Prithvi (Earth) and Sapta Dwipas
35
Bharata Varsha, its Mountains, Rivers and Territories
36
Pravaraakhya and Varudhini-Swarochi and Swarochisha Manu
37
Swan Couple inspire Swarochis renunciation and Padma Vidya
40
Accounts of further Manus upto the present Vaivaswata
41
DEVI MAHATMYA
44
Maha Maya enables Vishnu to kill demons of Madhu and Kaitabha
44
Maha Devi destroys Mahishasura and his clan
(Gratitude Hymns to Devi included)
46
Shumbha and Nishumbha executed by Maha Devi- Stotras of Ya SarvaBhuteshu; Sarva Mangala Maangalye and Sarva Swarupey Sarvesey

49

Devi Mahatmya Phala Shruti

58

Future Manus-Daksha, Brahma, Dharma and Rudra Saavarnis

Pitras Upadesha (Instruction) on Garhastya (family life)(Pitra Stuti included)
Bhautya Manu-Prayers by Shanti Vidyarthi to Agni to rekindle Nitya Agni
Manvantara Phala Shruti
Surya Deva-Vedic Origin, Physical Birth, Wedding and Descendants
Surya Mahatmya-An illustration of Rajavardhana (Surya Stuti included)
Some highlights of Surya Vamsa (clan) Kings and their unrelenting Virtues
Markandeya Purana Phala Shruti

58
59
61
64
65
68
70
72

Shri Durga Sapta Shloki

74

------------------------------------------------------------------------------------------------------------

Essence of Markandeya Purana

Om Ganeshaya namah, Om Namo Bhagavatey Vasudevaya Yad yogibhir bhava
bhayaarthi vinasha yogya maasadya vanditamativa vivikthachittaih / Tadvah punatu
Haripada saroja yugmaavih bhavatkram vilanghita bhur bhuvah suvah. (Let the lotus feet
of Narayana purify those who deserve to overcome fear and distress of their lives and
those Yogis and Sanyasins who are immersed in the devotion of the Lord whose
manifestation occupies all the three worlds of Bhu Loka, Bhuvar Loka and Suvar Loka as
a Vamana or a Pigmy).
Markandeya refers Sage Jaiminis doubts to Holy Birds
Once Sage Jaimini, the disciple of Veda Vyasa, asked Markandeya about the significance
of the great Epic Maha Bharatha, which related to the four kinds of Purusharthas
(human aspirations) viz. Dharma (Virtue), Artha (Wealth), Kama (desire) and Moksha
(Salvation) as inter-linked, whereas these concepts appeared distinct otherwise.He
enquired as to why the Supreme Force that created, preserved and also destroyed the
Universe, took to a human form as Vasudeva; why did Devi Draupadi become the cowife of Five of Pandavas; why did the illustrious Balarama atone the sin of 'Brahmahatya'
(killing of a Brahmana) during his pilgrimage;and under which peculiar circumstances
did the sons of Draupadi die! To these doubts of Sage Jaimini, Markandeya replied that
he was busy with his Rituals and as such the Sage might better contact Four Sacred Birds,
viz. Pingaksha, Subodha, Suputra and Sumukha, the sons of Brahmana Drona, who were
experts in Vedas and Scriptures; these birds residing in a cave on Vindhya moutains
would be able to clear all the possible doubts related to Mahabharata. Sage Jaimini
wondered whether the birds were capable of clearing the doubts and asked Markandeya
for confirmation whether he heard the reply properly.
Muni Durvasas curse to Apsara leads to the birth of Holy Birds
In confirmation, Markandeya narrated a strange incident that happpened in the past
involving Indra, Narada and celestial damsels at Nandanavana in Heavens. Indra wished
to know as to how best Narada would like to be entertained; would it be either by the
sweet songs of Gandharvas or by the dances of the heavenly Apsaras. Narada wished for
a dance recital by a particular Apsara since he said that she was superior to others. This
led to a controversy among the damsels and a competition followed. Narada said that
who ever could attract Durvasa Muni who was meditating on a nearby hill would be the
winner.One of the Apsaras called Vapu resorted to loud singing and dance which
disturbed Durvasa Muni; he cursed the Apsara to become a bird for sixteen years in a row
of births, that she should not give birth to a baby and that after the period of the curse
should die by a weapon before getting her original form. Markandeya continued to
narrate a related Story that there were two brothers in the lineage of the avian King
Garuda, called Kank and Kandhar. Kank visited Kailasa Mountain and found a demon
Vidyudrup enjoying privacy with his wife Madanika.The demon objected to the presence
of the bird and killed it. This infuriated the brother Kandhar and killed the demon in turn.

Madanika desired that Kandhar should become his wife; she could change her form as a
bird since she was an Apsara herself being the daughter of Menaka. Bird Madanika was
born as Vapu in her next birth due to the curse of Durvasa. Kandhar named her as
Taarkshi who was married to Drona, the son of a Brahmana named Mandapal. She was
pregnant at the time of the Great Battle of Mahabharata and accidentally flew when
Arjuna and an opponent King of Kauravas called Bhagdath were engaged in fighting.
Bhagdath's arrow tore Taarkshi's adomen and four eggs fell on the ground; at the same
time, a big bell of Bhagdath's elephant too fell and proteced the eggs. After the Battle was
over, a Sage Shami visited the battle field along with his disciples and noticed the big
bell; when lifted came out four chicks without wings. The Sage was taken aback and
exclaimed to the disciples that apparently these chicks were not ordinary ones, got them
carried to his hermitage and fostered them. The Birds grew big enough in the hermitage
under the care of the Muni and learnt Vedas and various Scriptures which the Muni
taught to the students. One day, the Muni and others were surprised when the birds
suddenly conversed as human beings; they said that they learnt what all was taught to the
students, that they would consider him as their Guru and sought a direction to proceed
further in their lives ahead. The Guru was surprised and wondered as to how the birds
could learn, talk with clarity and think far better than ordinary humans!The Birds replied
that they were the sons of a Muni named Vipulaswan and their names were Sukrish and
Tumbaru. When their father was engaged in performing one Yagna, Indra appeared in
disguise as an old bird and asked for human flesh as its food. The Muni desired the sons
to oblige but they refused and the father cursed them to become as Birds. Just as the Muni
was about to sacrifice himself, Indra appeared and conveyed that he was testing them all.
The sons sought pardon but it was too late for the Muni to withdraw the curse, although
he softened it that even as birds the sons would acquire knowledge of Vedas and
Scriptures as also clarity of speech as the best of humans could. Guru Shami gave
permission to the Birds to migrate to Vindhyas and propagate Dharma.
Jaiminis doubts on Mahabharata clarified by the Holy Birds
Sage Jaiminis first doubt was that while Paramatma happened to be the Cause of Causes
and the root of Creation, Preservation and Destruction, why He took a human form as an
ordinary person subject to birth, death and such other qualities in Maha Bharata as well as
in other incarnations! The Birds replied as follows: Namaskruthya Sureshaya Vishnavey
Prabhavishnavey, Purushaayaprameyaaya Shasvathaavyayay cha/ Chaturvyuhaatmaney
Thasmai Trigunaayaagunaaya cha, Varishtha garishtaaya Varenyaamrithaya cha/
Yasmaadanutaram naasti yasmaannasti bruhattaram, yena vishvamidam Vyaptamajena
Jagadaadina/ aavirbhavathirobhaava drushtaadrushta vilakshanam Vadanthi
Yashpashtamidam tathaivaanthey cha samstitham/ (Our salutations to Suresha, Vishnu,
Prabhavishnu, the All-pervading, the Most Potent, the Supreme Soul, the Eternal and
Endless, the Chaturvyuhaatmaka, the Unimaginable, the Triguna with three features of
Satva, Rajas and Tamas, as also the Nirguna or devoid of Features; the Senior Most, the
Choicest, the Indestructible, the Concept of the Tiniest and the Collossal, the Creator and
Destroyer, the Seen and Unseen, the Totality yet the Finality).The Birds stated further
that the Foremost Form of the Supreme is Naara or Water and Ayanor the Abodethus Narayan was of Vyaktaavyakta Form or the Definable in a Murthi Form legible

only to Yogis and yet Undefinable with no Form or Shape. The Second Form is of the
Dweller of Patala Loka viz. the Sesha or Sankarshana who bears on His Head the entire
Prithvi or the Earth and is essentially of Tamasic Feature. The Third Form is of Satvic
Nature represented by Lord Pradyumna who is the Originator and Creator of the
Universe. The Fourth Swarup is of Lord Anirudhaof Rajasic Guna who sustains the
Universe and administers Dharma (Virtue) and ensures that the Evil in the World is
destroyed; the Birds thus explained to the Sage Jaimini in reference to his query: Yada
Yadahi dharmasya Glanirbhavati Jaiminey, Abhuthhaanamadharmasya thadaatmaanam
Srujasthyasow/Bhutva pura Varaahena thundenaapo nirasyacha, Ekaya damshtrotkhataa
Nalineeva Vasumdhara/ Krutva Nrisimha rupancha Hiranyakashipu hatah, Viprachitthi
Mukhaswaanye danava vinipaatitah/ Vamanadeem stathivaananyanna samkhyaatumihotsah, Avataraamscha tasyeha Maathuraha Sampratamtwayam/ (Hey Jaiminey! As
and when Dharma is distressed and Adharma is encouraged, Paramatma takes a Form and
creates the Self as an Incarnation; the Supreme Self assumed the Form of a Varaha (Boar)
rescued Prithvi from sinking depths of water by its single tusk as though a lotus is gently
plucked and retained in her original position; the same Vishnu assumed the Form of
Nrisimha (Man-Lion) and exterminated the Demon Hiranyakasipu; He killed Viprachitti
and other Danavas in a similar fashion; He also took the Incarnation of Vamanadeva
and such other Forms as and when the needs demanded; in the instant case during the
time of Mahabharata, the Lord took the Form of Shri Krishna; indeed Pradyumana
Murthi creates Himself in whatever Form that He deems fit either as a human being or in
any other Incarnation.
Why did Draupadi marry all the five Pandava brothers?
Apprehending the severe penance of Trishira, the son of powerful Brahmana Twashta,
Indra suspected danger of his own position and thus killed Trishira. Twashta went into a
rage and plucked a strand of hair from his head and offered it in the homa kunda (Fire
Pit) by his mantrik power and created the mighty Vritrasura whose mission was to kill
Indra, who had already lost his sheen since he committed a Brahmana. Indra deputed the
Sapta Rishis to strike a deal with Vritra so that he would not put Indra to immediate
danger; but Vritra was killed unawares by Indra. These actions angered the community of
Rakshasas resulting in continuous warfare against Devas and Prithvi felt great burden of
the atrocities by the demons. Prithvi appealed to Indra and the Deities who in turn took
the forms of Pandavas: Yadindradeham cha Tejasthanmumocha Swayam Vrishah,
Kunthyamjaatho Mahatejaastatho Raja Yudhishtarah/ Balam mumocha Pavanastatho
Bhimo vyajaayat, Shakraveeryardhatas chaiva jajney Paarthom Dhananjayah/ Utpanno
Yamalou Maadriyam Shaka Rupou Mahadyuti, Panchadhaa Bhagavannityamavateernah
Shatukratuh/Tasyotpanna Mahabhaaga Patni KrishnaHutaashanat, Shakrasyaikasya sa
Patni Krishna naanyascha kasyachit/ Yogeeswaraah shareeraani Kurvati bahulaanyapi,
Panchaanaameka Patnitwamityetatkathitham tava/ (Dharmaraja himself from the body of
Indra deposited his virility into Kunti from which was created Yudhishtara. The Deity of
Wind viz. Pavan deposited Indras radiance into Kunti as a result of which Bhima was
born. Indra gave away half of his Shakti to Kunti and Dhananjaya was thus born.
Indras virility was transferred through the two Ashwani Kumars to Devi Maadri and was
born the pair of Nakul and Sahadeva. Indras Amshas (alternatives) were manifested

among all the five Pandava brothers clearly. Moreover, Indras wife Shachi Devi as
Yagnaseni was created from Agni and hence Draupadi was Indras own better
half.Yogeswar Purush Indra could divide his own radiance into as many parts as per his
volition. Hence, it was amply justified that Draupadi was indeed the common wife of the
five Pandavas as asserted by the Holy Birds to Sage Jaimini in response to the Sages
doubt.
Why did Balarama atone for the sin of Brahmahatyaduring his pilgrimage?
Balarama, the elder brother of Shri Krishna, remained neutral during the Great Battle of
Mahabharata between Pandavas and Kauravas. Instead, he along with his wife Revathi
proceeded on pilgrimage for twelve years. In the course of the travel, he took toddy, a
kind of intoxicant drink, and entered a charming garden called Raivat full of fruits,
flowers and chirping birds along with his beloved wife and the entire atmosphere was
quite alluring. They spotted a hermitage where several Brahmanas gathered to hear Sage
Sutas preachings; the Brahmanas stood up and greeted the Balarama couple excepting
the Sage Suta.Balarama felt slighted and killed the Sage in his intoxication but eventually
realised his folly after recovering his normacly thus becoming a victim of the sin of
Brahmahatya.The assembly of Brahmanas was dispersed in disgust at the tragedy. For
twelve years, Balarama observed fast during the pilgrimage and atoned for the sin at the
Holy Spot of Puloma Saraswati to pay further penance.
Why were the defenceless sons of Draupadi killed in sleep?
In his reply, the Holy Birds narrated the strange happenings of a famous Ruler of the
Yore.The most virtuous and ideal King Harischandra was an outstanding Ruler of the
Satya Yuga when Dharma, Truth and Honesty were at the peak; he treated his subjects as
his own children who in turn reciprocated his fatherly love totally. During his time, none
feared of illness, untimely death and unfulfilled desires of life; even Deities being fully
convinced of his high qualities and merit cooperated in ensuring that his Kingdom was
peaceful and unparalelled. Once, King Harischandra went to a nearby forest for hunting,
when he heard loud shrieks of women saying help us, help us. The King wondered that
in his Kingdom, there were such pitiful screams and hence shouted back to say that he
was approaching the direction from where the crying squeals emerged. Actually, the
shouts were the illusions created by the Vighnaraja Vinayaka. Harischandra knew that
Sage Viswamitra was performing severe penance in that very forest. With a view to test
the King, the Lord of Hindrances Gajaanana entered Harischandras body that was in
search of the illusory shrieking women and faced Viswamitra whose penance was
disturbed.The Sage grew angry at the King but the illusion created by Vighnaraja in the
Kings body made the latter argue with the Sage in harsh words. After realising his folly,
soon after Vighnaraja exited his body, the King apologised to the Sage profusely and
offered all kinds of help for a Yagna that the Sage was to perform soon. The Sage told the
King that presuming whatever assistance that the King would provide for the Yagna, he
would also have to offer dakshina (Fees) to the Sage. Harischandra thus entered into the
Sages trap; Viswamitra said: Rajanpratigruheethoyam yastey datthah, Prayaccha
Prathamam thavathdakshinaam Rajasuyakeem (Raja! Let us presume that whatever you

would have liked to give me, might have been given away to me, but how about the
Dakshina to me for performing the Rajasuya Yagna?). Harischandra replied: BrahmamStaamapi dasyami dakshinaam bavathohyamam, vriyatam Dwijashardula yastaveshtah
Pratigruham/ (Hey Brahman! I shall nodoubt provide dakshina too as you desire). The
reply from Viswamitra was indeed unsavoury as he said: Sasaagaram dharaametam
Sabhubhrudgramapathanaam Rajyamchasakalam Veera rathaaswagajamsakalam
Koshtaagaaramcha koshamcha yacchhanyadwidyatey tava/ binaa bharya cha putram
chashariramcha tavaanagha/ Dharmam cha Sarva Dharmanjna yoganthamunigacchati,
bahunaava kimuktena sarvametatpradeeyataam (Hey Vira! These entire Seas, Bhumi,
Townships, villages, mountains, chariots, horses, elephants etc.; Koshtaagaar (Interior
Courts, Treasury and all the rest would belong to me, excepting your wife, son and yourself as they would belong to you as per Dharma Sastras; why all this, you have to give me
each and everything else!) Vishwamitra then asked Harischandra to confirm as to who
was the King ; if so the latter should immediately leave the place devoid of ornaments,
Royal Insignia and even the dress that he and his wife Shaibya and son Rohitasya wore
and be better dressed by tree barks and leaves! While they were getting ready to leave the
Place, Viswamitra stopped them and asked Harischandra about the dakshina that he had
to give to the Sage for performing the Rajasuya Yagna; the former King replied that since
he had nothing else with him, he would have to wait to pay the dakshina; Viswamitra
asked for the time frame to pay the dakshina and insisted that till then, he and his wife
and child would be his slaves and even resorted to maltreated him, his wife and son. It
was at this miserable moment that the Five Lokapalas (Deities of the Five Directions)
were annoyed and expressed their resentment to the Sage, but the latter gave a curse to
them that they would be born as human beings; the Lokapalas were frightened and
entreated Viswamitra to withdraw his curse. The Sage then softened the curse that they
would not get entangled with their worldly affairs, that they would remain as bachelors
and aviod Samsara and that they would get killed without much prolongation of life. It
was at that curse of Viswamitra that Draupadis five sons were born and murdered by
Aswatthama, the son of Dronacharya; thus explained the Holy Birds to the Sage Jaimini
in reply to his query in the context of Maha Bharata.
King Harischandra, an exceptional example of Dharma (Virtue) and Satya (Truth)
Sage Jaimini expressed gratitude to the Holy Birds who provided excellent clarifications
to his queries in a lucid and convincing manner, but became curious as to know further
the sequence of Events that climaxed King Harischandras further destiny.As Viswamitra
ordered Harischandra to leave his Kingdom, the latter reached Varanasi, the Sacred Place
of Parama Siva. Viswamitra reached there too and reminded about the dues of Dakshina
since a month passed meanwhile.Harischandras wife offered that she could be sold off to
pay for the Dakshina.The King fainted at her proposal and she fainted too. But since the
Sage gave an ultimatum to pay off at least a part payment by that evening, the couple
decided that she was sold in an open market place as a slave of any taker. A Brahmana
came forward to buy her and some amount was paid to Viswamitra, but the young son
Rohit did not leave his mother and she begged the Brahmana, who already started
insulting and even beating her in the presence of her husband and the Public, finally

agreed to allow the son to stay along with her in his home. A few days later, Viswamitra
appeared in the form of Kaal (Mrityu/ the Deity of Death) and demanded that atleast
another instalment of the payment due to him at once; Harischandra had no other option
to sell himself to a Chandala, even while reminiscing his past stature and the absence of
his virtuous wife and the dear son. The Chandala gave him the duty of holding a stick to
burn off dead bodies and be loyal to the Master and carry out his meanest errands The
Great Harischandra finally got rid of Viswamitra even if he had to perform the most
wretched and heinous duties; he lost his identity and carried on with past memories which
also faded away with the passage of time and led a mechanical and handful existence.One
fateful day, a woman arrived at the burial ground with a dead body of her son, stated to
have been dead as a result of a snake bite.The crying woman recognised the person with
his stick with which he was used to burn off dead bodies for years now, and even as_he
had a dishvelled and ugly hair and beard, with depressed cheeks and hollow eyes. The
former Queen Shaibya, the wife of King Harischandra was herself half clad and hardly
identifiable, with her dead son on her lap; she had tired eyes after incessant cries and was
looking completely exhausted and hysteric. A man called Harischandra- a non-entityvaguely felt he saw her somewhere! At last, he recognised her and their dead son and
hugged her and the sons body, arranged the dead son on a huge pyre and was about to
consign to flames. His wife decided to immolate herself but Harischandra felt that he was
not free even to do so without his Masters permission.Finally he decided to join his
wifes immolation even if he were to go to hell and the couple performed their last
prayers to Almighty. Just at that nick of time several Deities headed by Dharma made
their appearance; they included Sadhyaganas, Vishvadeva, Marutganas, Lokapalas,
Nagamani, Siddhaganas, Gandharvas, Rudraganas, the two Ashvani Kumaras, Sage
Viswamitra and Lord Indra too.The dead Rohit was revived and presented himself in a
Princes attire Harischandra and his wife were blessed and were invited to reach Heaven
but the King hesitated as he did not secure his Masters permission; Dharmaraja declared
that he himself was the Chandala and approved of the Royal Couple to fly by the Pushpak
Vimana to Swarga. Lord Indra stated that all the Deities were extremely happy with the
_Values of Dharma, Sacrifice, Dedication and Truthfulness that were amply
demonstrated _by the King, his wife and their son and as such the three were fully
entitled to Swarga. Indra sprinkled Apamrutyu vinaashaka Amrit/ the Ambrosia that
negated death on the Pyre where the dead body of Rahul was kept and the various Deities
showered fresh fragrant flowers and Indra personally invited the Threesome to Swarga;
.but Harischandra hesitated and said that the Citizens of Ayodhya were highly anguished
at our misfortune and hence the King and family alone could not depart to Swaraga
committing betrayal; the sins of Brahmahatya, Guruhatya, Gohatya, Streehatya are as
deplorable as Bhaktahatya; therefore Bhagavan Indra! Kindly return to Swarga, since the
pleasure of visiting that Place would not accord as much happiness of our reaching
Swarga as our staying in this Bhu Naraka along with our Bhaktas! Thus our resolve is
to stay back with our own well-wishers ony.Lord Indra was taken aback by the decision
of Harischandra and did concur with his proposal as an.unusual and exceptional
occurrence! Sage Sukracharya commended the example of Harischandra and stated as
follows: Harischandrasamo Raja na bhuto na Bhavishyati! The Daityacharya Sukra also
confirmed that those who heard or read Raja Harischandras Story of sacrifices and
dedication, with devotion and sincerity would achieve the fruits of digesting the gist of

Vedas, Puranas and Mantras; those who read or hear the same at Pushkar, Prayag,
Sindhusagar, Devalayas (Temples), Kasi and Kurukshetra; or performing Japas /
Meditation during Eclipse Periods. Further, Daan (charity) of foodgrains, clothes, gold,
cows etc.to those who read and explain the details of the Story would fulfill their desires
like begetting ideal progeny, securing idyllic life-partner, prosperity and good health.
Rivalry of Vasishtha and Viswamitra and their mutual curses to become birds
After emerging from his penance under water for twelve long years, the Guru of the King
Harischandra, Sage Vasishtha, came to learn that Viswamitra tormented the King and his
family to such unendurable limits as taking away their Kingdom, freedom of existence,
and near extinction of their lives. It was due the enduring capacity of the King that even
Deities like Indra, Dharma and Dikpalakaas complemented him and his family as felt by
Vaishtha. Quite incensed by the deplorable acts of Viswamithra, he gave a Curse saying:
Tasmadduraatma Brahmadvida yajvinaamavatopakah macchhapahato moodhaha sa
bakatvamavaapsyati (Due to this reason, that evil-minded stupid who is a hater of
Brahmanas and who seeks to spoil Yagnas being performed by them be cursed to become
a stork!). But Viswamitra came to know of the curse and gave a return curse to Vasishtha
to say: Twamaadi bhavasvet (You become a Partridge!). By virtue of their mutual curses,
both the Sages turned out to be birds and kept on quarrelling with each other screeching
and shrieking and becoming a nuisance in the surroundings. Lord Brahma himself, as
accompannied by Deities sought to bring about truce to the fighting Baka (Stork) and
Aaadi (Partridge) but to no effect. Finally, Lord Brahma over-ruled the mutual curses of
the Sages and restored their original forms.Vasishtha and Viswamitra felt ashamed of
them; Brahma explaned to Vasishtha that the extreme actions taken by Sage Viswamitra
against Harischandra and family were only to put them to test but not out of spite or
jealousy; even Dharma Raja was an actor in the drama that was initiated by Maha
Ganapati Himself! Harischandra and family as also the great illustrious Well-wisher
Subjects of Ayodhya were amply rewarded at the end thus explained Lord Brahma.
Evolution and Values of Human Life from birth to death and mystery thereafter?
About the Evolution of human life from birth to death and the mystery thereafter Sage
Jaimini requested the Holy Birds to delineate the process of Human Creation, its
development in the womb by forbearing the difficulties inside it, its entry into the World,
its Growth, its consciousness and Death, the Mystery that shrouded the Existence of PostLife and of the cycle of rebirth that was normally believed in! Normally, the various
kinds of food consumed ought to get digested in the bellys Jatharaagnior the Digestive
Fire; but how was it that an egg is formed instead of being digested away and grew as a
foetus! How was it that after entry into the world the child after gradually gaining
consciousness commenced performing various actions of good and bad nature throughout ones life!
These were the secret mysteries of human life that the Sage desired the Holy Birds to
reveal. In reply, the Birds narrated the Story of Sumati, the son of a Brahmana called
Mahamati, who grew up gradually and attained boyhood worthy of entering the phase of

Vidyardhi dasa or of Studentship. As the boy who did not appear smart enough to his
father, the latter advised him that Sumati should take tutelage of a Guru, learn Vedas,
become worldly-wise, gain experience in life, earn his own lively hood, get married,
beget children, enjoy family life, then retire to Vanaprastha Ashram to attain Brahma
Gyan and so on. Sumati smiled and replied to his father that whatever was being advised
to him was already experienced during several of his previous births including the past
experiences of some thousand years, that he learnt many Shastras like even Shilpa
Shastra, that he had witnessed innumerable joys and sorrows of existences, had many
parents, wives, children and relationships; that he underwent the tortures of births and
deaths along with various diseases, was born as Brahmanas, Kshatriyas, Vaisyas and
Shudras; as animals, birds, and insignificant flies; as Kings, Servants, and poverty
sricken low class humans; as women and men; as kind and merciful beings and also as
cruel, mean and timid; and so on! The Father asked the son as to how he had the
knowledge of all the previous Janmas with such long, peculiar and chequered past, and
Sumati replied that he had the gift of a Jatismara or he who has the extraordinary
power of past memories of a series of lives ranging from a Superior Sage and Yogi to a
non-descript species of Lords Creation! In the previous birth, Sumati was a Brahmana
who practised the difficult art of Atma Vidya or aligning the self with Paramatma with
great ernestness and was blessed by unusual memory power; that capacity coupled with
Abhyas(constant application),Satsamyog(Union with Truth), Vichar (Introspection),
and Vidhi Shodhan (Dedication to Dutifulness) gave him the Title of Acharya. Even
after death, the memory power was carried forward and made him a Jatismara in
retrospective effect and hence he knew the recollection of all his previous births! None
could achieve the power of Jatismara in the normal way and having attained it, he would
endeavour for Salvation. It was in this background, that Mahamati sought clarifications
from his son Sumati on many doubts that were bothering him for long. Brief status of
human beings at the time of death, after life and rebirth Sumati described the condition of
ones physique at the time of death: Utkraanti kaalada-raabhya yatha naanyo vadishyati,
Ushmaa prakupatih kaayo teevra vayusameeritah/ Bhinnaarti marma sthanaani
deepyamaano nirindhanah, udaano nama pavanastatasya-urthvai pravartatey/
Bhuktaaanaamambu bhakshyaanamadho gati nirodhakrut, tatho Yenaambu naanaani
krutaanna rasaatathaa, dattaah sa tasya aahvaadamaapadi prati-padyate/ Annaani yena
dattaani shraddhaaputena chetasa, sopi triptimavaapnoti vinaapyannena vai tadaa/
yenaanrutaani preeti bhedah krutonacha, Aastikah shraddaa- nascha sa sukham
Mrutyumrucchati/ (At the time of death, the position of human body would be such that
Pitta or bile becomes frothy and even without heat creates severe wind that breaks the
functioning of the secret places of the body ; a wind present in the body named Udaan
and creates obsruction to the movement of water / life force into the body parts thus
resulting in death. Those who donate water / food liberally; or those who are truthful and
God-fearing; or who do not get victimised by the vices of the world are only saved of the
severe crisis at that critical time and pass away peacefully.) Those who respect
Brahmanas and worship Devas, who speak without jealousy but softly and without
hurting others, those who are modest and egoless; and those who could restrain desire,
anger and hatred but follow Dharma (virtue) are blessed with Sukha Mrityu.Further,
those who give away kaashtha (wood) asDaan (Charity) would not feel too cold at the
time of death and provide Chandando not suffer from extreme heat. Contrarily, those

10

who do not take care of the hungry or thirsty, who teach or train in wrong ways of life;
that provide false evidences or curse Vedas and the Virtuous, would face Yama dootas
right in their faces but their desperate shouts and cries are never heard! The Prani
(dying person) tends to roll the eye balls, the speech gets incoherent, sense of recognition
gets blurred, and breathing goes unusually fast up and down, and finally leaves the mortal
world. The Yamadootas bundle up the Jeevi (the mini body) with heavy ropes towards
the southern direction and drag it forcibly over thorns, iron nails, sharp stones, fiery
paths, scorching sands and boiling oil fields as horrifying sounds are heard and frightful
visuals and images are witnessed all along the route. On the twelfth day, the Prani tends
to secure some relief from the Tila Tarpan(water with Tila seeds) and Pindas made of
cooked Rice / wheat flour as provided the Karta(Performer) of the obsequies.Thereafter
the Prani approaches the most appalling Yamapuri, where gets a glimpse of the dark
coloured, most scaring, blood red eyed, and highly authoritive Yama Dharmaraja whose
decisions are equitable, unbiased and irrevocable, taking account the detailed account of
the pluses and minuses of the deeds of the Prani as recorded by the most accurate and
unfailing Supreme Computer. Those Pranis who are Midyhavadis (Protagonist of
Falsity) and Midhya Saakshis (Evidences of Falsity) or Killers of cows, Brahmanas,
Parents, Well-wishers, Women, Close Ascociates; those who usurp land, commit rape,
and such other serious offences are consigned to Raurava Narakawhich is two thousand
yojanas far and wide Agni Kunda ( Fire Pit), where the entire treatment is by way of
roasting, burning, scorching and frying. After getting the due punishment, in Raurava or
in any other Naraka., the Prani is reborn taking into the stock of Sin still retained as
Sanchita or carry forward and the kind of species as destined for the rebirth in any form
ranging from a tree, waterbody, worm, bird, fly, animal, or a human being; among the
human beings too, rebirth would take place as per the destiny decided by Lord
Yamadharma Raja; the rebirth could be in any Varna as a Brahmana, or a Kshatriya, or
Vyasya or a Shudra; as a man or woman; in a rich, medium or poor financial standing;
with mental capability or as a flop etc. There could t be infinite permutations or
combinations of rebirth as per the decision of Dharmaraja grossly called as destiny.
Recyling of Further Human Life
Jatismara Sumati described to his father Mahamati about the origin and evolution of
human life: Nishekam Manava Sreenaam beejam proktam rajasyatha, vimukta maatro
narakaastvargadwaapi prapadyathe/Tenaabhi bhuutamtatsthairyayaati beejadwayam
Pitah, Kalalatvam budbudatvam thatah peshitvamevacha/ peshyaastathaa yatha
beejaandakuraadi samudhbavah, angaanaam cha thathotpatthih panchanaamanu
bhaagashah/ (At the time menses, a woman converts male sperm into her womb and both
the seeds settle down while two eggs out of the circled liquid are created asAnkurs
which gradually divide to take shapes as fingers, eyes, nose, face, ears etc.; further subdivide as nails etc.and then grow skin, body hairs and head hair. In other words, just as a
coconut is grown, a baby grows along with the garbhakoshainside the abdomen and
turns upside down with the babys head turned down too. The babys growth process
would be completed within the nine month period before the delivery commecing the
process of linking both the eggs. The growth process enabled by the food intake of the
woman and its essence; Naadi chaapyayani naama naabhyaam tasyanibhadyathe,

11

Streenaam Tathantrasushirye saa nibadyopajaayathey/ kramaanti bhuktapeetaani

Streenaam Garbhodarey yatha, thairaapyaayati deho sow janthuvriddhimupaiti vai (A
naadi named Aapyaayani in the feminine naabhi carries the intake of food and drink
and enables the growth of the foetus by satisfying it). The Praani resolves that after its
entry into the world, it would never ever go through this torment of Garbha nivas
surrounded by blood, excreta and feces, but indeed that dreadful existence inside the
abdomen is erased from its memory as soon as the baby enters the world with an
unbearable nothingness which gradually enlivens with the touch of wind all around.Then
Maya or illusion covers up the Praani who has had sub-conscious feelings and
sensitivities.The baby gradually gets used to the new life thus slowly but steadily entering
the lifes cycle of joys and sorrows till death overcomes the life again!
Brief classification of Hells and their Experiences
Jatismara Sumati gave an account of various hells, causes of entry into these places and
experiences there. As Rourava Naraka was already referred to earlier, Sumati
mentioned that Maha Rourava, entry into which was normal to those who followed
patently ignoble ways of life, who consumed the non-consumables, Mitra drohisor
Cheaters of Friends, unfaithful to Masters; who exploited wives of others, neglected their
own wives, destroyed public gardens and water bodies etc. Yamadootas would consign
such sinners toAgni golas or Fire Globes with sizzling copper floors which would burn
off their bare bodies tied in shackles and thrown in for long duration of time; they are
also subjected to the piercings and bites of crows, owls, vultures and scorpions when they
cry hoarse saying Maata, Pitaa and Deva in sheer helplessness. Nearby Maha Rourava is
situated the Tamas Naraka which is pitch dark and icy cold; killers of cows, young boys
and girls are despatched to this Place where forceful blasts of frosty winds penetrate into
the body parts benumbing them and dropping limbs like hands, legs and fingers. As all
the sinners of this Hell lose their limbs due to numbness they lick blood and eat the
dropped the body parts due to thirst and hunger. Behind the Tamas naraka is the Naraka
named Nikruntan, where sinners who ill-treat and kill Gurus are an exclusive hell, where
a potter-wheel revolves and cuts the body parts from head to foot of those sinners tied up
around a wheel named Apratishthaused for creating hurdles in performing the tasks of
Brahmanas; in fact sinners of this offence when committed in an extreme manner are
taken to Chakrasankar Naraka, where a revolving wheel pierces the body skin to spill out
blood and pull out eye sockets. Nearby this Naraka is situated the Asipatra naraka full of
coniferous trees with needle like leaves, perforating body parts causing unbearable pain;
ferocious hunting hounds chase the Pranis from one tree to another by persecuting them
in the runs; this specific hell specialises in the experience of injustices against
Brahmachariesor Students. Those who blame Dharma Shastras (Scriptures), Tirthas
(Holy Rivers and Pilgrimage Places) and Women of Virtue are dispatched to Taptakumbh
where the sinners are boiled oil in huge metal containers. Those who commit suicide or
sacrifice others without justified reason are assigned to Lohakumbh Naraka whose brain,
flesh, muscles and bones are torn apart and fried in huge vessels of boiling oil.

12

Fruits of Paap (Sin) and Punya (Rewards of Virtue / Goodness)

Human beings experience the results of Good and Bad Deeds like sinners becoming
Daridras (poverty stricken) and vice versa. The dutiful, the faithful and charity minded
would turn out to be happy, contented and opulent. As you sow, so you reap. Rebirths
take place as per the Karmas; for instance, Brahmanas who accept charity from fallen
persons become donkeys; who enable Yagnas to be performed by such fallen persons are
re-born as mosquitoes; those who offend and shout at parents become asses or myina
birds; those men and women who insult a brothers wife become pigeons and those who
harass her becomes a tortoise; a person who usurps the property of others is reborn as a
worm; the persons who are jealous of others for whatever reason are reborn as demons;
Viswasaghathis or persons who are non-trust worthy are reborn as fishes; those who
steal food grains, pulses, mustard, til (sesame) etc. become long-mouthed rat; those who
sleep with others wife turn out to be a wolf, and any person with illicit relationship with
other women becomes a a dog, owl, kite, crow, cukkoo or a serpent. A generally oversexy person is born as a pig, while those who create difficulties in Yagnas, weddings or
charities become flies. Those who scold or insult father-figures, elder brothers and senior
persons are reborn as krounchabirds. When Shudras and Brahmanas marry each other,
they become insects in their rebirth and their progeny turn out to be flies, swines, or
chandalas. The ungrateful and thankless are reborn as scorpions or kites or flies as per the
degree of ingratitude; food stealers in their following birth become cats and thieves of
grains, especially of main grains viz. rice and wheat, become mice; those who steal salt
become water fowls, curd to flys, oil to oil, steel and metals to crows, glass to Haarit
Pakshi, silver lifters become doves; gold thefts end up as worms; silk as chakoki birds;
wool and cotton stealers become krauncha bird; Vastra stealer a rabbit; he who harasses
cattle becomes a trans-gender; flower-stealer becomes a daridra; land thief is transferred
to Rourava and takes various forms as grass, gulma, creeper, cat, tree and so on. This is
how that till twenty-one births in Rourava Naraka the sinners keep changing their forms
as Krumi, Keeta, Patang, Jalachar, Pakshi, Mriga and Chandala. Also, they get involved
in different diseases based on face, eyes, ears, heart, liver, hands, legs and genitals. Those
who embezzle gold, misuse Vidya, misappropriate the money of Guru, or transfer the
wife of somebody to another person are all the misqualifications warranting them to
become a Napumsaka or an impotent. A person performing homa without Agni
would suffer from indigestion; those who indulge in fault-finding with others, ingratitude,
immoral curiosity about others affairs, immodesty, shamelessnes, lust with other women,
cheating the money of others, impurity, blaming and belittling Gods, deceipt and
swindling in Deva Karyas (holy tasks), resorting to violence or abetting violent deeds,
and involvement of such other prohibited tasks are all qualified to visit Narakas.
Kindness, noble association, noble activities aimed at the Paraloka, Truthfulness,
espousing the right causes of mankind; worship to Guru, Devas, Rishis and
Siddharshis; Sadhu Sangam (Company of Sadhus), Practice of Good Actions, Mitrata or
Friendship and constant Namasmarana (recitation) of Bhagavan are all acts of
magnificence worth emulation! Having given an account of the results of Sins as also the
adverse effects by way of retribution, the Jatismara Son Sumati asked his faher to convert
concentrate on holy tasks in the subsequent period of life by swicthing over from
Grihasth Ashram to Vanaprash Ashram and earn as much Punya (rewards) as

13

possible and intensify the process of alignment of the Self with Paramatma or the Stage
of Nidwanda (Non-Duality) or Unity and of Nishparigrahaor the negation of want or
favour.This State of Bliss is possible only through Yoga and control of the Five Elements
like Water, Fire, Air etc.
Eligibility to achieve Salvation-Examples of Kaushiki and Anasuya as Pativratas
Son Sumati explained to his father about the causation of the State of Bliss viz. Yoga
which conquers Bhautika Padaardhaas (physical material) /worldly shackles) so that
there would be no involvement of the cycle of births and deaths. In this context, he cited
the example of Dattatreya Deva. There was a Brahmana named Kaushika who was a
leper by virtue of his fate but he had Kaushiki as the Pativratadevoted to her husband.
She would perform all physical services to the husband of cleaning, washing and all other
ablutions to this extent of removing body rejects and the blood oozing from his wounds.
The disabled husband was short tempered and nagging but she considered him as her
Deva and worshipped him, fulfilling each and every desire of his. Once he longed for an
attractive prostitute in bed as he saw her in the morning and insisted for her by the night.
The wife searched for her all over with a view to beg her to sleep with him despite his
contageous disease; she would try to locate her some how, offer her lot of money and
also try to convince her in the name of mercy! The wife carried the husband on her
shoulders at the night time but unfortunately due to darkness, she tripped on the road side
and his legs hit a Sage Mandya in deep meditation. The angry Sage gave a curse that
whosoever disturbed his meditation would die before the Sun rise by the next morning.
Having heard the curse of the Sage, the Pativrata made the return Pratigya
(challenging vow) that Sun would not appear on the Sky and the night would never be
terminated. All the Devas were frightened at the Challenge of the Pativrata and wondered
what would happen to the entire Universe in the absence of Swadhyaaya, Vashatkaara,
Swadha and Swaahaa viz. Sun God, as a result of this unfortunate development! In the
absence of days and nights, there would not be months and Seasons, no Ayanaas
(Uttarayana and Dakshinaayana), no count of Years, and no concept of Kaala Gyana or
of Time. If there were no Sun Rise, there would not be Snaanaas nor daily Rituals, no
Yagnas, no offerings to Devas through Agni (Fire), no crops to generate food due to
drought and thus Universal Balance would be shaken up. Devas prayed to Brahma who
advised them to approach the Maha Pativrata Devi Anasuya, the wife of Sage Atri and
daughter of Kardama Muni. Anasuya advised Kaushiki about the enormous loss to the
World as a result of her Pratigna. Women have the unique task of performing service to
husbands while men have other duties like Rituals and that she was proud of Kaushiki as
a Pativrata. Even Gods descended to request her and that itself was a proof of her
achievement. But the most essential task at that hour would be to facilitate Sun to rise and
hence should withdraw her Pratigya. Finally Anasuya declared: Yatha Bhatru Samamna
anyamaham pashyami Devatam, thena satyaena viproyam punarjeevatvanamah. (If I had
never known any Deity as important as my husband, then the Brahmana Kaushik would
be reborn afresh devoid of any disease!).Thanks to Anasuyas intervention, the crisis was
averted and the Devas blessed her that Brahma, Vishnu and Maheswara would be born
with Rajasika Guna as Soma (Moon), Vishnu as Dattatreya with Satvika Guna and Siva
as Durvasa with Tamasika Guna.

14

Avadhuta Dattatreya as an Avatar of distinction

Considered as Dutta or awarded by Trimurtis and born to SageAtreya and Sati
Anasuya, Dattatreya is a combined Avatar (Incarnation). He was a mystic Saint Par
Excellence called Avadhuta or of the eccentric type. The word Ava denotes bad
materials and dhuta denotes washed away thus meaning that he washed away all bad
things.Such a Person is stated to be of Pure consciousness in human form. [Depicted as a
Three headed Avatar, representing the Three Gods of Brahma, Vishnu and Siva; the
Three Gunas of Rajasik, Satvik and Tamasik nature; Three Stages of Concsiousness viz.
waking, dreaming and dreamless Sleep; and the Thee Time Capsules of Past, Present and
Future, Dattatreya is picturised as seated in meditation along with his Shakti, under a
Udumbara Tree of fulfillment of desires on a Rock- a Gyana Peetha, along with Four
Dogs denoting the Four Vedas.He was considered as the Guru of Ashtanga Yoga or the
Eight-folded Yoga comprising Yama (Truthfulness and Morality), Niyama (Cleanliness
and discipline), Asana (Right Posture), Pranayama (Control of Life Force), Pratyahara
(Withdrawal of Senses from Wordly objects and desires), Dharana (Concentration),
Dhyana (Meditation) and Samadhi (Alignment of Super Consciousness with Almighty).
The main Principles of Dattatreya-following are Self-Reailisation and of God, Interrelation of God-Man and Creation, Overcoming Ego by Yoga and Renonuciation, and
Gyana or Enlightenment and the inavitability of a Guru.] Even from the childhood,
Dattatreya was full of Vairagya (Renunciation), but his followers and admirers were
several. He always desired to have privacy, introspection and aloofness and shunned
adulation, popularity and proximity. That was why he avoided company and preferred
staying indoors. With a view to escape from the attention of Muni Kumars, he meditated
on the banks of a Sarovar incognito in disguise for innumerable years. He was inside
water practising Ahstanga Yoga (Eight Limbed Yoga) and finally emerged with a
faade of a being a drunkard, a debauch and a degraded person devoid of morals and
social values. He displayed nudity with a youthful and coquettish woman, in obscene
poses, while drinking and loose-mannered fashion. Despite these efforts of being corrupt,
care-less and licentious, the followers of Dattatreya did not get deterred but made great
efforts to get closer to him. As King Kartaveeryarjuna, the thousand armed tyrant who
was a great devotee of Dattatreya was killed by Parasurama as the latters father the great
Sage Jamadagnis death was avenged, the Ministers and Royal Family members sought
to install the Prince Arjun as the King, but he refused as Kingship would lead to violence,
lack of mental peace and death. There upon, Sage Garg advised the reluctant Prince to
visit Sahyadri Mountain where Mahatma Dattatreya stayed as he was the incarnation of
Bhagavan Vishnu and the illustrious son of Sage Atri and Sadhvi Anasuya an outstanding
Maha Pativrata. Sage Garg told Prince Arjun that Indra was badly defeated in a battle
with Daityas(Demons) and consulted Deva Guru Brihaspati who replied that Indra
should immediately worship and seek an audience with Dattatreya. Indra approached the
latter but he said that he was not in a fit condition as he was drunk in the amorous and
unclean company of a woman. Being aware of the misleading statement of Dattatreya,
Indra replied that just as the powerful and auspicious Sun rays did not become impure by
touching either a chandala or a Brahmana, the holy union of Lakshmi and Vishnu could
never ever be construed as unclean and unholy! Mahatma Dattatreya smiled since He was
only testing Indras sincerity. He then asked to challenge the most leading Daityas to a

15

Battle in His presence at His Place; the Daityas assembled (into a trap) and asked to show
up in the presence of Maha Lakshmi. The Daityas were mesmerised Devi Lakshmis
form and face and even forgetting that they were challenged to a fight, became extremely
passionate and when she hinted that she would like to leave to her abode, pushed aside
her servants and lifted the palkion their heads. Dattatreya once again smiled and told
Indra and Devas that for sure the Daityas would be defeated now as they kept Lakshmi on
their head indicating that she would leave them all now. He explained: Nrunaam
paadasthita Lakshminilayam samprapachhyati, sakthnoscha samsthita vastram ratnam
naanaa-vidham vasuh/ Ratnam naana-vidham vasuh/ kalatrada krodhasthapatya
Manorathanpuurayati purushaanaam hrudisthithaa/ Lakshmirlakshmivataam sreshthaa
kantastha kantha bhushanam, Abheeshta bandhu daaraischa tatha slesham
pravaasibhih/Mrushtaannam Vaakya laavanya majnaamavitathaam tatha, Mukhastithaa
kavitvam cha yacchhatyu-dadhi sambhavaa/ sirotata samtyajati tathonyam
yaatichashrayam, seyam shirogata daityanaparisthitajaati saampratam/ (Devi Lakshmi
when falls on the feet of human beings blesses them with happy homes, falls on either of
the thighs bestows clothes and jewellery, on secret place blesses with life-partners, on the
lap gives children, on the heart fulfills all the desires, on the neck gives ornaments on the
necks, beloved distant relations and good company of women; if Lakshmi falls on the
face of human beings she approves attraction and brightness of the visage,
accomplishments and a literary outlook. But if Lakshmi falls on ones head, then she is
ready to leave the person concerned.) Thus, Dattatreya advised Devas to take up arms and
attack since his vision would further weaken the Demons; also, when the Demons have
committed the sin of becoming highly passionate over another persons wife, their
strength would get diluted. Devas attack over the Demons was readily succsessful and
Indra regained his Throne in Swarga Loka. Sage Garg advised Prince Arjun, the son of
Kartaveeryarjuna to pray to Dattatreya who gave the Prince considerable confidence and
courage to face the institution of Kingship boldly.
Dhruva-Kuvalaashva and Ashvatara Examples of Devotion, Duty and
Determination
Jyatismara Sumati narrated to his father the illustration of a King Shatrujit who pleased
Indra at one Yagna and blessed him with a son named Ritudwaja who grew into an ideal
Prince with valour, intelligence and capability. He used to play with a few Brahmana and
Vaishya boys, apart from the Princes of other Kingdoms too. All of them very were fond
of him. Among the boys two sons of Nagaraj King of Rasatala Ashvatara called Tarun
and Priyadarshan used to join the Prince in disguise for play. In course of time the Prince
and the Naga Boys became such thick friends that they used to play, bathe, sleep, eat and
derive immense pleasure together; in short they admired him and considered him as a
model human being.The Naga King Ashvathar realised that his sons were daily visiting
Bhuloka and returning by the night but was convinced that they were on right track,
imbibing all noble things of life and simultaneously learning from of their ideal friend
Ritudwhaja.The Naga boys told their father that the Prince was inspired by the Story of
Dhruva, son of a King Uttanapada of yore. The King had two wives Suniti and Suruchi
and Dhruva and Uttama were the sons of the respective Queens. The King was highly
fond of the younger Queen and once Uttama sought to climb the lap of the King, Dhruva

16

too attempted to do the same, but Suruchi scolded Dhruva and said harshly that he did not
deserve to attempt same as Uttama, for which Dhruva would have to perform Tapas
(Penance) to Lord Narayana for long. The young heart of Dhruva was badly offended and
approached his mother Suniti who felt sorry for her son and confirmed that indeed sincere
Tapas was the singular solution and nothing else! Dhruva resolved to do so and desired
to proceed to the forests. On way Sage Narada met the angry and anguished Dhruva who
narrated the incident about the nasty treatment meted out to him by his step mother and
strangely enough of his fathers indifference and his mothers helplessness.The Sage
cautioned Dhruva that great ascetics, Yogis and Sages found the path of Penance and
Sacrifice was impossible to follow for a mere lad like him and he might follow other
means to achieve his objective but Dhruva was decisive and resolute which impressed
Narada and directed Dhruva to go to Madhuvana, be of clean physique and heart, control
his limbs and senses and meditate Narayana by the Mantra Om Namo Narayanaya till
the Lord would appear before him. He strengthened his control of senses day by day,
month by month and year after year and as he narrowed the outer awareness and widened
the inner revelation he absorbed more and more of Narayana as an Omni Present Vision.
He fell into trances which grew further and for longer durations and discovered that
clearer Images were visible and audible. The Lord finally stood before him and
he did not even know how to praise Him, when He fondled the boys cheeks, his Hymns
of Praise and deep meaning of his thoughts got generated as the Divinity manifested its
Unending, All Pervasive, and Supreme Energy got spread far and wide his mental
Horizon. Lord Vishnu blessed Dhruva saying that he would carve out a Place on the Sky
which would be the Central Gravity of various Celestial Bodies viz. Dhruva Loka and
that Dhruva would be the Chief of that Loka; meanwhile, the Lord said that he would be
a benevolent and valiant King after his fathers retirement and rule his Kingdom for sixty
three thousand years in good health and thereafter would reach his Loka with
considerable fanfare. Thus the Lord did not provide Dhruva the blessing of immediate
Salvation, as Dhruva had to prove his worth to his Parents, his step mother Suruchi and
his cousin brother and the World. Unfortunately, his cousin was killed in a forest by
Yakshas and the heroic Dhruva resisted the magical illusions created by the Yakshas and
defeated them all and the Chief of Kubera had to seek pardon from Dhruva as Kubera
knew well that Lord Vishnu Himself bestowed unprecedented boons to Dhruva!
Resuming the Story of King Shatrujit, his son Ritudwaja, King Ashvathara of Nagaloka
and the sons; the Jatismara Sumati told his father that a learned Brahmana named Galava
brought a sturdy horse to King Shatrujit and complained that some Daityas kept on
tormenting me and my Tapasya in my Ashram by taking various forms of wild animals
and destroying objects in my Ashram, especially material of worship; when a sigh of
annoyance was heaved by the Brahmana, there got dropped from above a robust horse
and a voice from the sky said that the latter was capable of going around the entire
Kuvalaya including Prithvi, the lower Regions like Patala, the Sky, mountains,Oceans
etc. but only the son of Shatrujit named Ritudwaja could mount and control not only the
horse but also save Galva from the trouble of Daityas and kill them. King Shatrujit gave
permission to his son to ride the horse to the Ashram of Galva Muni. The Daitya who had
been troubling the Sage and disciples in the Ashram appeared in the form of a hog and
the Prince Ritudwaja renamed as Kuvalayaswa leapt on the Holy horse and ran after it.

17

He wounded the Daitya with his powerful arrows and the latter tried to run away but
Kuvalayaswa chased the Daitya till both of them reached the cliff of a mountain where a
huge chasm was faced and both the Daitya and the Prince fell down in a steep abyss in
darkness and lost sight of the hog form of the Daitya in disguise. When he landed safe, he
found big Palaces, wide roads and an attractivley designed City and Kuvalayaswa
realised that he was in Patala loka. As he roamed around, he found a woman entering a
nice building and asked her as to where be him and who was she! She did not reply but
he followed her as they entered a large, impressive Hall tastefully decorated; he found an
outstandingly attractive young lady in a bed and the Prince was spellbound to see her, but
she too was taken aback and swooned thinking that the Stranger might be a Demi-God, or
a Gandharva or a Naga or a Daitya in disguise, but surely might not be a Prince of BhuLoka possibly.The woman whom the Prince followed started to converse saying that her
companion was named Madalasa- the daughter of a Gandharva King whom a Daitya
forcibly carried to Patala from a garden in Gandharva loka, that he had been pressurising
the lady to marry, that the Daitya had been playfully tormenting a Sage named Galva in
various ways at his Ashram on Bhuloka, that there was a prophesy saying a Prince riding
a horse would kill the Daitya and make a feat of travelling across the entire World, that
her companion Madalasa would be rescued by the Prince and be married to him, that her
name was Kundala whose husband was killed by the same Daitya and that she too was
brought by him as a prisoner. As Kundalas narration was over, the Princess recovered
from her shock and the Prince revealed that his name was Kuvalayaswa, the son of King
Shatrujit, the Prince under reference! Madalasa and the Prince were married in the style
of Gandharvas and rode back to Galavas Ashram, took the Sages blessings for killing
the Daitya and marrying Madalasa and returned to the King with Madalasa; doubtless the
King was extremely happy at the achievements of the Prince and celebrated the wedding
formally, amidst great joy and solemnity. After the couple spent time together with
happiness, King Shatrujit instructed Kuvalayaswa to proceed on a Pradakshina
(circumambulation) of the Universe as envisaged by the Celestial voice which was heard
by Sage Galava. While the Prince was performing the Pradakshina and engaged in the
task of eliminating Danavas, the brother of the Daitya who was killed at the Ashram of
Sage Galava, named Kalaketu laid a trap to the Prince who was now on the Pradaksina
and approached the latter disguised as a Sage and sought the help of protecting a JalaYagna to Varuna Deva from Daityas and requested the Prince to give away a necklace
made of Gold for the purpose of the Sacrifice. The Prince agreed to protect the Yagna
and gave away the Golden chain too. As Kalaketu drowned in the waters of the River
Yamuna for performing the false Varuna Yagna by keeping the Prince as a guard, the
trickster Danava went to the Court of King Shatrujit and lied that the Prince was killed
while protecting the Varuna Yagna. This news of the Princes death created chaos in the
Kingdom; the King fainted and on recovery paid glorious tributes to the mighty Prince,
the entire Kigdom mourned the untimely termination of a highly celebrated, most valiant
and illustrious Kuvalayaswa. The tragedy was followed by yet another calamity viz. the
demise of Princess Madalasa as a result of the distress of the Princes disaster. Kaleketu
had thus avenged the killing of his brother Daitya. Soon enough, the Prince returned to
the Capital City; his Subjects and moreso the King were overjoyed. But the blow of
Madalasas demise overpowered the Prince who had virtually turned him out as a lunatic.
He performed the last rites of his beloved and resolved that he would never wed again in

18

life! The Naga boys who were great friends of Kuvalayaswa narrated the tragic
developments in the latters life to their father King Ashvatara and lamented that they
were not able to provide any solace to their grand companion, nor reciprocate the
friendliness, affection and consideration that he showered on them so earnestly and
profusely, that they were fit to be insensible and ungrateful. Naga King Ashvatara told his
sons that human beings would not even make an effort despite their desire because the
tasks were somewhat difficult. But a determined mind coupled with sincere effort could
achieve miracles.He thus conveyed his resolve to perform meditation on Himalayas at
Plukshavataran Tirtha to Devi Saraswati by fasting and Rituals; he prayed her to say:
You are the Swarupor Form of Satya (Reality) and Asatya (Illusion) bestowing
worldly happiness as also Salvation alike.You are the Akshar (Eternal / Knowledge)
since the entire Alphabets or the Basic Letters of Language are embodied in you in a
miniscule outline.
Aksharam Paramam Brahma Jagatschaitatsharaatmikam, Daarunyavasthito
vahirbhaumascha Paramaanavaha/ Tatha tvayisthitam Brahma Jagaschaidamaseshatah,
Omkaaraakshara Samsthaanam yatthey Devi Sthiraasthiram/ Tatra Mantratriam
Sarvamasti Yaddeva Naasticha, Trayo Lokaastrayo Devastrividyam Paavakatrayam/
Treeni Jyotomshi Vargaascha trayo Dharmaadayastatha, Trayo Gunaastrayah
Shabdaastrayo Doshaas-Tathashramah/ Trayah Kaalaastathavasthah
Pitarorahanirshaadayah, Yetanmatra trayam Devi tat Ruupam Sarasvati/
[All the Alphabets are personified within You; the transient Universe as also the
Everlasting Parabrahma alike are within You; both the Sky and Fire are present within
You just as in Fire wood; the totalality of real and imaginary material of the World exists
in You; The Word OM is also set in You and is embedded as firmly and permanent as
You are! You are the personification of Three Lokas, Three Vedas, Tree Vidyas, Three
Agnis, Tree Jyotis, Three Vargas, Three Gunas like Satvic, Rajasic and Tamasic nature;
Three Shabdas (Sounds), Three Ashramas (Brahmacharya, Garhastya and Vanaprastha),
Three Kaalas (Morning, Evening and Night), Three Avasthas (Balya or Childhood,
Samasarika or Adulthood, and Vardhakya or Old age) and Three Matras or Parents,
Day / Night and all the rest of Material.] King Ashvatara further prayed to Devi Sarasvati
saying that he neither had the power nor imagination to praise her and requested her to
grant him the boons of unique knowledge and proficiency in music, its Grammar, usage
and application as also expertise in Sounds, Swaras, Notes, Tones, Tunes, Rhymes and
Rhythms. As Sarasvati was pleased to bless him, the Naga King then felt that the next
step would be comparatively easier to approach Maha Deva as He should be pleased with
Sapta Swaras and the endless applications of Vadyas or musical instruments that he was
blessed by Sarasvati especially during Siva Thandava Tri-Sandhyas (Dances of
Morning, afternoon and Evenings by Lord Siva). Indeed, as expected, Maha Deva was
extremely delighted at the musical proficiency displayed by Ashvatara who sought the
boon of giving him a daughter like Madalasa the young wife of Kuvalayaswa just before
she died. As Maha Deva granted the boon, the Naga King and moreso the Naga boys
were pleasantly shocked. They resumed their friendship with the Prince who had earlier
taken a vow not to marry again and prevailed on him to visit their Palace in Nagaloka for
a change since the Prince was still not recovered the grief of the untimely demise. During

19

Kuvalayeswas visit to Nagaloka, he felt he had an illusory vision of Madalasa at the

Palace of Ashvatara and requested to possibly repeat it once again for he was missing her
badly. The Naga boys confirmed that the illusion was real and gave the entire sequence of
the events that preceeded the unbelievable efforts made by their father! Prince
Kuvalayaswa was speechless, profusely thanked and prostrated to the Naga King who
had since become his father-in-law. Both the families of King Shatrujit and King
Ashvatara had a happy union.
Duties of a Model King as prescribed by Queen Madalasa
After a lapse of time the Kuvalayaswa and Madalasa couple was blessed with three sons
who were named Vikrant, Subahu and Shatrumardan which were typical Kshatriya names
befitting Kingship. However as they were blessed with a fourth son, Madalasa requested
her husband to name the boy as Alark and decided to bring him up as an Atma Gyani
(Knowledge of the Soul). As the boy grew up, his mother blessed him to unfold his
personality as of a Rajarshi with ideal virtues. A model King should be able to conquer
Arishdvargas, the Six Traditional Enemies viz. Kama (Desire), Krodha (Anger), Lobha
(Avarice), Moha (Infatuation), Mada (Arrogance) and Matsarya (Jealousy) and overcome
the Illusions of the unreal and ephemeral world. He should be able to control the
Panchendriyas-the mind, tongue, nose and ears and eyes. He should endeavour to
acquire fame and good will; be afraid of criticism of others and be objective; do firm up
good relations among relatives in Balya dasa/ childhood, obey the instructions of
parents in Kaumara Dasha or the Stage of the Youth, secure faith from wife during
grihastha period as an House holder and enter into Vanaprasthya or forests life in Old
age; and on assuming Kingship, Alark should obtain goodwill and happiness among
associates, protect Sadhus (the Virtuous) and Brahmanas, organise Yagnas and other
propitious tasks, destroy the enemy elements and ensure an ideal position in Para Lokas.
Prince Alark sought further explanation from his mother as to how to balance Effective
Administration with the Objective of Attainment of Salvation. His mother said that the
foremost responsibility would be ensure the welfare and contentment of the Praja
(Public) and in the process should go all out to destroy the forces inimical to the Public;
while so doing the Six ways of dialogue would include: Sandhi(Treaty), Vigraha
(War), Yana (marching against Enemy), Asana(detachment), Samarasya (Seeking
protection of a more powerful Agency) and Dwaidhivibhava (Dual policy). As regards
balancing the Effective Administration and Destruction of the Evil vis--vis the Control
of Indrias and the Arishtvargas, the interrelationship of the Two is indeed clear:
Yudhishtharwas unable to Kama and played the game of Chess and lost the Kingdom,
Self, Wife and Brothers; it was Krodha that Anuhlads father met with his end; it was
due to Lobha that Ila was destroyed; it was due to Mada that the King Vena faced
destruction to Bhu Devis curse that there would be no crops in his Kingdom due to
famine and some of Brahmanas pulled out evil out of his thighs; it was Moha of
Puranjaya, Grandson of Ikshvaaku and son of Sadada who out of the Vamsas pride,

20

agreed to take the form of a bull so that Indra sat on his hump and killed Asuras but got
killed by the Demons in the battle; and the Matsara of Abhiman, son of Anushka, which
led to his end.Thus explained Madalasa to Prince Alark patiently hearing to his mother in
the context of Good Administration resulting from Self-Control of Indriyas. She also
illustrated the examples of a crow known for its alertness, a cuckoo for its cleverness, a
deer for its watchfulness in not getting caught, a serpent with the capability of killing
even a mighty creature with a drop of poison, a peacock gifted of spreading its wings
denoted as wealth and Kingdom, a swan able to filter good and bad qualities and a hen
with the characteristics of waking up early and saving womenfolk by vigilant sounds. An
ideal King should be cool like Moon, radiant and scorching like Sun and eveready to
blaze and spread out like Fire.The Kingdom must be administered in a highly virtuous
manner on the same lines as Indra, Surya, Yamaraja, Chandra and Vayu, ie.like Indra
satisfies the people in the Universe by bestowing optimal rains for four months a year, a
King should satisfy the Subjects with charities of money etc. for four months; like Surya
absorbs water for eight months a year, the King should collect taxes in a manner that the
Citizens are least hurt; like Yama takes away people from the World any body without
distinction or exceptions, the King should treat the Subjects without favour on equal
footing; like Chandra makes every one happy and peaceful, the King too ought to make
everybody likewise; and like Vayudeva provides the vital breathing and wind, the King
too must perform likewise.Dhramatma Raja should thus excellent governance, relief and
contentment in a manner that the Varnashrama Dharma is followed by letter and spirit.
Varnashrama Dharma with emphasis on Brahmanas
Devi Madasala described to her son Alarka the broad Principles of Varnashrama Dharma.
Daan(Charity), Adhyayan (Learning) and Yagna (Ritualistic Sacrifices and Agni
Homams) constitute the three major duties of Brahmanas; the derivative duties are to
facilitate Yagnas to be organised by others Yagnas implying the acceptance of Danaas,
Adhyapan (Teaching) and farming for his family.In addition to Daan, Adhyayan and
Yagna, the Kshatriya community has to ensure the security of the Society internally and
from outside forces/enemies, assume the responsibility for its Peace, Finances and
Administration. The Vaishya Community has the duties of trade, commerce, agriculture
and Cattle nurture in addition to Daan, Adhyanan and Yagnas. Shudras have
responsibility of assisting the tasks of the other communities afore mentioned, especially
Service to Soldiers, cattle care and retailing.
As Brahmanas are concerned, they might be free from the restrictions in a comparative
manner till their Upanayana Samskaras or the Ritual wearing the Yanopaveet (the
HolyThread) in respect of Ahaar and Vyavahar ( Food and other General Matters).
Thereafter however, restrictions become operative through the day and night. A
Brahmachari moves to his Gurus residence and follows a disciplined routine like
Swadhyaya (Study the self), Agni Susrusha, Snaana, Bhikshatana (Soliciting food
grains by moving around), assisting Guru in the tasks assigned, learning from him, and
after achieving the stage of Perfection, for seeking the permission of the Guru entering
Grihastashram through Vedic Wedding, earning by ones own earning capacity and
fortune, look after wife and children, parents, other dependents, destitutes, animals, birds

21

etc; perform daily rituals of Pancha YagnasViz. Deva Yagna (Worship of Ishta Devata
or Deity of choice); Brahma Yagna (Study of Vedas, Scriptures and religious books to
enhance Divine Knowledge); Pitra Yagna (Contemplating of theTeachings of Forefathers, Family Gurus, Sages and well-wishers to preserve family traditions); Bhuta
Yagna (Extending help and sympathy to the needy, including animals and other species);
and Nara Yagna (respect to elders, ladies, and co-human beings to maintain social and
cultural ties). The Grihastis (House Holders) must also give away charities according to
ones ability and aptitude. He should also satisfy Athithis (Guests), relatives and servants,
again as per maximum possibility. In fact Athithi Yagna is an important off-shoot of Nara
Yagna, as turning away Atithis who turn up unannounced need to be fully cared for, since
their curses take away a good stock of the Punya and more over the sins of Atithis are
passed on to the hosts! Thus after the daily Yagnas are executed earnestly, the Grihastis
redeem their debts and augment the stock of their virtues. Thereafter the Grihasti
(House-holder) gets old and retires from active life and would enter Vanaprastha Ashram
by ensuring upkeep of health and worship to Almighty, as a stepping stone to the next
Ashram of Sanyasa (Renunciation).
Devi Madalasa continued further as follows : The general expectation of Devas, Pitras,
Brahmanas and various others is that Grihastas would perform Rituals, provide Anna
(food) and fulfill other needs.In fact, Grihasti is normally looked upon as the unique
provider and fulcrum of all pious acts of life, especially in the context of Vedas and the
Dharma in the form of Dhenu (Cow) embodying the Rig Veda as her stomach, Yajur
Veda as her middle portion, Sama Veda as her Face, Ishtapurti ( Fullfiller of Desires) as
her neck, her horns as Sadhu Sukta; Shanti and Health her body-sides, and milk-yielding
Stanas ( breast-nipples) represent Swahaakar (Deva Ganas), Swadhakaar (Pitruganas),
Vashatkaar (Rishiganas) and Hantakaar (Manushyaganas). Thus Grihastis (especially
Brahmanas) should worship sincerely the Suraganas, Pitruganas, and Muniganas. They
have to offer Jala tarpanas and Pujas to Devas, Agni Tarpana and Bali (offering of
cooked rice with Akshatas) to Brahma. Bali daan (Sacrifice) is offered to Dhanvantari
at the East but showing North of Homakunda, Indra in the direction of East, Yama and
Varuna to the West, and Chandra towards North. Vaiswa Deva Bali is also to be
performed in the morning and evening in favour of helpless animals, birds and other
species like ants and flies.
Some significant Dos and Donts as human responsibilty
The general expectaion is that Grihastas wake up at the Brahma Muhurta-that is, well
before the Sunrise with a resolve to follow the commands of Four Purusharthas viz.
Dharma, Artha, Kama and Moksha and with a pure mind sit up facing East with Prayers
for the success of the day. After performing the ablutions and Snaan, the Purva
Sandhya Vandana should be performed even when Stars appear on the Sky and in the
same manner, Sayam Sandhya Vandana is performed when Sun still appears on the
Sky. Daily Homas also should be performed pursuant to the Sandhya Vandanam. Care
must be taken not to view the Sun Globe (Sayampratastatha Homam kurvati
Niyamaatmavaan, Naayaastamaye Bimbamudeekshet vivaswathah) at the Sunrise and
Sunset timings. Tasks like hair combing, looking at mirror, cleaning the teeth, and Deva

22

Tarpan before the afternoon, while urinating and defecating ought to be avoided at
Tirthas, Kshetras, road side fields as also Goshalas (Cowsheds). Scenes of nudity of
women especially those during menses ought not to be witnessed, warranting
Prayaschitta or formal (ritualistic) purification. Acts like defecation, copulation and
release of hair, ash (Bhasma) and such material must never be done in water bodies.
Complaining of food not of ones choice otherwise edible must be refrained, especially in
a haughty and offensive tone. Fumingly hot and highly salted food should be avoided.
After achamana at the formal conclusion of food, nibbling further is to be avoided,
conversation must not be carried-on nor Veda Adhyaya is performed.Once having risen
after food, touching of Cows, Brahmanas, Agni, and ones own head be shunned and
viewing Sun, Moon, and Stars be avoided. Performing Puja and Bhojan wearing a single
cloth is not advisable. Even bathing and sleeping with a single cloth is to be avioded.
Never wear the clothes, footwear, ornaments, Yagnopaveet, kamandalu and garlands
already worn or used by others.Never resort to oil massage and copulation on Chaturdasi,
Ashtami, Amavasya / Pournami and on festival days. Never spread thighs and feet nor
keep foot over another foot while sitting. Never provoke/aggravate persons who are fools,
argumentative, insane, unhappy, angry, ugly, crooked and deformed, by hurting their
sensibilities or Self-pride. Do not sleep keeping head to North and West. Do not take a
bath during night excepting during eclipse timings. Avoid sleep, study, meals and
copulation during Sandhyas or mornings and evenings. Perform Pujas to Devas during
Purvaahna or before noon, Madhyamaahna to Pitras and Godmen / religious persons
in the evenings. Any married male must observe restraint during his female partners
menses time for four days. Those who are not interested in begetting daughters are
advised to wait till the sixth night after menses (Strijanma pariharaartha Panchamimapi
varjyayet, tathah shashthyam vrajedaantram Sreshthaa yugmaasu putrak). If one mates
during Purvaahna, Adharmi (Evil minded) son is born; at Sayamkaal (evening) a
napumsak (non-virile) son is born. Irresponsibly blaming Gurus, Pativratas,
Yagnasheel, and the Virtuous persons even in light-vein manner would attract heavy sins.
Wearing unworthy dress, uttering non- propitious words, and behaving in unbecoming
manner are to be avoided at any cost. The company of spendthrifts, misers, enemies, the
belligerent, blame-worthy, suspicious, non- religious and unreliable persons must be
given up at once. But, six categories of Persons viz. Sahrudaya ( Good-hearted),
Dikshit (Dedicated), Bhupati (King), Snaatak (Guru), Svasura ( father-in-law), and
Ritviks (Homa kartas) are worthy of Arghyapradaan, Puja and Pradakshina; richly
deserving award of Madhuparkas(clothes) for commending them would mean
respecting ones own self! A Place is not worthwhile staying if there is no provision of at
least four Materials viz. a willing provider of loans, a kind and effective Vaidya
(Physician), a Srotriva (Purohit) and a River of running water suppy.
Queen Madalasa confers Kingship to Alarka
Besides Raja Dharma, Varnashrama Dharma and Grihasta Dharma, Devi Madasala
taught to her son Alarka about the details of Nithya Naimittika Shraddha Dharma,
Paarvana Shraddha Dharma, and Prashasthaapratishtha Dharmas in the context of
Shraaddhaas; Sadaachaara Varnana, Varjyaavarjya concepts etc. and thus made him an
erudite scholar as a model King, an ideal Kshatriya and a warrior. The parents got him

23

married and blessed him to prove himself as a perfect Grihasta too. Since Ritudhwaja
retired to Vaanaprastha already, she too desired to join him in the forests and decided to
make Alarka the King by ignoring her other elder sons, as their worth was by far the less
compared to the unusual training and receptive capacity of Alarka. Queen Madalasa
therefore presented a golden ring and blessed him to become an illustrated King and told
him that there would be difficult circumstances to be faced in the discharge of his duties
but due to the knowledge that he acquired so far would indeed stand him in good stead.
However, should there be extraordinary and most complicated crises to be faced, then he
might open the ring and read the minutely written letters of advice and follow the same.
King Alarka then reigned for several years as a King of Virtue and fame, without favour
or fear and his eldest brother, Subahu who went to forests already, came to know that his
younger brother was proving well he became proud of him. But soon enough Subahu got
jealous and became a victim of his associate Kasiraj whose machinations and divisive
politics gradually thinned down the financial and other strengths of King Alarka who had
indeed reached a really critical position in his administration. That was the time when
Alarka remembered his mothers advice to open the minute letters scripted inside the ring
that she gave him. As he opened the script, the advice of his mother was very clear:
Sangah sarvaatmanaa thyajyah sa chetyaktum na shakyathey (If you are not capable,
then exit the Society!).The Inscription further said: If you are not able to leave the
Society, then you should join the Sadhus (righteous men), since the company of Sadhus
alone would prove to be your medicine.
King Alarka approaches Dattatreya for solace
King Alarka approached Mahatma Dattatreya as a Sharanardhi (refuge) and prayed to
him to guide him and wipe out his distress. Dattatreya replied that the King was indeed
truthful as he made a confession that he was suffering from anguish. He then asked
Alarka to carry out an introspection as to who was he? What kind of grief did he suffer
from? King Alarka tried to figure out the inter-relationship of the Soul and the three kinds
of basic problems of humanity viz. Adhi-Bhoutika, Adhyatmika and Adhi Daivika, ie the
troubles related to physical, internal and God-made categories. He reasoned that he was
not a component of Panchabhutas-Prithivi ( Earth), Aapas (Water), Tejas
(Fire), Vayu (Wind) and Aakash (Sky), but has the sensibilities related to these
Entities. Even if he were not the Sharir (Physique), he however had the independent
feelings that led to the complexes of Inferiority or Superior feelings. Indeed, it would be
essential to discard those kinds of feelings by an enlightened Gyani. After all, when a
person is aware that essentially a human body is not eternal, then why should there be the
feelings of happiness or otherwise; especially when there was a realisation that these
feelings were made by the mind but not the inner soul which was free from such illusive
fears. Alarka thus analysed the current situation arising out of the state of his mind, since
he was not the body, nor the mind, and not even his superficial consciousness. Thus
analysed, the King Alarka convinced himself that there was no harm done if his elder
brother Subahu desired to take over Kingship, then there was no need for resisting the
idea! Also, desire and attachment propelled by ego and prestige are the root causes of
happiness or grief. Mahatma Dattatreya stated: Ahami tyam kurotpanno mameti
skandhavaanmahaan, Gruhakshetroccha shakhaascha putradaaraadi pallavah/

24

Dhanadhanya maha patro naikakaala pravardhitah, Punyaapunyaagra pushpascha

Sukha duhkha maaphalah (Ahamkaar or sense of self is the seed which produces a huge
tree of Agyaan or Ignorance; Mamatva or selfishness is the trunk of the tree; Gruha
(Abode) and Kshetra (Farm lands) are the high and large branches; wife and children are
the tender leaves; dhana dhanya or money and foodgrains viz. wealth are the enormous
leaves; Punyaapunya (Fruits of noble deeds or sins) constitute the major flowers and
Sukha Duhkkas or delight and misery are the end results.) How could those human
beings, who are tired of Samsar (Life and Family matters) and seek shelter under the
Agyan Tree which is rooted in the lack of correct knowledge or awareness, ever
consider to attain Salvaton? Only those noble persons who possess a sharp axe named
Vidya (Knowledge) could pull down the mammoth tree of ignorance and egocentricity
with the active help of the heavy rocks of Satsanga!
Yogadhyaya (Study of Yoga), Yoga Siddhi (Achievement) and Yogicharya (Practice)
King Alarka expressed his gratitude to Mahatma Dattatreya that he gave him the solace in
clearing his conscience about the eventualiy of stepping down from his throne in favour
of his brother Subahu. But his doubt in his mind continued to waver and was not able to
detach from natural strings. He desired to learn the art of disconnecting human psyche
from Paramatma, so that there would not be a recurrence of Punarjanma (Rebirth).
Dattatreya replied: Yogecha shaktividusham yena shreyah param bhavet,
Muktiryogaatatha yogah samyakjnaa mahipathey /Sangaddoshod bhavah duhkha
mamatwasakta chetasamam/ (Yogis are able to distinguish Gyan from Agyan and that
is called Mukti; manifestation of Parabrahma takes place despite the natural features of
the illusory world. From Yoga emerges Moksha, Samyak Gyan (detailed analysis)
comes from Yoga, Duhkha (Sorrow) springs from Gyan; Mamata (Sense of
Belonging) comes from Duhkha. Further, Selflessness demolishes Mamata and results
in Viragya; this is the state suitable for Yoga or configuration of the Self with the Super
Force. Yoga comprises Pranaayaam which eliminates slip-ups or mistakes; Dharana
enables reduction of sins or at any rate, not adding to them; Pratyahaara resists material
desires and Dhyaana not only burns up the wavering thoughts and blemishes but retains
the alignment with the Supreme. The foremost step thus is to practise Pranaayaam which
actually denotes wind-control or the regulation of both Prana Vayu (inhaling of breath)
at the entry points of nose and Apana Vayu (exhaling of breath) at the exit point.
Pranaayaam is in three forms, viz. Laghu (of twelve matras or units), Madhyam (double
of the matras or of twenty matras), and Uttareeya (further double of matras or of forty
eight). Each matra or the unit comprises of one Nimesh and Unmesha (inhale and
exhale) together. By the first Pranaayaam, one should get sweat; the second should
experience shivers; and the third Pranaayaam should be able to knock down sorrows and
imperfections. Just as a trainer tames wild animals like elephants or lions and bring them
under full control, a Yogi would be able to take full control of the animals; an elephant
would obey the commands of the Mahout and a lion would be trained to kill deers but
not the Ring Master. Then there are four kinds of Pranaayaams, viz. Dhwasti, Praapti,
Samvit and Prasad. Dhwasti is the stage when the sinful deeds of known or unknown
nature of the Yoga practitioner are washed out and blemishes of the chitta or the mind
are cleaned up; in the second stage of Prapti, the Yogis experience that stage when they

25

are indeed accessible to Ihika and Amushmika (worldly and extra-terrestrial) desires
but volantarily resist them; Samvita is that superior stage of Yoga when exceptional
Yogis enjoy an elevated status possessing that kind of Gyaan Shakti with celestial
vision and capacity like those of Sun, Moon and Stars and possessing the awareness of
each and every thing in the Universe like the knowledge of Ateetha ( beyond ones
imagination), Anaagata (not possible to visualise but can be identified), Tirohita
(unmanifested) and Dooragrastha (distantly available) entities; and finally the Prasad
type of Pranayaama when the most hallowed Yogis possess the chitta (mind), Pancha
Vaayu ( Prana, Apaana, Samaana, Udaana and Samaana Vayus), Indriyas ( Eyes, Ears,
Nose, Tongue and Skin).
After describing Pranaayam as an integral component of Yoga, Dattatreya explained
about Asanas (Seating Postures) among which the important ones are Padmaasana,
Ardhaasana and Swastikaasana. While squatted with both the flat feet crossed on both the
thighs, the Yoga Practitioner should focus on the tip of the nose; perform Pranaayama by
controlling the breath or the life force; practise Pratyahara or the process of abstraction
by withdrawing the sense organs from worldly objects; then move on to the next stage of
Dhaarana by focussing the entire concentration on a single object; further on, get into
the mode of Dhyana by way of meditation or the most intense contemplation of the
object and finally merge the total consciousness with Paramatma by way of Samadhi or
Liberation. This way, the Yogis deficiencies are overcome, a state of peaceful
contentment is arrived at and the vision of Parabrahma is attained. As he intakes air
through the nostrils, first it touches the naval, next the heart, the chest, the neck, the
mouth, the tip of the nose, the eyes, the bhru, and the upper portion of the forehead.
When Yoga is practised with pure heart and soul, the upkeep of the Body is automatically
ensured and long standing disorders are rectified and health is completely toned up, for
Physical fitness is the gateway to the accomplishment of the Four Purusharthas of
Dharma, Kama, Artha and Moksha.
Once Atma Darshan ( Vision of the Soul) is possible, the Yogi is able to fulfill all kinds
of unfulfilled wishes that might have been missed in his erstwhile life, say, Stree, Daan,
Vidya, Maya, Dhana, Swarga, Amaratva, Devendrathva, Yagna phal, Agnipravesh,
Upavas phal, Shraddha phal etc. However, there could be Vighnas (obstacles) to the
Yogis in bestowing full advantage of the fruits of Yoga, but, there are five means of Upa
Sarga Yogas Viz. Pratibha, Shravan, Daiva, Bhrama and Avartha which would be able to
overcome the impediments. The Yogis Pratibha (Radiance) like that of a Daiva
(Deity) made popular by Shravan (hearing) in the eight directions but is misunderstood
by Bhrama (misinterpretation) and hence the Yogi should protect himself by shrouding
a white blanket viz. Guru Gyan and highlight Parabrahmas singular thought; the Yogi
ought to imagine the Sukshma (the minutest) form of Panchabhutas viz. Earth, Water,
Fire, Wind and Sky, assume (do Dharana or hold) these forms one after another,
experience their features, and discard the forms and features of the Five Elements
gradually. This process of rejection of the end-products of the Five Elements and their the
multiple shapes, features, Gunas and characteristics; in other words, the taste of the
Earthly products of food, fruits, and drinks; coolness, crops and bathing comfort of
Water; the very many possibilities of cooking food, performing Yagnas, illumination, and

26

so on by Fire; and similarly of Air and Sky. The possibilites of Creation, family life, and
endless such ramifications of comfort and relief are all a part of the the effects of
Panchabhutas and their alternate forms. Therefore, the Yogi needs to control
Panchabhutas and the never-ending varieties of their offshoots; instead of being
controlled by the desires and that is what the Vasitva Shakti all about.Yogis would then
be able to assume various powers like Anima, Laghima, Prapti, Prakamya, Ishitva,
Vasithva etc. But, true Yogis never satisfy themselves with the powers of Vasitva and
terminate their endeavour to pursue the path of Realisation of Brahma, since they are
aware that the Visithva Power is only a tool but certainly not the end by itself. As such,
they continue the Yogacharya (practice of the Yoga Marg) in the normal course if life,
by observing the regulations of Varnashrama ranging from the Atithya (honouring the
guests, Shraddha, Yagna, Tirtha Yatra, charities, Asteya (non-stealing), Brahmacharya
(celibacy),Tyaga ( Sacrifice), Alobha(liberal attitude) and Ahimsa; also Akrodha
(calmness and composure), Guru susrusha( devotion and service to Guru), Shoucha
(Cleanliness), Ahara laghuta (minimal food) and Nithya Vedadhyan (constant Study
of Vedas);Jnaanaajnaana vichakshana (capacity to distinguish knowledge and
ignorance), loneliness/ aloofness;jitendriyata (self-control) and Nitya Dhyana
(Constant Meditation) of Omkara which comprises of the Three Words viz. A kara
representing Brahma of Satvika Guna; U representing Rajo Guna of Vishnu; and
Makara of Tajo Guna representing Siva.While thus engaged in the recitation of Pranava
Mantra and its Mananam (Understanding of its far reaching implications), the Yogi
finally breaks away from the shackles of Samsara yet retaining the Jyatismrututa phala
or the awareness of previous births as a follow up by Siddhis and Yogitva.
[Yoga Siddhis The Nine Principal Yoga Siddhis are: Parakaya Pravesha (Ones Soul
entering into the body of another being and reviving even a dead body); Haadi Vidya
(The Knowledge of overcoming hunger and thirst);Kaadi Vidya (The knowledge of
enduring all Seasons like Summer, Winter and Rain and the Power of immunity from the
severities of heat, cold and rain); Vayu Gamana Siddhi (The capacity to fly fast and
far); Madalasa Vidya (The art of increasing or decreasing ones physical size as per
ones wish); Kanakadhara Siddhi (Knowledge of acquiring unlimited wealth); Prakya
Sadhana (The ability to direct a disciple to give birth to a child); and Surya Vigyan (the
potential of converting any substance to any other substance by applying Sun Rays).
There is another version of Ashta Siddhis as per the Purana of Maha Bhagavata, viz.
Anima (Conversion to an infinitesimal size); Mahima (Expanding to an infinitely
large size); Garima (Turn any substance as an infinitely heavy object);Laghima
(Convert a substance as almost weightless); Prapti (secure unrestricted access to any
Place); Prakamya (Accomplish whatever is desired); Isitva (Attainment of absolute
Sovereignty) and Vasitva (Capacity to vanquish any body or anything). Maha
Bhagavata Purana also referred to Ten Subsidiary Siddhis viz. Anurmimattvam (Not
bothered by hunger, thirst etc.); Doora Shravanam(Hearing from far); Doora
Darshanam (Ability to see from far); Mano Java (moving ones body where thought
goes or teleportation); Kaamarupam ( Assuming any type of body including animals,
birds, flies etc.); Parakaaya pravesham (entering others body); Swacchanda Maranam
(voluntary death (Voluntary death ); Devanaam saha krida anudarshanam (Co-Play and
Vision with Devas); Yatha Samkalpa Samsiddhi (Achievement of ones own desires as

27

per thoughts) and Aagnaa apratihathi gati (Commands being obeyed). The Epic of
Maha Bhagavata further gave Five more Siddhis viz. Trikaala Jnaanatvam (The
Knowledge of the Past, Present and the Future); Advandam (Forbearance of heat, cold
and rain);Parachittadi abhijnaata (Knowing others mind); Agni arka ambu visha
adinaam pratisthubhah (Countering the power of Fire, Sun, Poison etc.); and
Aparaajaya (Invincible).]
Airshtas (premonitions) of death
Those persons who cannot identify Stars on the Sky of Dhruva, Shukra, Soma and
Arundhati may face death within a year; who find Sun dim within eleven months; who
find in their dreams the images of body rejects mixed with gold/silver would die within
ten months; who witness Piscachas, Pretas, and Golden Trees would die within nine
months; persons who are fat but become thin, and again fat, would die within eight
months; those who witness a scene of getting their feet stuck in mud and after coming out
of the slush with impressions of not being able to notice the above portion of the feet
would die within seven months; a dream showing a picture of a Kite, dove, owl or a
crow- all with blue colour- sitting on ones head would die within six months; those who
see a row of crows and witness ones own body full of dirt due to the flight of the crows
would die within four months; if a person witnesses a rainbow and lightning on the
southern Sky in a cloudless night would die within a couple of months; a person whose
body experiences the bad odours of a dead body or who cannot see his own reflection in
ghee, oil, mirror and water would be dead within a month; if a person dreams that he has
no head would die within a fortnight;those whose body and heart dry up soon after taking
bath or feel thirsty immediately after taking large quantity of water would not last for
more than ten days; if a persons breathing is uneven or he dreams that he is travelling in
a boat full of monkeys and is singing or when a powerful monk is passing while laughing
loud, then death is round the corner. Dreams of hair, fire, ash, serpents or dried up river;
crooked nose, long ears, weeping left eye, a metallic face, black tongue, riding camels
and donkeys bound to Southern direction, blinded eyes and deaf ears, upward
eyesight,etc. are portends of early death.
King Alarka transformed as a Yogi by Mahatma Dattatreya
King Alarka opined that thanks to his brother Subahu and his associate Kasiraj, the
tension created by them in his mind paved the way to approach Mahatma Dattatreya;
indeed he had secured supreme guidance and relief from the Mahatma as he transformed
his entire thinking process so as to convert a King as a Yogi. Alarkas entire outlook has
been changed to confer Kingship to Subahu and his supporter Kasiraj who were sworn
enemies at one time now converted as admirers since their threats and the resultant
mental tension had evaporated.Kasiraj replied that it was not an ideal situation because
Subahu was a Kshatriya and his feature must have been that of a Kshatriya to fight but
that was not to be.But, Subahu realised too the futilty of desire, wealth and fame and
preferred adopting the Yogi route for accomplishing Moksha. Yogi Alarka returned to
his Kingdom and made his elder son to take over the Kingship. Thus the entire generation
retired to Vanaprastha. Yogi Alarka attained Salvation subsequently, said Jatismara

28

Sumati to his father.The Holy Birds thus narrated the entire legend to Sage Jaimini,
replying the question about the Evolution of Human Life. The fruits of reading the above
would tantamount to performing hundred Asvametha Yagnas; Yatsamsarabhramana
utthamam, Alrakaatreyasamvadam shubhantamuchyatenarah (Hearing the auspicious
dialogue between Alarka and Dattatreya as narrated above demolishes all the sins and
provides great security to those who read / hear it).
Creation of the Universe and its Destruction
Sage Markandeya referred Muni Jaimini to the Holy Birds to reply queries regarding
Maha Bharata; the Holy Birds clarified the doubts about Mahabharata as also narrated to
dialogues between Jyatismara Sumati and his father and Bhagavan Dattatrreya with King
Alarka. Now, a Group of Munis put a volly of questions to Sage Markandeya concerning
the Creation of Universe and its Destruction; the Origin of Devas, Rishis and Pitruganas;
the Origin of Manvantaras; Celestial Families; the Under-World and so on. The Sage
replied that as Avyakta (Unknown) Brahma appeared with four heads reciting Four
Vedas and other Scriptures and his Manasa Putras or Mind Born Progeny were
generated, viz. Bhrigu, Parasara, Pulasthya, Pulaha, Kratu, Angirasa, Marichi, Daksha,
Atri and Vasishtha, besides Sanaka, Sanandana, Sanatana and Sanat Kumara etc. Among
these, Bhrigu handed over Purana-Grandha to Chyavan Muni. Daksha too gave one and
the Purana which was available to Sage Markandeya was what was being followed for
the enlightenment of the Rishis at that time:
Praanipatya Jagadyonim ajamavyayashramam, Charaacharasya Jagato Dhataaram
Paramam Padam/ Brahmaanaadi Purushamuktyakti sthiti samyamey, Yatkaarana
manowpamyam yatra Sarvam pratitishthitam/ Tasmai Hiranyagarbhaaya Lokatantraaya
dhimatey/ Pranamya Samyagvakshyaami Bhutavargamanuttamam/ Mahaadyam
Viseshaantam Savairupyamsalakshanam/ Pramaanaih Panchabhirgamyam strotobhih
shadbhirinvitam/ Purushadhishthitam Nityamaminthyamiva cha sthitam/ Tatchhuyataam
Mahabhaaga Paramena samaadhi na/ Pradhanam kaaranaam Yatthadivyaiktasyam
Maharshayah/ Yadaahum Prakrithim Sookshmaam Nityaam Sada sadaatmikaam
Dhruvamakshayya- majarameyam naanyasamsrayam /Gandharupasaiheenam
shabdasparshavivarjitam, Anadhyantam Jagadyonim Trigunaprabhavaapyayam/
Asaampratamavijneyam Brahmaagrey samavartat/ Pralayasnaanu theynedam
vyapthamaaseeda seshatah, Gunasaamyaaktatastasmaat kshetrajnaadhi
shthaathanmuney (He who is the root-cause of the Universe, is the unborn, enduring, the
singular refuge of the moving and non-moving entities alike and the Creator is the
Paramapada Swarup; He is the Adi Purush or the Foremost Being who causes Srishthi,
Sthiti, Pralaya(Creation, Preservation and Destruction), is unparalelled and Everexistent. Having greeted this Hiranyagarbha or the Golden Bellied Supreme Energy
with great veneration, the fantastic creation of the World is sought to be described,
especially of those five kinds of Physical Features, Creation and characteristic attributes.
This Bhuta Srishti (Creation of the World) being originated from Maha Purusha is in a
way permanent yet occurs in temporary and repetitive stages. Maharshis describe Bhuta
Srishti as an incomprehensible and minutest manifestation of Prakriti, which is Endless,
indestructible, and devoid of sensory features like Gandha (Smell), Rupa (Form), Rasa

29

(Taste), Shabda (Sound) and Sparsha (Touch); it has no beginning nor end, is the
producing point, the source of Three Gunas of Satvika, Rajasika and Tamasika nature, is
the Vidyamaan (Embodiment of Knowledge) and is Avigneya (Incomprehensible).
Before the Pralaya (the Great Destruction), He is the Sarvaya Vyapior the OmniPresent. Sage Markandeya explained to Jaimini Muni further as follows: In the task of
Srishti (Creation), Lord Brahma visualised Pradhan Tatva (Main Nature) which
camouflages Maha Tatva (The Great Nature) just as a seed is hidden by the skin of a
vegetable. This Maha Tatva, with the assistance of Trigunas produces Ahamkar (sense
of the Self). Ahamkar has three kinds viz. Vaikarik, Tejas and Tamas. Just as Maha Tatva
camouflages Pradhan Tatva, Vaikarika Tatva hides away Ahamkara. The interaction of
Ahamkar and Pradhan Tatva produces Shabda (Sound) Tanmatra. The Sound feature
produces Akash (Sky) as Sky possesses the same tendency of sound. Now, the Shabda
Tanmatra hiding Akash interacts with Tamas Ahamkar and produces Sparsha (Touch)
Tanmatra. Then the Sparsha Tanmatra interacts with Vaikarika Tatva of Ahamkar and
creates Vayu (Wind). The interaction of the Skys Shabda Matra, Skins Sparsha Matra
and that of Vayu Matra creates Rupa Matra whose further interaction with Tejas
Tanmatra creates Jyoti. The cyclic effect thus creates Rasa Matra leading to the
formation of Jala (water) and Gandha Matra leading to the formation of Prithvi
(Earth), following the interface of the respective Tanmatras. Further on, the chain
reactions of Tanmatras, Matras and Gunas manifest innumerable creations.Panchendriyas
of Ears, Skin, Eyes, Tongue and Nose and Pancha Karmendrias of respective actions,
besides the controlling mind were created. By the union of Maha Purusha and His own
alternate form, Prakruti, a Golden Egg was produced in the huge sheet of water and
grew up gradually.This Egg is massive as it contains the Kshetrajna who made the
Fore-most Appearance as the Originator of Bhuta ganas including Pancha Bhutas
(Five Elements).
Utpannah sa Jagadyoniguno rajo gunam, Bhunjanpravartetye sange Brahmatvam
Samupaasritah/Brahmatvey sa prajaa srishta tatha satvaatirekavaan, Vishnutvameya
Dharmena kututhey paripaalanam/ Tattamogunodriktho Rudratvey cha khilam jagat,
Upasamdrupthya vai shethey Trailokyam Trigunogunah/ Yatha praagvyaapakah Kshetri
paalako laavakastatha, tathaasa Sangjaamaprothi Brahma Vishnu Haraatmikam/
Brahmatvey Srujatey Lokaanyudbhatvey samharastyapi, Vishnutvey
chaapyudaaseenastitrovasthah Swayambhuvah / Rajo Brahma Tamo Rudro Vishnum
Satvam Jagatpatih, yeta eva triyo Devaa yeta yeva thrayo gunah/ ( The merger of
Purusha and Prakriti assumed Rajo Guna and created Brahma who in turn created Human
Beings, while Vishnu assumed Satvika Guna to preserve the entire Universe and Rudra
assumed Tamasika Guna to destroy the Universe. In this manner, the Swayambhu or
the Self-born, being Nirguna or devoid of Gunas, executes the three kinds of tasks at
the same time by assuming the features as and when exigencies occur, without leaving
each other even for a Kshana(three blinks).
Time measurement, Life span of Brahma and his various Creations
The Life-span of Lord Brahma was determined at hundred Divine years and the
calculation of each year was conceived as follows beginning from the minimum measure
of Time upwards: three nimeshas or blinks make one Kshana; fifteen nimeshas make

30

one kashtha; thirty kashthas make one kala; thirty kalas make one Muhurta; thirty
Muhurtas make one day-night; thirty day-nights make one Paksha; two Pakshas make
one maasa; six maasas make one Ayana; two Ayanas make one Varsha or a Year.
The Ayanas in a Year are Dakshina Aayana and Uttara Ayana.Each human Year
comprising three sixty five day-nights (Ahorathras) accounts for a Divya Ahoratra
(Divine day-night) and on this count, each Uttarayan is a Divine Day and Dakshinayan is
a Divine night. One Divya Day-night thus is a full day-night year for human beings. As
per Divya calculations, the total count of Four Yugas is twelve thousand years, the Satya
Yuga comprising four thousand years, Treta Yuga three thousand Divya Years, Dwapara
Yuga two thousand years and Kaliyuga of one Divya thousand years; the rest of two
thousand years of the twelve thousand Divine Years is accounted for additional four
hundred of Divine years of Sandhya and an equivalent period additionaly for
Sandhyamsha for Satya Yuga; three hundred years each for these periods in respect of
Treta Yuga; two hundred years each of Dwapar Yuga and one hundred years each of Kali
Yuga. In Lord Brahmas life span of hundred Divya Years, each day comprises fourteen
Manvantaras and each Manvantara consists of one thousand Kalpas. At each change of
Manvantara, there is a fresh stock of Indras, Devas, and Sapta Rishis etc. There are
seventy one Cycles of Four Yugas in each Manvantar. Viewed from the view point of
human years, one Manvantara has three crore sixty six lakh two thousand years; by
Divine Years, one Manvantara has one lakh fifty two thousand years. If this Period is
multiplied four times, it would then equate Brahmas one day, that is, one million
nineteen lakh twenty seven thousand Divya years; or, four twenty nine crores forty lakh
(429, 40, 00,000) human years! After each day-night of Brahma, there occurs a
Naimittika Pralaya. The residents of Bhulok, Bhuvarloka and Swarloka then get shifted
to Maharloka and the residents of Maharloka would get tranfferred to Janloka and
Tribhuvanas or allthe Three Bhuvanas become Ekarnava or replete with water and
Brahma goes to sleep overnight. On the following day, Brahma starts Creation afresh;
this is how every year of three hundred sixty days, Brahmas each year, there would be a
Maha Pralaya. As of now, Brahmas age is past fifty years or one Parartha plus; that is
how one reckons that the Dwitheeya Parartha is on going in the Kali Yugas Prathama
Paada, in Varaha kalpa which followed the Padma kalpa. At the end of the latter Kalpa,
when Brahma recovered from sleep, he foumd the entire surroundings were full of water
and he realised: Aapo Naaraa Iti prokta aapovai Narasunavah, thasu shetey sa
yasmamcha thena Narayanah/ ( the word Jala denotes Naara and thus Lord Vishnu
sleeps over it and thus He is known as Narayana); thus Brahma felt that Lord Vishnu
must be engaged in lifting Earth from the deep waters of Patala by assuming the Avatar
of Varaha and this scene was witnessed by the residents of Janaloka Maharshis. When
Prithvi was steadying in water like a ship, the Brahma commenced Srishti with
Mountains, followed by Sapta Dweepas and kept on meditating further as in the earlier
Kalpa viz. Padma Kalpa. He materialised Five Avidyas viz. Tamomaya, Tamah, Moha,
Mahamoha, Tamisra and Andhakamishra. As the Prathama Sarga of Srishti (the first
Stage of Creation) was essentially of Mountains, Brahma meditated further but the
Second Sarga to was not satisfactory as that had the feature of Ahamkari Srishti of
Agyan which was the resultant of Tamo Guna and was primarily of animals. Once
again Brahma meditated with Satvik Guna and the outcome was the creation of the Deva
sarga as He was highly satisfied in the Third Sarga. In the Fourth sarga, Brahma created

31

Human Beings as a result of the Rajo Guna and the resultant dominance of Duhkha
(unhappiness). The Fifth Sarga is known as Anugraha (Blessing) featuring Viparyaya
Siddhi (Fulfilment) and Shanti (Peace). The Sixth Sarga deals with the creation of those
who know the past and present; these are the Bhutas and Bhutadhikas ; the latter are
those who have the features of inspiring and getting inspired, who great interest in
various matters and have narrow mind and thinking. In a different context, the First Sarga
comprises of Brahmas Srishti, the Second Sarga relates to Brahmamsa Srishti or of
Bhuta Sarga; the Third Sarga is Indriyak/Vaikarik Srishti which is of Prakrtika Sarga; the
Fourth Sarga or the Chief Sarga is essentially of Sthavara ganas; the Fifth Sarga is of
Tiryakyoni or of lower animals; the Sixth Sarga is of Devas; the Seventh Sarga is of
Maanush (Human beings); the Eighth Sarga is of Satvika and Taamasika features and
finally the Ninth Sarga is of Praakrut and Vikaari Srishti, which is the root of the World.
In the process of Lord Brahmas Creation of Devas, Asuras, Pitras and Human Beings,
Tamasika Guna prevailed most and he rubbed his thighs and created Danavas. He
assumed another Physical form whose predominance was of Satvika guna and created
Devas.With another Body along with the same Satvika Guna, he created Pitras.
Subsequently, he took over yet another Physical form full of Rajasika Guna and produced
Human Beings. He devoted the day time for the creation of Devas, the nights for the
production of Asuras, Sandhya (the day- break time) for Pitras and the Jyotsna Sandhya
for the creation of human beings. While creating Asuras during the night, Brahma was
tired, felt hungry and with the mix of Tamasika and Rajasika Gunas in that darkness
created a species and attempted to eat the species with moustaches and beards which
shouted desperately saying Rakshaami (Please do not eat us!) and thus were born
Yakshas. As Brahmas hair from his head started dropping, he grew angry and created
serpents; when he grew further angry the result was the creation of Pashitaashana or
Consumers of Meat known as Pisachaas. In the early morning hours of the day, Brahma
thought of Gou (Cow) and thus were born Gandharvas. Further, the Eight-fold Devas
were created .Thereafter, the Srishti of Pasu Pakshi (animals and birds) was generated
from Brahmas body; from his stomach and sides emerged cows, from both of his feet
were generated horses, elephants, donkeys, hares and deer; camels and asses besides
innumerable animals, birds and medicinal plants from his body hairs. Brahmas creations
were classified as Graameena Srishti (Rural based) like buffalo, goat, cow, horse,
donkey etc. and Aaranya Srishti like monkeys, birds, water-based, Snakes, and wild
animals. From his first face, Brahma created Yagna Gayatri, Tri Ruk, Tri-vrut, Saama
Rathantar and Agni-shtom; from his Dakshina mukha or Southern faced were produced
Yajuh, Thrishthubhchhanda, Panch Dasa shtoma, Brihat Saam ; from his Western face
were produced Saama Jagaticchanda, Vairupa and Atiraatra.;from his Northern face
emerged twenty one Attharva Vedas, Aptoryaam, Anushthup chhanda, and Vairaaja.
Lord Brahma performed already the creation of illumination, diamonds, clouds, Indra
Dhanush (Rainbow) and birds even before the of Kalpa. Thus whichever Praani with
life is to be born with scheduled tasks in its life-time is in position. These Praanis now
born with their actions in their earlier lives with violence, non-violence, roughness or
smoothness, cruelty or kindness, Dharma or Adharma, Satya or Asathya would receive
back the opposite treatment in their life ahead.

32

Lord Brahma meditated further when his Manasa Putras viz. Bhrugu, Pulastya, Pulaha,
Kratu, Angira, Marichi, Daksha, Atri and Vasishtha were materialised; he created then
the Krodhaatmak (Irate) Rudra, followed by Samkalpa (mental desire) and Dharma
(Virtue). Brahma also created Swayambhu Manu and his wife Shatarupa; the latter gave
birth to girls Akruti and Prasuti; Akruti was wedded to Prajapati Ruchi and Prasuti was
married to Daksha Prajapati. Akruti and Ruchi gave birth to a son Yagna and a daughter
Dakshina. Prasuti and Daksha gave birth to twenty four daughters; these were as follows:
Shraddha, Lakshmi, Drhiti, Tushti, Pushti, Medha, Kriya, Buddhi, Lajja, Vapu, Shanti,
Siddhi and Kirti were wedded to Dharma; the remaining eleven were Khyati, Sati,
Sambhuti, Smriti, Preeti, Kshama, Sannati, Anasuya, Urja, Swaha and Swadha were
respectively married to Bhrigu, Mahadeva, Marichi, Angira, Pulastyha, Pulaha, Kratu,
Vasishtha, Atri, Vahni and Pitrugana. Out of these, Dharmas progeny were as follows:
Shraddha to Kama, Shri to Darpa, Dhriti to Niyam, Santosh to Tushti, Lobha to Pushti,
Medha to Shruta, Kriya to Danda, Buddhi to Bodha, Lajja to Vinay, Vapu to
Vyavasayak, Shanti to Kshema, Siddhi to Sukha, and Kirti to Yasha. Shraddhas son
Kama (desire) gave birth to Harsha (happiness) and the latters son Adharma (Evil) was
married to Himsa (Violence) and Anrut (Untruth) was born to Adharma and Himsa. In
this family lineage emerged Nikruti, Naraka, Bhaya (Fear), Maya (Illusion), Vedana
(Distress), Vyadhi (Disease), Jara (Old Age), Shoka (Anguish), Trishna (Thirst), Krodh
(Anger), Mrityu (Death), Alakshmi (Scarcity) and one of the latters sons was named
Dussaha (Intolerant).
Dussaha the intolerant and his notorious sons, daughters and grandchildren
This Dussaha, who lives in each and every household, is always angry, hungry, downheaded, mean-minded, and talks like a crow; he has a frightening face and crooked look.
Brahma advised Dussaha to reform himself and control his temper and tongue, but
Dussaha replied that he was unable to satisfy himself and was not able to check his thirst
and gluttony; he prayed to Brahma to give him the boon of contentment and strength.
Brahma gave certain tips to follow: Patent weaknesses of human beings like passion,
antagonism, greediness, arrogance, obsession and distrust are Dussahas strength;
abscesses / blisters where flies or worms swarm around constitute his food; those stinking
storage bins with filthy left overs of rotten food or private places of human residues are
his dwelling places; houses where prostitution and gambling take place, and all kinds of
sins are performed or encouraged are Dusshahas rest homes; contrarily where Vratas,
Yagnas, Worships, Veda parayana and Prayers take place ought to be avioded by
Dussaha since such hallowed areas should never be entered or even passed by! In short,
the target areas where Dussaha should visit often or even stay for long are where all kinds
of filth or filthy minds hatch evil deeds, but Dussahas glimpses or passings by to Places
of virtue, tolerance, charities, invocations of Deities are a sheer waste of time and energy
for him! Those houses where Chandan, Veena, or such other musical instruments are
played, Mirrors are decorated, honey, milk and curds are aplenty are all Abodes of
Lakshmi, the Goddess of Wealth, Dussaha should never go any where around.Dussaha
married Nirmayishtha, the daughter of Lord Yama and their progeny were eight sonsDantaakrisht, Tathokti, Parivart, Angadhruk, Shakuni, Gandaantarati, Garbhaha and
Sasyah and eight daughters-Niyojika, Virodhini, Swayamharakaari, Shraamani,

33

Rutuharika, Smritahara, Bejahara and Vidveshini. The entire progeny of the Dussaha
couple looked extremely frightening to the whole world. The manner in which the
progeny of Dussaha could be pacified is stated as follows: The first son of Dussaha,
Dantaakrisht, creates teething trouble to children and the way to subside the pain is to
spread white Sarason (mustard) seeds on the bed, give medicinal bath to the child, sing
hymns of a Scripture, put a bone of a camel or a Gainda or let the child wear a silk dress
to provide relief.The second son Tathokthi (literally meaning be there only or be at the
position of Status Quo) provides a path of stunted growth of human life; the remedy to
convert a dull person to develop and activise the personality and vision is to extol Lord
Brahma the Creator or the Family Deity on a daily basis by singing His hymns, perform
worship and resort to acts of virtue. The third son Parivartak is in the bad habit of
narmagarbha bhashana (saying something and meaning something else) and the
preventive / safeguard cure against such conversations is to spread white mustard around
the self and/ or recite Rakshoghna Mantras. The fourth son Angadhruk provokes with
exaggerated/ sensational Versions or provocation of words or actions (literally meaning
shaking limbs/ body parts) to amuse the listeners and the remedy is to beat the victims
body with kusha grass and recite Shanti Mantras. The fifth son Shakuni assumes the form
of a crow, or a dog or an owl and indicates to a human being about the forthcoming
Shubhaashubha suchana or an indication of good or bad omens and the remedy is to act
upon the indication at once. The sixth son is Gandaantatrati who was born at the half a
muhurat of Gandaantara or the fag-end of the termination of the Touch and Go of the
Delivery time. The birth of a child at the critical juncture would indeed call for a Shanti
function, viz. Moola Nakshatra Shanti, Deva Stuti or Eulogy, Blessings of Brahmanas
and bathing of Go-mutra or Urine of Cow besides white mustard seeds, worship of the
Birth Star and the Ruling Planet at the time of the Delivery.The Seventh child was named
Garbhah who was fear-provoking and destructive; he tries to nip the embryo of early
pregnancy. To ward off this risk, the parents have to recite the Deva Kavachas like
Durga Kavacha with piety and purity of hearts and wear appropriate precious stone rings
and neck-laces. The eighth son of Dussaha has a malicious tendency of Dhanya Nashta
(spoiling crops of foodgrains); the remedy is to keep old footwear or a Drishti Figure / a
scare crow in the paddy fields, Chandala pravesha or making a Chandalas entry in the
fields, Apasavya gaman or circling the farm area in reverse direction. Besides, giving
away Bali (Sacrifice; say of a goat) and recital of Somaambu Mantra would safeguard
the crops.
Dusshahas first daughter Niyojika seeks to involve human beings to resort to Parastree
gaman and Paradravyaaharan (excites relationship with others wives and stealing
others money); the safeguarding Shanti procedure against her temptations is to resort to
Punya Grandha Paath or recite the contents of Holy Scriptures,refrain from krodha
(anger) and kama (desire), abstain from criticising others and conversing with contempt
and carelessness which leads to argument, loss of mental balance and finally the
tendencies of money and desire of women.The second daughter Virodhini seeks to break
good relations with near and dear ; she creates rifts and even breaks cordial relations
with ones wife / husband, parents, children, family members, friends, co-workers, and
the public in general too. The procedure of bringing about peace, mutual confidence and
understanding is to perform Bali Karya (Sacrifice), and practise patience, puja and

34

perseverance.The third daughter Kharihaan is bhojana vinaashini or spoils all the edible
material like Anna (Foodgrains), Milk and milk products and all other edible products
including fruits, oils, other cooking materials even to the extent of drying up the udders
of milk-yielding cattle and breasts of mothers; she even prevents those from eating and
encourages stealing. She also prevents from the organisation from propitious and
auspicious deeds to take place in a righteous family. She is also the stealer of Pushparaga
Coloured Cotton Sutra (neck lace) and thus is known as Svayamharini. The procedure of
bringing about Peace at the various houses is to perform Agni homams and the sacred ash
of the homas is to spray the bhasma in the vessels of milk and other sources of milk as
also the storage places of various food materials. The fourth daughter of Dussaha named
Shraamani creates unrest and excites to execute evil deeds. The remedy to overcome her
wicked deeds is to spread out white Mustard seeds at the sitting and resting places of
persons and recite Bhumi Sukta praying Devi Bhumi. The fifth daughter Ritumati
troubles womenfolk during the menses period and to overcome this difficulty Brahmanas
must be approached to recite Shanti Mantras after taking early morning Snaans at
Tirthas, Mandirs, Holy River Sangamas (joining places); organise Pujas at Temples and
of course ask Vaidyas to treat the affected persons. The sixth daughter Smritiharika
prevails on human beings to lapse their memories and the remedy is to shift the affected
persons to visit a picturesque Place of charm and tranquility. The seventh daughter
Bijapahaarini ruins the union of husbands and wives, with special reference to young
couple; the remedy is to perform Graha Shanti and Brahmana Puja and charities. The
last eighth daughter of Dussaha named Dveshini instigates hatred among men and
women and remedy is to perform the Mitravinda Yagna by offering honey, milk and
curd-tila mix in the Agnihotra so that mutual revulsion of men and women is softened.
Similarly, Dussahas grand children numbered thirty eight: Dantakrishta had two girls
viz. Vijalpa or Niraadara Midhya and Kalaha or quarrelsome; the second son Tathoktika
had a son called Kaalajimha who gives considerable difficulty to the son of that woman
whose tongue is affected by Kaalajimha. Parivrat had two sons, Virup and Vikrut who
trouble pregnant women since they would have problems of delivery unless they avoid
trees, mountain valleys, river /sea beds, and within four walls of residences. Angadhrik
had a son named Pishun who enters the bone marrows of Agyan (ignorant) persons and
gradually eats the same. Shakuni had five children viz. Syen, Kaak, Kapoth, Grudhra and
Uluk and the following entities rule over the respective children viz. Mrityu, Kaal, Yama,
Vyadhi, and Naikruti. In order to ensure Atmaraksha or Safety of the Self, Shanti
karyas or Tasks for Propitiation or reducing adverse effects must be performed.
Gandaprantarati had six sons who reside in the womb of women known as
Chatvaaryahani (First four days), Trayodasam, Ekadasham, Shraaddhadin, Dinaanta, and
Parvadin (these are the days of Union of man and woman). Garbhahanthu had two
Issues viz. Vighna (a boy) who eats into pregnancies and Mohini (who torments pregnant
women in the forms of snake, frog, scorpion or tortoise). Sasyahantak had a son called
Kshudra, whose impact is felt if suitable days are not observed at the commencement of
the farming of the paddy fields. In respect of all the grandchildren of Dussaha by his
sons, remedies to escape the ill-effects that the grand children give away have been all
prescribed.

35

The adverse effects of Dusshahas grand children by his daughters too were clear.The
first daughter Nijojika had four girls viz. Prachodika who enters human psyche in the
garb of virtues but resulting in patent vices, viz. Adharma under the cover of Dharma,
Akama in the cover of Kama, Anartha in the clothing of Artha and Amoksha in the
pretext of Moksha.The second daughter Virodhini had three sons viz. Chodak, Graahak
and Tamah Pracchhaadak; Chodak enters human residences to encourage the spread of
evil and Tamah Pracchhadak occupies the mental thinking by way of extreme anger
covered by darkness. The third daughter Swayamhaari had three sons, viz. Sarvaahari,
Arthaahaari and Viryaahaari who enter the houses of those human beings who have no
respect for Dharma (Virtue) and its practice. Shraamani begot a son named Kakajangha
who enters the houses of those who sing, dance or converse and those who resort to bed
with women in the Sandhya timings; such houses that are soft targets of Kakajangha
would never have mental peace. During the rithukaal (menses period), Harini begot three
daughters viz. Kuchahara, Vyanjanaharika and Jaatahaarini. A girl whose wedding is
scheduled on a specific day but takes place an another date shrinks her chest and is
known as Kuchahara; a girl who is wedded without performing puja to her mother is
known as Vyanjanaharika; and Jaataharini is she who steals a child from the prasuta
griha (birth place) and keeps another baby in exchange is called Jaataharini; the son so
born was Prachanda. Smritiharini the sixth daughter of Dussaha arranges the birth of
chandala putras (sons) who were born to persons in a vesyas house and they forgot all
about the birth of the chandalas. Another daughter of Dussaha, Bijaapahaarini assumes
the task of stealing the semen of man and begot two daughters Vatarupa and Arupa; the
former has the tendency to pass on venereal diseases to the illegal suitors and the latter
passes on debility.Finally, the eighth daughter of Dussaha viz. Vidveshini begot two sons
viz. Chapal and Papachari who have the influence on human beings who are prone to
cheap and wily attractions and addicts to sinful activities. Indeed, there are cures and
remedies -both physiological and spiritual- that do exist. All the same, the inimitable
(though vicious) role that Dussaha has in the daily behaviour pattern of the entire
humanity is unquestioned!
Creation of Rudra, his wives and descendants of Manasa Putras
As Lord Brahma created the Manasa Putras, there was a blue coloured boy lying on his
lap crying softly and asked Brahma to give him a name; Brahma gave him the name of
Rudra and asked the child not to cry further; but the boy cried seven times more and
hence Brahma gave him further seven names viz. along with the names of his wives and
places of stay as follows: Bhava, Sharva, Ishaana, Pashupati, Bhima, Ugra and Maha
Deva. The names of Rudras wives are Suvarchala, Uma, Vikeshi, Swadha, Swaha, Dik,
Diksha, and Rohini. The sthaanas or Places of Stay of Rudra are Surya, Jal, Prithvi,
Agni, Vayu, Akash, Dikshit, Brahmana and Soma. Besides, Rudras another name sake
Surya has eight sons viz.Shaneswar, Shukra, Lohitanga, Manojava, Shanda, Sarga,
Santan and Bhudha. Rudra also has Sati as his wife but due her anger with her father,
Daksha Prajapati, she ended her mortal life but Bhagavan Bhava wedded Devi Parvati,
the daughter of King Himavan.

36

Manasa Putra Sage Bhrigu and his wife Khyati gave birth to two sons, Dhaata and
Vidhaata. Mountain King Merus daughters, Ayaati and Niyati were wedded to Dhaata
and Vidhata. Ayaati gave birth to a boy named Praan and another boy of Niyati to
Mrikandu. Sage Markandeya was born to Manaswini and Mrikandu and the Sage gave
the name of his son as Vedashira. Angirasa Muni married Smriti and their daughters were
Sinivali, Kuhu, Raka and Anumati. Sage Atri and the illustrious Anasuya gave birth to
Soma, Durvasa and Dattatreya. Pulastya Muni and Preeti gave birth to Dutta and
Dambholi. Prajapati Puhal and his wife begot three sons viz. Kardama, Arvira and
Sahishnu. Ritu and wife Sannati got sixty thousand Balakhilyaganas. Urjva and Vasishtha
gave birth to seven sons named Raja, Gaatra, Urdhvabaahu, Sabala, Anagha, Sutapa, and
Shukra who are all known as Sapta Rishis.Agni was the eldest son of Brahma and his
wife Swaha gave birth to mighty three sons viz. Paavak, Pavamaan, and Suchi who were
the constant drinkers of water and they had forty sons; Agnis grand sons numbering
forty nine included four Pitras viz. Agnishvaakta, Barhishad, Anagni and Saagni. From
these Pitras, there were two daughters named Vaidharini and Mena who were great
Brahma -vaadinis and Yoginis.
Outlines of Manvantaras, Prithvi (Earth) and of Sapta (Seven) Dwipas
In one Manvantara, there are thirty crore sixty six lakh twenty thousand human years.
The first Manvantara was of Swayambhu, followed by Swarochisha, Uttama, Tamasa,
Chakshusha, and the current one is of Vivaswata. Swayambhu had ten sons and among
the decsendants was the illustrious Priyavrata who ruled Sapta Dwipas and in turn, who
was responsible for meauring and dividing the Sapta Dwipas named seven of ten
sons(as three others opted out) vix. Agnirgha to Jambu Dwipa, Meghadhiti to Pluksh
Dwipa, Vapushyaman to Shasmali Dwipa, Jyotishman to Kusha Dwipa, Rithuman to
Krouncha Dwipa, Avyaya to Shaaka Dwipa and Saavan to Pundarikaa Dwipa. Jambu
Dwipas Prajapati Agnirgha had nine sons viz. Naabhi, Kimpurusha, Hari, llavrita,
Ramya, Hiranya, Kuru, Bhadra and Ketumala. The Region beyond Himalayas was given
to Kimpurusha whose residents were all happy, devoid of fear of death or disease;
Naabhis son Rishabh whose son was Bharat and thus the Region under his rule was
Bharata. Sumati was the name of Bharatas son but the former retired to forest life and
gave the Kingdom to the descendants of Priyavrata.
The entire Bhuvana loka (Earth) is stated to occupy an area of fifty crore Yojanas
(Approx. 15 km one Yojana), comprising Jambu Dwipa, Pluksha Dwipa, Shalmali
Dwipa, Kusha Dwipa, Krouncha Dwipa, Shaaka Dwipa, and Pushkara Dwipa, each
approximately double the size of the previous Dwipas and surrounded by Oceans of
Lavana (Salt), Ikshu (Sugarcane juice), Sura (Amrit), Sarpi / Ghrita (Ghee / Classified
Butter ), Dadhi ( (curd), Dugdha (Milk) and Jala (Water). Jambu Dwipa has an area of
one lakh Yojanas by way of area, length and roundness, containing the mountains of
Himavaan, Hemakut, Trishabh, Meru, Nila, Shweta, and Shringi. While these mountain
ranges are governed by the Dikpalakas like Indra, the middle region sparkles with the
prominent presence of Brahma with the four directions being blessed by Mandara,
Gandhamaadan, Vipul and Suparshva Mountains on top of which are situated by the
famous Trees of Kadamba, Jambu, Aswatthha and Vata respectively. On the Eastern side

37

are the Jathar and Devakutha Mountains, which are mutually spread out as far as Nila and
Nishadh, on the Merus western side are Nishadh and Paariyaatra, Southern side are Nila
and Nishadh and on the Southern side are Kailash and Himalayas. It is this Jambu Dwipa
sanctified with Great Mountains, Oceans, Rivers, Sarovars, Holy Trees and fantastic
range of Natural Magnificence that is known as Punya Bhumi of which Bharata is
popular as Karma Bhumi, which is the springboat of Swarga, Apavarga that is the
opposite, Manushyata (humanness), Naraka (Hell) and innumerable possibilities of
rebirth from flies to Devas, where Karma or Action- be it Virtuous or Vicious- secures
the opposite reaction.
Holy River Ganga originated from Maha Vishnus sacred feet at Dhruva Loka, passing
through Chandra Mandal which was the Adhara or the hold of water of the
Universe.The River Water was sactified by the hot and radiant Sunrays, fell on the
Sumeru Mountain top and divided as four forceful flows and got distributed on Mandara
and other Mountains. Gradually, the surging currents of Ganga occupied several Regions,
breaking Mountain boulders and travelling towards Chaitraratha Vana known as Sita. It
was that Sita Ganga which fell on Gandhamadana Parvat as Alaknanda and gladdened the
nearby Devatas at Nandanavana, from there reached Manasarovar and fell on Himalayas
where in response to the prayers of King Bhagiratha, Shambhu Deva performing Tapas
atop Mahadri, withstood the force of the flood to fall on his head and released just a
stream from His Jatajut (knotted hair). As Ganga fell on the Earth, it got divided as seven
flows, three of which travelled southwards as Mahanadi and merged with the Ocean, one
stream followed King Bhagirathas chariot to sanctify the ashes of his ancestors and three
more parts fell on the western foothills of Meru called Vipul paad at Suchakshu Sub
Mountain; one part moved on to Ketumala Varsha and finally into the Southern Sea,
another part on Rishabhadika Mountain travelling northen side and yet another part as
Bhadrasoma River as also as Mahanadi on Shankhakuta Mountain from where via
Vrishabhadri to Kurukshetra. Thus the Holy Ganga got spread across the entire length
and breadth of Aryavarta and even far beyond.
Bharata Varsha, its Mountains, Rivers and Territories
Mahatma Markandeya explained further to Dwijottama Koushtik the features of Bharata
Varsha as follows: Bharata Varsha comprised nine parts viz.Indra Dwip, Ksheruman,
Tamravarna, Soumya, Gabhastimaan, Naga Dwipa, Gandharva, Vaaruna and Bharat. The
ninth segment Bharat is surrounded be Oceans, its Eastern side by Kiratas, Western side
by Yavanaganas and in the middle region are the Chaturvarna or four classes of
Brahmana, Kshatria, Vysya and Shudras, performing their respective Varna Dharmas or
the prescribed duties like Yagnas by Brahmanas, Kshatriyas of Administration and
Defence, business and trading by Vyasyas and Shudras of Service and become eligible
for attaining Swarga, or Moksha or reap the fruits of sins or virtues. There are Seven
Kulaachalas or Mother Mountains viz. Mahendra, Malaya, Sahya, Shaktiman, Kaksha,
Vindhya, and Paariyatra and thousands of Upa Parvatas like Kolaahal, Mandara,
Dardura, Vaataswana, Vaidhyuta, Mainaaka, Swaras, Thungaprastha, Naagagiri,
Rochana, Paandura, Pushpa, Durjjayant, Raivatak, Arbuda, Trashyamuka, Gomanta,
Kutashaila, Krutasmara, Sriparvata, and Chakoraparvat, which are all very high, wide and

38

broad.These massive Mountains and surroundings are the inhabitants of Mlecchhas or

Aryans, utilising the various rivers adjacent for drinking, farming and other purposes like
Ganga, Saraswati, Sindhu, Chandrabhaga,Yamuna, Shatadru, Vitasta, Iravati, Kuhu,
Gomati, Bahuda, Dhutapapa, Drushadvati, Vipaasha, Devika, Ramkshu, Gandaki and
Kaushiki; these are all from the Himalayas and around. Those rivers from Pariyatra
Mountains include Vedasmriti, Vedavati, Vena, Vritraghni, Saanandana, Sadanira, Mahi,
Para, Charmanyavati, Nupi, Vidisha, Kshipra, and Avanti. Mahanad sona and Narmada
originated from Surataadri. Mandakini and Darshani Nadi are from Chitrakuta
Parvat.Godavari, Bhimaratha, Krishna, Venya, Tungabhadra and Kaveri emerged from
Vidhyachala. From Malay Mountain came Kritamala, Tamraparni, Pushpaja, and
Utpalaavati. Additionally, there are innumerable well known and not so well known
rivers dotting all over Bharata Varsha. As regards the territories in Bharata Varsha, the
Northern part comprised Kamboja, Darada, Barbara, Angaloukika (Harshavardhana),
Cheena, Tushara, Tamasa, Hamsamarga, Kashmira, Shulika, Kuhaka, Urna, Darwa etc.
On the Eastern side, the territories included Angaraka, Mudraka, Antargiri, Bahirgiri,
Plavanga, Mala, Damala, Vartika, Uttarabrahma, Pravijaya, Bhargava, Geyamallaka,
Pragjotisha, Madra, Videha, Tamraliptaka, Malla, Magadha, Gomeda and so on. In the
South of Bharata Varsha, the territories included Pandya, Kerala, Chola, Kruntya,
Kumara, Vanavasaka, Maharashtra, Maahishika, Karnataka, Kalinga, Aabhira,
Vaishikya, Atayva, Pulinda, Vindhya, Maaleya, Vaidarbha, Dandaka, Pourika, Moulika,
Ashmak, Bhogavardhana, Naishika, Kuntala, Andhra, Udbhida, Vanadaraka, etc. On the
North East, Taxila, Koshala, Tripura, Vidisha, etc. on the West, Saurashtra, Anantya,
Arbuda etc. and on the South East, Utkala,Uktamarna, Dasharna, Bhojya, Kishkindhaka,
Tumburu, Tumbula and Naishidha.
Markandeya explained to Dwijavar Kaushtik that Bharat Varsha was a Bijaswarupa or
the form of various seeds which had Brahmatva, Indrastva, Devatva and Manushyatva or
of the features of Brahma, Indra, Devas and Human Beings respectively. Among the
various worlds, Bharat Varsha happened to be of the Kurmarupa (Tortoise Avatara) of
Bhagavan Vishnu comprising the various Territories spread out in various directions
mentioned as above. Also, Bharata Varsha is a Karma Bhumi as Human Beings are
capable of achieving anything some of which are perhaps not in the reach of even Devas
or Danavas! This is so since humans could conquer innumerable hurdles, even without
the infrastructural support that Devas and Danavas are blessed with; human beings excel
themselves by the dint of their hard work coupled with inherent originality and diligence.
Api Maanushyamaapasyamo Devatvaathprachutaah Kshitou, Manushyah kuruthe that
yatra sakyam Suraasuraih (If one falls from Devatva down to Earth in this Bharata
Varsha, whatever human beings could achieve, would be far beyond the realm of
possibility to Devas or Danavas)
Pravarakhya and Varudhini - Swarochi and Manorama- Swarochisha Manu
Having given the gist of the Foremost Manu Swayambhu, his illustrious descendant
Privavrata who ruled Sapta Dwipas, especially Jambu Dwipa of which Bharata Varsha
was an important component, Markandeya narrated the memorable sequence of events
leading to the birth of Swarochisha Manu. A learned Brahmana youth called

39

Paravarakhya lived in a township named Arunaspada on the banks of River Varuna who
observed Rituals regularly and worshipped Atithis or guests, especially those who were
learned too. Once, a Siddha who had enormous knowledge of Mantras and Tantras and
an expert of medicinal herbs and plants arrived at Pravaras place; in fact, Pravara always
had a longing to visit far off places and evinced keen interest in the experiences of the
Siddha; he requested the Siddha to afford an opportunity to visit Himalayas somehow.
Siddha gave him a tree root and said that the lepana or the essence of the exotic root
would enable Pravara to visit far off places of his volition. He said that if Pravara desired
to visit Himalayas he could close his eyes and straight away he would be there! As
Pravara did so, he was transferred to Himalayas instantly and was lost in witnessing the
unparalelled vision of the ice mountains, the abundant glory of the natural gardens, the
enchanting beauty of Natures gifts like the mountain peaks, the fantastic valley views,
the gushing streams of waterbodies and deep waterfalls, the rich variety of flowers and
luscious fruits and so on. As he was wandering with blissful abandon, he discovered that
the coat of the essence from the miracle root disappeared on his feet vanished and
realised that he travelled a lot and far for long time. As the afternoon was almost nearing
the evening, he was concerned as to how could he return home since the essence of the
miracle root was dried and disappeared from his feet. He was rather concerned that he
lost his way in the Himalayas. Fortunately for him, he found a beautiful damsel on his
way and asked her as to why was she moving around all alone in this lonely place and
could she please direct him to a place known as Arunapuram. Coquettishly, she replied
that she was Varudhini the daughter of Menaka the Apsara; but was this a habit of young
men to start conversation with lonely girls? Pravarakhya replied in the defensive that she
was mistaken and genuinely he desired to know as to how he could go back home and
that out of sheer temptation he accepted the offer of a Sidhhi who provided a miracle-root
essence to transfer him to distant places instantly and the essence that he applied got
vanished and thus lost his way. Varudhini said that it was not necessary to prolong the
conversation and that she fell in love with him passionately at the moment that she saw
him and would be delighted to get him in her embrace straightaway. Pravara replied that
he was a traditional and married Brahmana youth with a vow to possess only one wife,
performing regular Agni Karmas and Vratas (Sacred Rituals) and he had to somehow
return back home by the evening as the Evening Rituals would be affected and more over
his wife and children as also aged parents would be awaiting his return with great
concern. So saying, Pravara prayed to Agni Deva and the latter appeared in the form of a
Brahmana and by lifting Pravara on his shoulders took Pravara safe instantly to his home.
Meanwhile a Gandharva youth, who rejected several offers to Varudhini for several years
now assumed the form of Maya Pravarakhya and showed up while Varudhini said in
desperation that if Pravara would not change his mind, she would as well end up her life!
Maya Pravarakhya replied that Srutis (Vedas) affirmed on the one hand that a woman in
distress ought to be rescued at any cost and on the other hand they also averred that there
should not be a break in the regular Rituals; however, he had decided that he should save
a woman in misery and hence decided to accept her offer, but on one condition that she
should not open her eyes during their union and she readily agreed to the condition. The
couple enjoyed happiness for some time together, but aftersome time Varudhini
discovered the reality about the Maya Pravarakhya and gave the Gandharva a curse to be
born as a miserable human being. Meanwhile, Varudhini got pregnant, gave birth to a son

40

called Swarochi with radiant features and mental faculty and trained him as a Brahmana
boy who enentually got turned out to be a handsome and disciplined youth in Brahmana
dharmas.Swarochi was moving around in a forest aimlessly once, when a desperate voice
of a woman was heard in great anguish. As she came nearby to Swarochi she was
frightened since a demon was followng her; she conveyed that some Astras (mantrik
arrows) were known to her from his dead father and would be useful in destroying the
Danava following her. With the help of the Astras, Swarochi killed the Danava, from
whom emerged a figure who was actually the father of the crying woman, called
Manorama. Manorama and her friends Vibhavari and Kalavati wandered in a forest once
and unfortunately offended a Sage performing Tapas; the Sage cursed Manoramas
friends to become as Lepers and that she would become a woman on Earth. When all the
girls requested the Sage, he agreed that a brave male would kill a Danava with the help of
Astras of her father and that brave man would also marry her and her companions too.
The person who emerged from the Danava killed by Swarochi was the father of
Manorama. Eventually Swarochi and Manorama were married happily. But, she was not
fully satisfied as her companions, Vibhavari and Kalavati still remained as lepers. As
Swarochi collected specified Auoshadhis (plant roots) and cured Vibhavaris leprosy,
she conveyed her gratitude and told her that she too was a Ganharva Virgin like her
companion Manorama and that she would teach him the language of animals if he could
consent to marry her also. Swarochi agreed and wedded her. Kalavati said that she also
could please wed her, as her father, who was a Sage, married an Apsara called
Punjakasthali, died of a thunderbolt and that as she herself decided to commit suicide
after learning her background, Devi Parvati appeared and prevented her self-immolation
saying that a person named Swarochi would save and marry her; by way of gratitude she
taught Swarochi the Padmini Vidya that Devi Parvati taught her. Swarochi thus secured
three Celestial Damsels as his wives, learnt Mantrik powers from Manorama which
helped to kill a Davava, the art of animal language from Vibhavari, the Padmini Vidya
from Kalavati and the blessings of Devi Parvati too. Having enjoyed life with happiness
for six hundred years, Swarochi became a proud father of Vajaya from Manorama,
Merunandana from Vibhavari and Prabhasa from Kalavati. With the help of the Padmini
Vidya which he learnt from Kalavati, Swarochi made his sons the Kings of their own
Territories. He went on a hunting spree once and found a female deer being chased by a
boar; the King decided to kill the boar but the deer requested him to kill her instead. The
King declined to kill the deer as she was defenceless, but she entreated him for mercy
killing as she could not secure a virtuous husband in life; when the King asked her to
divulge whom would she desired to marry, she replied coyly that she yearned for the
King! Swarochi said that it was not possible to do so, then she asked him to embrace her
once and he would then see the miracle because the Vanadevata or the Deity of the
Forest requested it to do so. The King embraced the deer and the deer got pregnant and
instatnly delivered the memorable Swarochisha Manu, - the second in the Series, when
celestial drums were sounded, a heavy fall of scented flowers rained, Gandharvas sang
mellifluously and played musical extravaganzas and Apsaras danced with ecstacy.

41

Swan couple inspire Swarochis renunciation and implications of Padma Vidya

As Swarochi was enjoying an outing in a garden with his three wives, he heard the
conversation of a Swan Couple as he had the facility of knowing the language of animals
and birds. The male swan said that indeed they enjoyed their conjugal life to the brim but
could there be an end to this! The female swan said that after all human beings craved for
this pleasure only as they would perform Yagnas, Vratas and Charities only to sustain
and enhance the pleasures of life and why should one talk of abandoning such life! The
male swan said that those who yearn for Iham (worldly life) were not qualified to
suggest Param and those who were excessively possessive of the temporary and unreal
life styles would have to regret in self-deceipt eventually as they get deep into the slush
like a heavy elephant. He cited the example of Swarochi who had never tired of three
lovely wives and looked perhaps for more! Swarochi was non-plussed at the conversation
of the swans and decided at once to relinquish family life out of a sense of shame that
even birds were critisising his unenviable example, let alone co-human beings! Thereafter
he left for the penultimate Kulaashrama of Vanaprastha of abstinence at once and
finally reached salvation; Lord Brahma then ordered for the next and third Manu as
Swarochiska.
Muni Kroushtiki asked Markandeya about the significance of Padmini Vidya which
Devi Parvati taught to Kalavati who in turn taught to Swarochi. The Adhishtana Devata
(Ruling Deity) of Padmini Vidya is Goddess Lakshmi who regulates Eight Kinds of
Nidhis (Sources) viz. Padma (or a Lotus which is of Satvika nature), Maha Padma (The
Great Lotus, also of Satvika nathure ), Makara (A Crocodile signifying a Tamasika
source of Wealth), Kacchhap (Tortoise signifying Wealth of Land, Mines and such
other established sources), Mukund(Source of Rajasika nature of Wealth), Nandaka
(Yet another Rajasika source of Wealth), Neela( Literally meaning a Blue Sapphire
indicating a Source of Tamasika nature indicating contentment and Happiness) and
Shankha (literally meaning a Conch-shell indicating that Original Source Rajasika
nature that is never parted with): Padmini naama ya Vidya Lakshmistaya -asrayaascha
Devata, Tadhaadhaarascha nidhiyastanmey nigadatah shrunu/ Yatra Padma Mahaa
Padmou tatha makara kacchapou, Mukundo Nandakaschaiva Neelah shankhoshtamo
nidhih/ Among the eight sources of Wealth, the Nidhi titled Padma enriches wealth by
the successive generations; this source of Wealth multiplies by way of business deals in
the form of vessels and ornaments made of Gold, silver etc. enabling the performance of
Propitious Acts like Yagnas, Charities, Construction of Temples; this source is essentially
of Satvika Guna. The Nidhi called Maha Padma which is also of Satvika Guna deals
with exchange or further acquisitions of high-value jewellery and precious stones like
diamonds for performing sizeably big tasks of Maha Yagnas and such other huge
magnitudes; in this case the source of wealth involves very substantial investments or
expenses for seven or more generations. Another source of wealth is of Tamasika nature
called Makara which is utilised for enabling tasks like wars, maintenance of defence
forces etc. but that kind of source might last for a generation or so. The source of wealth
denoting Kacchapa is basically land-based, used for investments or expenses for Dharma
Karyas. Mukunda is another source of wealth which is used for the Promotion of Fine

42

Arts or such other acts of personality development involving Rajo guna for leading happy
and satisfying lives. Essentially meant for meeting expenses towards Athithya (taking
care of guests), social functions or personal obligations, another source of wealth is long
standing for seven generations or so called Nandaka involving Rajo guna again.The
seventh source of wealth is called Neela of Tamasika / Satvika nature again in which
buying or selling is involved of items like Dhanya( Farm Produce), Vastra (clothing), or
saleable material involving transactions lasting for a medium run of generations, say for
two or three. The Eighth source of wealth known as Shankha is mostly for individual
utilisation but not even for his family even and hence is basically for tamasika end-use.
Accounts of further Manus- Uttama, Tamasa, Daivata, Chakshusa, and Vaivasvatha
Mahatma Markandeya narrated further to Sage Kroushtiki about the birth of the third
Manu named Uttama. The grandson of the first Manu Swayambhu named Uttanapaada
was blessed with a son named Uttam who became the King after his father passed away.
In a weak moment when the new King was in the company of a dancing girl became
angry with his wife Bahula and asked his dwarapalaka to abadon her in a forest; he
regretted later but could not find her subsequently. After the lapse of time, one Brahmana
called Susharma approached the King with a complaint that his wife was kidnapped and
she should be recovered by the King. The King sent his men in and outside his Kingdom
but there was no trace. Finally, he approached a Trikaalagnya (who knows the Past,
Present and Future) who by the power of his Divya dhrishti (Celestial Vision) found out
that she was under the custody of a Rakshasa.The King succeeded in locating the
Rakshasa and controlled him and restored the Brahmana woman to Susharma. The Sage
also informed that the Queen Bahula was under duress of a Nagaraja named Salapotaka
in Patala who tried to force her to marry him but the queen did not relent. The Nararaja
then asked Bahula to look after the Naga princess who was dumb and deaf and since then
the queen was serving the Naga daughter. The King with the help of the Rakshasa
reached Patala to bring back the queen once again and sought pardon from her for his
erstwhile foolish act of abandoning her. The queen no boubt pardoned him but desired
that the dumb Naga girl be somehow got cured. The King asked the grateful Susharma
and the latter did the Sarasvata Sukta Parayana (recitation of the Prayers to Goddess
Sarasvati, the Goddess of Learning and Speech Power). The Naga girl regained her
speech; the Brahmana retrieved his wife, the King gained the queen. A Muni named
Karna blessed the King Uttama, who no doubt did the indiscretion of abandoning his wife
Bahula but regretted sincerely, provided constant and effective help to Susharma, to his
own queen, and to the Naga daughter. The Muni gave a boon to the King to secure a son,
who would also bear his fathers name and that he would be the Third Manu Uttama
controlling the entire world!
There was a King named Surashtra who had hundred wives but without a single issue.
The King prayed to Sun God to extend his life-term, but all his wives died. He was tired
of life and took to severe Tapas (meditation) by standing single legged in top summer
under scorching Sun amid Panchagnis or Five Fire Pits; in rainy season withstanding
torrential water from the Skies and in acute winter time under cold water bodies. During
heavy rains once, he got carried away in a flood by holding the tail of a female deer and

43

was washed away ashore. He expressed interest in making love to her, but the deer talked
in a womans voice and said that she was already pregnant and was actually the first wife
that very King; in her childhood, she ran after a deer couple ready for mating and the
male deer said she would curse her and when asked as to how she could talk in human
voice, she replied that he was the son of a Muni in his earlier life and mated a she deer
and was thus reborn as a Jatismara with the knowledge of earlier life. The Muni Kumar
turned as deer then got ready to curse the Princess unless the latter was ready to mate
with him. The Princess refused and the deer cursed her to become a she deer in two
successive births. In the second birth of the she deer, originally the first wife of the King
Surashtra, delivered a boy and the deer died after delivery. The King brought up the boy
as Lola, called with the pet name of Tamasa who became the fourth Manu and ruled over
the whole world.
Sage Rutavaak did not get any child for long time and finally a son was born in the fourth
Paada (phase) of Revati Nakshatra (Star) who turned out to be a wicked person and
brought name. The Sage approached Maha Muni Garga to consult as to what might be the
remedy and since that was due to the evil effect of the fourth phase of Revati, nothing
could be done. By the virtue of his power of Tapas, Sage Rutvaak cursed the fourth
phase of the Star which fell on the top of the Kumuda Mountain subsequently known as
Raivataka Mountain. That part of the Star turned out as a Sarorava ( a water body), out
of which emerged a baby girl whom a Sage called Pramucha brought up as Revati. The
Muni requested Agni Deva for a suitable husband and it was settled that a boy named
Durdama would be wedded to the girl. Revati insisted that her wedding be performed in
her birth star only and since the fourth phase of the Revati Star was no longer existent,
the Sage had to revive the same and the offspring of Revati and Durdama was named
Raivata, who became the fifth Manu.
A King by name Anamishra and his wife Giribhadra begot a boy who laughed away
when the mother was fondling the boy. As to what was reason for his loud life, the boy
replied that there was a cat looking rather grim at the child. The mother got frightened
and ran away from the Scene. At that time, a Rakshasi arrived and quietly replaced the
child with that of another child of a Brahmana couple and ate away the Brahmana child.
After som time, the boy named Vikranta was asked to take the blessing of his mother at
the time of his Upanayana (Holy-thread) function, Vikranta questioned whether he should
greet the real mother or the duplicate one. He said that his real mother was Giribhdra and
sought permission to go away for performing Tapas. Lord Brahma was pleased and
sought for a boon from the boy who asked for Atma Shuddhi. Then Brahma appointed
Vikranta as the next and the sixth Manu and named him as Chakshusa as the sixth
Manu, since he was born before his eye-sight.
Vishwakarmas daughter Devi Sanjna was the wife of Surya Deva and their son is the
seventh and the present Manu called Vaiwasvata, since he is the son of Viwaswan. As
Surya Deva is too powerful, Devi Sanjna could not withstand the extreme radiance and
heat of his form and was unable to fully open her eyes and Surya got annoyed and
scolded that she would give birth to Praja samyama paranaya or the Deity of Yama,
who keeps the control and regulation of human beings in a fearsome manner. Sanjna was

44

still afraid of Surya and glanced at him with wobbly and unsteady eyes; Surya cursed her
that she would give birth to River Yamuna whose course too highly uneven.Devi Sanjna
was unable to hold the wrath of her husband any further and shifted to her fathers house.
There she created a Chhaya Sanjana (Shadow of hers) and briefed her to pretend as the
original Sanjana. The Chhaya Sanjna assured the Original that till such time that Surya
Deva did not touch her hair nor discover the fact otherwise, there might not be any
problem. Surya Deva once confronted Chhaya Sanjna as to where be Sanjna; she said that
she was Sanjna alright! Surya called Sanjnas father and Viswakarma conveyed that after
her return from his house, she must have returned to Surya Deva only! Then Surya Deva
in his celestial vision found that the real Sanjna was meditating for Surya Deva in the
form of a mare in Bhu Loka.Then Surya Deva was pleased to note that Sanjna was indeed
fond of him, but was unable to bear his heat and sparkle. Then Vishvakarma as also
Devas prayed to Surya Deva as follows: Namasthey Rukswarupaaya Samarupaaya
namah, Yajusswarupa rupaaya Saamnaam dhamavatuy namah/ Jnaanaika dhama
bhutaya nirdhuta tamasenamah, Shuddha Jyotisswarupaya vishuddhay amalatmaney/
Chakriney shankhine dhaamney Padmine namah, Varishtthaya Varenyaya Paramasmai
Paramaatmaney/ Namokhila Jagadvyaapiswarupaatma murtaye/ Sarva kaarana
bhutaaya nishthaai Jnanachetasaam, Namah Surya swarupaaya Prakaashaatma
swarupiney/ Bhaskaraya namastubh tatha Dinakrutey namaha, Sharvari hetaye chaiva,
Sandhya jyotsnaakrutenamah/ kriyate twatkaraih sparshayaajjwaladeenaam pavitrata,
Homadaanaadiko dharmonopakaaraaya jaayatey/Taavadyaavanna samyogi
jagadedattvadamshubhih, Ruchastey sakalaahyota Yajumshyetaanichaanyatah/Sakalaani
cha Saamaani nipataanti twadgatah, Trayamyastvam Jagannatha twameva cha
Yajuryamah/Yatah Saamamachaschaiva tatho NathaTrayeemayah, Twameva Brahmano
rupam Param cha Paramevacha/Murtha murthastatha sookshmaha shthoolarupastatha
shithah,Nimeshakaashtadimayah Kaalarupah Kshayaatmakah/ Praseeda swechhaya
rupam stejahshaminam kuru. (You are of Rukswarupa or of the Form of Rig Veda, Sama
Veda Swarupa, Yajur Veda Swarupa, You are the main fulcrum of Gyana, Destroyer of
Darkness, the Pure Form of Illumination, Vishuddha Paramatma (Embodiment of the
Cleanest Soul); My Greetings to You, who holds the Shankha, Chakra, Saaranga and
Padma (Conchshell,Discus, Lotus and musical Saranga);You are the Eldest, the Best, the
Super Soul, the All-Pervading, the Nishtha (Epitome of Purity), the Great Reason of
Reasons, Surya, Prabhakar, Bhaskara, Dinakara; You are the Night, the Sandhya or the
Dusk, or the Jyotsna (Twilight); You are the Embodiment of the Great Illumination); You
are the Universe and the Awakenness; You are the unique source of world-wide
luminosity for all the animate and inanimate species; the mere touch of Your rays make
the day, the twilight and the darkness; they enliven the Murthis, Scriptures, Vedas, the
Tinieset and the most Gigantic etc.) Further to the request of Devas and of Viswakarma,
Surya Deva discarded the endless radiance; from out of the Rukmaya Tejas of Surya
was created Prithvi, Yajurmaya Tejas was created Akash and from Samamaya Tejas was
created Swarga; Twashta took away fifty percent of Suryas original Energy out of which
were generated Maha Devas Trishul, Lord Vishnus Chakra, Daruna Shakti or the
Annihilating Power of Vasuganas and Vayu as also of Kuberas Palki, Astras of
Yakshas and Vidyadharas. Vishwakarma too took away fifteenth part. After absorbing
the original power, finally Surya was left with sixteenth form of the original Energy!
(Reading or hearing the above Surya Stotra not only brings about excellent Peace of

45

Mind but also good health). Later on Surya Deva assumed the Form of a Horse and
appeared at Uttara Kuru Varsha where Devi Sanjna was meditating in the form of a mare.
Thinking that the horse was a Stranger, the mare sought to secure her back and faced the
horse and in the process their noses got entangled and two sons named Naasatya and
Dastra were born; thereafter a horse-riding son with Charma (Shield), Varma
(Kavacha), Khadga (Sword) and Arrows with courage and strength named Revanta was
born. Sanjna Devi was pleased that her Tapas in lessening the extraordinary illumination
and heat of Surya Deva was fructified and returned back together. The next issue who
was the eldest son of Sanjna was named Viwasvata Manu. Besides Yama and Yamuna,
Surya Deva also begot the twin Ashvani Kumars from her. As Surya owned SanjnaChhaya Devi too, the next son was born as Saavarni Manu. Shaneswara was born to
Surya Deva from Chhaya Devi and so did River Tapati.
During the Vaivaswa Manvantara, Markandeya confirmed that there are eight Devatas
viz. Aditya, Vasu, Rudra, Saadhya, Viswva, Marut, Bhrigu, and Angira. Among these,
Aditya, Vasu, and Rudragana were the progeny of Kashyap; Sadhya, Vasugana and
Viswagana were the children of Dharma; Bhrigugana Devata were the sons of Bhrigu and
Angiragana were the sons of Angira; this Sarga (Classification) is known as Maricha
Sarga. In this Manvantara too, Urjasvi Indra is the Yagnabhagabhuk or the Consumer of
Parts of Yagna; he was, is and shall be the Yagnabhagabhuk. Indra also is the
Sahasraaksha, Vajradhari, and Purandara, Maghva, Vrisha Shringadhari, Gajagaami,
Shatayagnakaari and Bhutaparaabhavakari as always. In this Manvantara, the Sapta
Rishis are Atri, Vasishtha, Kashyapa, Goutama, Bharadvaj, Kushikanandana, and
Vishwamitra.Vaivaswata Manus sons are Ikshvaaku, Naabhaga, Dhrishta, Sharyati,
Naarishyant, Naabhaaga, Dishta, Karush, and Prushghra.( Contents of this Vaivaswata
Manvantara narration- either read or heard-would instantly destroy sins and enhance the
account of Punyabhoga). Future Manus include Saavarni the eighth; Daksha Saawarni
the son of Daksha the ninth; Brahma Saavarni, the son of Brahma, the tenth; Dharma
Saavarni the eleventh Manu, the son of Dharma; and Rudra Saavarni, the son of Rudra,
the twelfth Manu.The thirteenth Manu would be Rouchya and Bhauthya the fourteenth.
---------------------------------------------------------------------------------------------------------DEVI MAHATMYA
Maha Maya enables Vishnu to kill the Demon Brothers Madhu and Kaitabha
In the Manvantara of Saavarni would be the Sapta Rishis viz. Ram, Vyas, Gaalava,
Deeptimaan, Kripa, Rishyashringa, and Droni. Sutapa, Amitabh, and Mukhya would be
the three Devaganas and each of these there would be twenty Ganas, of whom
Tapastapah, Shakra, Dyuti, Jyoti, Prabhakar, Prabhas, Dayita, Dharma, Teja, Rashmi and
Vakrut would be included. Dama, Danta, Ritha, Soma and Vintha would be included in
the third Devaganas. Saarvanis progeny include Viraja, Ariveera, Nirmoha, Satyavaak,
Kuruti, and Vishnu and would all be Kings in the Manvantara.

46

During the second Manus regime of Swarochisha, there was a King named Suratha,
who was an extremely virtuous person looking after his Subjects with affection and
attachment, but his vicious Ministers usurped the Kingdom and Suratha took refuge in the
hermitage of Megha Muni. The King felt extremely distressed that the Kingship which
was with his many generations was lost due to the injustice and treachery of the persons
around, despite the fact that he was ruling with considerable merit and charity.
Meanwhile, a prosperous Vysya (business person), named Samadhi, who was also
disowned by his vicious wife and children and drove him away from his palatial building,
came to the King and the Hermit Megha. Samadhi said that despite their cruel treatment,
he still had great affection for his wife, children and relatives and that he did not at all
have any aversion for them. The King asked as to how Samadhi bore no ill will to his
close persons, inspite of their insensitive feelings for him. The Muni replied that just as a
bird which might be hungry would still prefer to feed the baby birds, human beings never
bother for their selfish considerations but are infatuated with their children, although the
children might not always have reciprocal feelings. It is in the same way that Maha Maya
tends to obscure human feelings and insensitize any illwill towards their own children for
their wrong doings affecting the parents. Tanmaatra vismayah Kaayom Yoganidra
Jagatpathey, Maha Maya Harischaisha tatha sammohyatey Jagat/ Jnaaninaamapi
chetaamsi Devi Bhagavati hi saa, Baladaa krishya mohaaya Maha Maya prayacchati/
Tayaa visrujyatey Viswam Jagadethacharaacharam, saa vidya Paramaa
Muktiheturbhuta Sanaatani/ samsaarabandhu hethuscha saiva Sarveswarewari/
(It is not surprising to say: Maha Maya is the Nidraswarup (Sleepy Illusion) of Jagatpati
Hari who spreads over the net of ignorance all over the Universe. It is that Bhagavati
Maha Maya who pulls down intelligent human beings forcefully into ignorance; is that
Devi who creates the totality of the Universe, turns benvolent to humanity and bestows
Salvation; is that highest Hetuswarup Sanatani Brahmagyana Swapura Vidya or the
Everlasting Reason of Reasons-the Embodiment of Brahma Gyan Vidya; She is the
Eswari of Eshwaris who is the cause and effect of Birth and Death and the final Provider
of Mukti. The King Surata asked Muni Megha as to who was that All-Pervading Maha
Maya, and how did it come into being? The Muni replied that it was highly incorrect to
say that Maha Maya came into being at a time since it was Everlasting; however one
could surmise the Great Illusion was recognised at the end of a Kalpa as the whole
Universe got submerged into fathomless waters at the time of Grand Annihilation and
Bhagavan Vishnu was resting in Yoganidra or the Yogic Sleep.It was at that very time,
there were two Asuras, named Madhu and Kaitabha, who were materialised from the
ear-rejects of Vishnu; they chased Brahma who prayed to Nidra Bhagavati (Goddess Of
Slumber) so that Vishnu could be woken up.He said: Devi! Twam Swaha Twam Swadha
Twamhi Vashatkaarah Swaraatmika, Sudha twamakshare nithye Tridhaamaatratmika asthitha/ Ardhamaatraa sthita nithya Yaanucchhaarya viseshatahah, Twameva Sandhya
Saavitri twam Devi Janani Para/ (You are the Swaha Mantra of the Havis or oblations
to Agni meant for Devatas; the Swadha Swarup of the Shraddha to Pitras; You are the
Vashatkar Mantra Swarup of Havis meant for Indra; You are the Sudha Swarup of
the Three Matras (Letters) of Deergha, Hraswa and Pluth Rupas; You are the famous
Gayatri Swarup; and You are the Sublime Mother of the Universe). Brahma continued
the Prayer to say: Devi! You are the Creator, Preserver and Destroyer of Srishti
(Creation); You are the Maha Vidya (The Highest Form of Learning), Maha Medha

47

(Highest Brain Power), Maha Maya, Maha Smriti (Highest Consciousness), Maha Moha
(The Highest Obsession); You are the Trigunatmika Prakriti of Satva, Rajas and Tamo
Gunas; You are the Kalaratri Bhayankara Yama Swarup; You are the Lakshmi beeja,
Ishwari, Lazza (Embodiment of Modesty), Buddhi, Divya Gyan, Pushti, Thsti, Shanthi,
and Kshanti Swarup, Khadgini, Shulini, Gadini, Chakrini, Shankhini, Dhanushdharini,
Sowmya, Soumyatara, Apeksha Sundari; How could one be able to commend You!!
Devi, You are most humbly requested to spread Your Mayajaal or the Wide Net of
Illusion over the two Demon Brothers of Madhu and Kaitabha, wake up Maha Vishnu
from the Yoga Nidra and facilitate Him to destroy the demon brothers who tended to
grow in form and might minute by minute! Bhagavan Vishnu woke up and fought with
the Demon Warriors for five thousand years relentlessly, but there was no sign of
surrender of the Asuras as they were apparently fighting by their turns whereas Vishnu
was battling single handed. Maha Maya advised Vishnu to seek a boon from the brothers
as they were indeed invincible, but out of bravado, they asked a boon from them instead.
Cashing immediately on the offer made by the Demon Brothers, Vishnu asked them to
die in their hands; the Brothers agreed to die in His hands on the condition where there
was no trace of water in that Vast Universe which was full of Water. Lord Vishnu
expanded his thighs far and wide, thus materialising a dry area of his massive thighs and
killed the Evil Brothers who threatened Lord Brahma!
Maha Devi destroys Mahishasura and his clan (Gratitude Hymns to Devi included)
The most ferocious and brutal Demon of the times, Mahishasura, harassed and subdued
King Indra and all the Devas including Surya, Agni, Pavan, Yama, Varuna etc. and
occupied the Throne of the Swarga. Mahishasuras cruel acts created havoc among the
helpless Munis and human beings and there was no end to the persecution that they were
subjected to. The Trimurthis-Brahma, Vishnu and Maheswara- got so angry that they
their eyebrows released massive Fires of Fury which got combined as a huge Agni
Parvat (Fire Mountain), into which the individual Energies of all the Devas headed by
Indra got merged too. The Form of Maha Devi so materialised created a luminous face
with combined Shaktis in a formidal feminine form: while Yamas powers created her
hair, Vishnus power provided both her arms, Chandras radiance gave sparkling jewels,
Indra contributed the belly, Varunas powers created thighs, Prithvi the rear, Brahma
contribruted the feet, Surya provided the fingers of the feet; Vasuganas contributed hand
fingers; Kuberas Tejas created the nose, Prajapatis energy provided the teeth, Pavaka
created all her three eyes, both the Sandhyas gave away bhrukutis (mid-portion of eye
brows) and Vayu supplied the Devis ears. Maha Deva then contributed his Shula from
his own, Narayana gave away a Chakra born out of his Chakra, Varuna gave a Shankha,
Hutashana / Agni his Shakti, Vayu the Dhanus with powerful arrows, Indra gave his
Vajra and a bell from Iravata, Yama gave his Kaladanda, Varuna a Pasha, Daksha
Prajapati his Akshaya Maala (Rosary), Brahma his Kamanadalu (water vessel), Surya
supplied his rays into Maha Devis skin pores; Kaal gave away his Khadga (sword);
Samudra Deva contributed pure pearls, shining clothes, valuable chudamani, precious
ear-rings, and bangles; Moon gave away Bhuja Kirtis (Shouder-Ornaments), neck laces,
and finger rings; Vishwakarma donated Astras, Kavacha (Body Secure); Himalaya
provided the carrier Simha (Lion); and like wise all the various Devas gifted various

48

items of their valuable possessions. When suddenly, there was a bewildering roar of a
Lions resound, the Trilokas shuddered and felt that it was the end of the Universe!
Mahishasura and his followers got startled with unprecedented shivers and took time to
realise that indeed that was not the end of the Universe, but the beginning of the historic
battle. Maha Devis radiance got spread all over the directions when her thousand arms
came into flashes of mercurial actions. The Senapati of Mahishasuras army named
Chakshusa began a fierce fight and an additional Chaturangani Sena (Four-winged
army force comprising soldiers, horses, elephants and chariots) of an Asura named
Chamara joined the stream while another sixty thousand chariots and following army led
by Udagra too joined the Force. A further Force of one crore chariots reinforced the
existing army of Mahishasura, which was led by Maha Hanu. Another Asura called
Asiloma led a five crore ratha sena, and yet another Rakshasa named Bakshal brought in
sixty thousand chariots further reinforcements, thus making a highly formidable force;
further forces joined the fray from other directions. On the other hand, Maha Devis
niswas and ucchvas (exhaling and inhaling of breathing) created crores of her army
and killed crores of enemy forces too. The hell-like of Mahishasura army was destroyed
like flies in huge flames. In this melee, Chakshuras charioteer died, his chariot was
destroyed and as he tried to leap over Maha Devi, her Lion tore his body into pieces;
Chamara became offensive as Chakshura died and sped up his elephant towards Devi
along with his Mayavi Shakties; Devis lion leapt in the air sky-high and with one
pounce squeezed his elephant to death and Chamars body was hit with such a smash that
there were no traces of his body parts. In the battle that ensued, Udagra was hit by Devis
forceful throws of stones and boulders, while Uddhatasura was crushed by Devis mace
hits. Next, the demon Bashkal was destroyed by her Bhindipala and Tamra and Andhak
were shot by her arrows. By the blaze of her Three Eyes, Maha Devi burnt off three
demons called Ugraveerya, Ugrastha and Maha Hanu. She cut into pieces the head of
Bidalasura by the might of her sword. Durdar and Durmukh tried to send mantik arrows
at her but the return arrows sent them away to Yamaloka. Devi Kaalarathri used
Kaladanda and Kalasura was put to instant death. She sported her Khadga with a light
touch and Ugradarshan flew away to a far off place never to return. Asiloma who led a
five crore army of Charioteers fell like a sick bird on the battle ground with the fire that
emerged from Devis angry eyebrows! The Devi Ganas and the Great Lion who went
berserk as Mahishasuras army made a depleted and demoralised retreat to save them.
Now, Mahishasura led a fresh reserve of army, assuming his original form of a Mahisha
or a buffalo, made several offensive gestures by way of forcefully pulling up his powerful
horns high, by taking speedy circlings, by throwing up his mighty tail and by thumping
his hooves making sounds like earth-quakes. The Asura jumped forward towards the
Lion who created havoc and killed many of his warriors, whereby Maha Devi became
livid with rage but Mahisha too got enraged and dug deep into the Earth and threw
mountains by braying with frightful reverberation. The Asuras breathing was so heavy
that mountains shivered and sand storms got into motion with high velocity. Chandi
Devi desired to kill Mahishasura in one go, but Maha Devi restrained Chandi and threw a
powerful rope around the buffallo neck; She then assumed the form of a roaring lion, then
as a huge elephant, and like a mammoth Veera Purusha. Meanwhile Chandika Devi
consumed a huge cup of wine, got drunk with a resounding laugh with blood red eyes and
said like a drunkard; Oh miserable Stupid! Keep on with your roar as long as my wine is

49

swallowed; your last moments have now started ticking and you should soon leave this
World as your ignominous life would get terminated. By so saying, Chandi jumped up
and strangled Mahishasuras mighty neck and sliced it open; soon Rishi ganas performed
Veda Parayana, Gandharvas sang sonorous hymns of praise for Devi Chandi who was
but a shadow of Maha Devi, Apsaras danced to their glory and Devas headed by Indra
went into deep raptures in great jubilation with unreserved gratitude to Parama Maha
Devi. In one high voice, all the Devas glorified Maha Devi as follows: We greet with
reverence that Ambika Devi, whose capability is spread all over the moving and nonmoving objects of the universe, whose Supreme Energy enables all the Deva Murthis to
be on their own; whose Origin or Qualities defy description by Brahma, Vishnu or
Mahendra, let alone illustrious Maharshis; and whose unparalelled kindness and
consideration is ever-fulfilling and never failing to humanity. We salute Devi Chandika
who would ever neglect nor ignore those who have unqualified faith and commitment in
that Punya Swarupa (Embodiment of Propitiousness) and also never spare those who
persist in evil deeds and never have the psyche of remorse nor any sense of guilt. Ya
Shreeh Swayam Sukrutinaam Bhavaneshwa Lakshmih Paapaatmanaam Krutadiyaam
hrudayeshu buddhhih, Shraddhaa sataam kulajanaprabhavasya lajjaataam twa natah
sma paripaalaya Devi Viswam/ (We greet Her who is present in the form of Wealth in the
houses of the Virtuous; who disappears in the form of poverty in the residences of the
vily and the vicious; who is present with those who are well read and of clean conscience
as also of practitioners of Shraddha or diligence, Buddhi or Composure and Lazza or
Modesty.) How are we competent to describe your Achinthya Rupa? Devas further
exclaimed: Hethuh Samasta jagataam Trigunaapi Devairna Jnaayase Hariharaadibhi
rapyapara, Sarvaashraya akhilamidam Jagadamsha bhutamavyakrutaa hi paramaa
prakrutistwama adya (Hey Devi, You are the Adya Prakruti devoid of Vikaras of Satva,
Raja and Tamo gunatmika and thus the Cause of the Universe; Even Vishnu and Maha
Deva who are subject to Raga Dveshas would not be able to realise Your Tatva; You
are the nucleus of all the Materialistic Manifestations). Yasya Samastasurathah
Samudeeranena Truptim Prayaanti Sakaleshu makheshu Devi, Swaahaasi vai
Pitruganasya cha trupti hethuruchaaryase twam eva janaihi swadhacha (Devi, in all the
Yagnas, taking your mere name would satisfy all the Devas, since the two Expressions
of Swaha and Swadha signify your own Swarupas or Forms.Ya muktiheturavichinthya
mahaavrataa twamabhayasyasey suniyatendriaya tatwa saaraih, Mokshaardibhirmuni
bharista samasta doshai vidhvaamsi saa Bhagavati Paramaa Devi ( Hey Devi, the
Subject matter of Upaasana or concentrated meditation of Munis targetted to you is
stated to be the Moksha Vidya, which is Yourself as that is devoid of sins and impurities
of any kind).Shabdaatmika suvimalargya jushaam nidhaana mudreetatha ramya pada
paathavataam cha samnaam, Devi trayee Bhagavati bhava bhaavanaaya vaartaasi sarva
jagataam paramaarti hantreem/ Medhasi Devi viditakhila shastra saraa Durgasi Durga
bhava saagaranaurasangah, Sreehi Kaitabhaarithrudayaika krutaadhivasaa Gauri
thvameva Shashi mouli kruta prathishtha ( Devi! You are the Shabdamaya Tri Veda
Swarupi or the Complete Form of Three Vedas with intonation; the nucleus-like Pranava
Swarup of Ruk, Yajur and Sama Vedas; the embodiment of Opulence, the Life Providing
Security and the destroyer of all difficulties and physical ailments. Devi! You are the
Buddhi Swarupa because You are the unique Ship which alone could pass through the
Ocean of Samsara and Devi Lakshmi, the heart-throb of Vishnu- the destroyer of

50

Madhu Kaitabha demons-as well as Devi Gauri firmly installed on the left thigh of
Bhagavan Sashisekhara! )Devi Prasada parama Bhagavati Bhavaaya Sadyo
vinaayashayasi kopavati kuleeni, Vignatameta dauardhunaiva yadastametadreentam
Balam savipulam Mahishasurasya / the sammataa janapadeshu dhanaani teshaam
Yashaamsi na cha seedati bandhuvargah, Dhanyaasta eva nibhrutatmajabhrutya daaraa
eshaam sadaabhyudayadaa bhavati prasanna / (Devi! Kindly be free from anger as You
must bestow on us peace, prosperity and propitiousness; if You are irritated due to
Mahishasura and army which you had already destroyed, Your normal composure gets
disturbed and hence should please regain and soon recover Your complete Kalaas
(features); when You are cooled and inspirational, then only our worship gets maximum
advantages, since only in those Regions where Pujas are performed sincerely that the
persons concerned become wealthy, famous, and contented with good progeny, family
and servants. It is with Your kindness that human beings preform Dharmic acts, leave
behind the fears of death and disease and reach the goals of attaining Swarga thus
providing the benefits of the Three Lokas). Trailokyametadakhilam ripunaashanena
traatham twaya samaramardani thepi hatwa, neetaa divam ripuganaa bhayamapya
paastmasmaakamunmada suraari bhavam Namasthey/ Shulena Paahi no Devi Paahi
khadgena chaambike, Ghantaaswanena nah Paahi chaapajyaanih swanenacha/
Praachyam raksha prateetyancha Chandike raksha Dakshiney/ Bhraamanenaathma
shulasya urraraayam tatheswari / Soumyani yaani Ruupaani Trailokye vicharitanti they,
yaani chaathyanta ghoraani thy rakshaasmantatha bhuvam/ khadga shula gadaadeeni
yaani chaastraani thembikey karapallava sangeenithairasmaanthraksha sarvatah/
(Devi, You have killed all the enemies, saved the Tree Lokas, bestowed Swarga to them
all and demolished our fears and saved us; do protect us with your Shula, Khadga,
Ghanta, Dhanush and its tankaara or sound; Chandika! Eswari! Do protect us by
circling our East, West, South and North directions; You have as many frightening Forms
as benign Forms which move about all over the Three Worlds; do save us with all Your
varied Forms and always guard us with Your arms and armoury). Highly pleased by the
above commendations of Devatas, Maha Devi gave an opportunity to them to ask for
boons and they said politely that after the killing of Mahishasura, they had no further
requests to make, excepting that She should kindly respond as and when exigencies might
arise in future and She said: Thadhaastu! (Be it so!)
Shumbha and Nishumbha executed by Maha Devi -(Stotras of Ya Sarva
Bhuteshu, Sarva Mangala Maangalye and Sarva Swarupey included)
The Sacred Birds described to Sage Jaimini the immortal Story of the killing of Shumbha
Nishumbha Demon brothers as was told by Mahatma Markandeya to Brahmana
Kroushtiki. The most infamous Danava brothers, from the notorious lineage of the
Hiranyakasipu, attacked Indra the King of Devas; diverted the havis or the uncooked
offerings to Agni at Yagnas meant for Devas to themselves; performed the tasks of
Surya, Chandra, Kubera, Varuna, Vayu and other Devatas and turned all the Devas from
Swarga, who became wanderers and as refugees in forests. They remembered the
assurance given by Devi Vishnu Maya, when they celebrated Her victory at the
devastation of Mahishasura and his followers; at that time She said: Tasmaakam varo
dattho yathaptsu smrutaakhilah, bhavataam naashayashyaami tatshanah

51

paramaapadaah (As and when You remember me when faced with a hardship, I will
demolish your difficulties at once!). Thus Devas headed by Indra made a desperate
appeal to Maha Devi as follows:

NAMO DEVYAI MAHA DEVYAI SHIVAAYAI SATATAM NAMAH

NAMAH PRAKRUTHYAI BHADRAAYAI NIYANTHAH PRANATAH SMA TAAM
ROUDRAYI NAMO NITHYAYI GAURYAIH DHAATRAI NAMO NAMAH
NAMO JAGATPRATHISHTHAYI DEVYAI KRUTHYAI NAMO NAMAH
JOTSNAAYI CHANDRARUPINYAI SUKHAYAI SATATAM NAMAH
KALYANAI PRANATAAMRUDDHYAI SIDDHAYI KURMYAI NAMO NAMAH
NAITRITYAI BHUBHRUTAAM LAKSHMYAI SHARVAANYAI THE NAMO NAMAH
DURGAYAI DURGAPAARAAYAI SAARAAYAI SARVAKAARINI
KHYATYAI TATHIVA KRISHNAYAI DHUMRAYAI SATATAM NAMAH
ATISOWMYATHI ROUDRAYAI NAMASATHYAI NAMO NAMAH
NAMO JAGATPRATISHTHAYAI DEVYAI KRUTYHAI NAMO NAMAH
YA DEVI SARVA BHUTESHU VISHNU MAYOTI SHABDITA
NAMASTASYAI NAMASTASYAI NAMASTASYAI NAMO NAMAH
YA DEVI SARVA BHUTESHU CHETANETYABHIDHIYATHE
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMHA
YA DEVI SARVA BHUTESHU BUDDHI RUPENA SAMSTHITA
NAMASTATMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU NIDRAA RUPENA SAMSTHITA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU KSHUDHA RUPENA SAMSTHITA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU CHHAYA RUPENA SAMSTHITHA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU SHAKT IRUPENA SAMSTHITHA
NAMASTASMAI NAMASTASMAI NAMASTASMAINAMO NAMAH
YA DEVI SARVA BHUTESHU TRISHNAA RUPENA SAMSTHITA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU KSHAANTI RUPENA SAMSTHITA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU JAATI RUPENA SAMSTHITA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU LAZZAA RUPENA SAMSTHITA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU SHAANTI RUPENA SAMSTHITA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU SHRADDHA RUPENA SAMSTHITA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU KAANTHI RUPENA SAMSTHITA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH

52

YA DEVI SARVA BHUTESHU LAKSHMI RUPENA SAMSTHITA

NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU DHRITI RUPENA SAMSTHITA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU VRITTI RUPENA SAMSTHITA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU SMRITI RUPENA SAMSTHITHA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU DAYAA RUPENA SAMSTHITHA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU NITI RUPENA SAMSTHITHA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU TRISHTI RUPENA SAMSTHITHA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU PUSHTI RUPENA SAMSTHITHA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU MAATRU RUPENA SAMSTHITHA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
YA DEVI SARVA BHUTESHU BHRAANTHI RUPENA SAMSTHITHA
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
INDRIYANAAMADHISHTHATHRI BHUTAANAAMAKHILESHU YA
BHUTESHU SATATAM VYAPTHAI TASYAI DEVYAI NAMO NAMAH
CHITI RUPENAYA KRUSTRAMETATVYAPYA STHITHA JAGAT
NAMASTASMAI NAMASTASMAI NAMASTASMAI NAMO NAMAH
STUTA SURAIH PURVAMABHHESTA SAMSRAYATHHATHA
SURENDRESHAADINESHA SEVITA
KAROTU SA NAH SHUBHA HETURESHWARI SHUBHAANI BHADRANYABHI
HANTU CHAPADAH
YA SAMPRATAM CHODHATA DAITYATAAPITAIRASMAABHIREESHA CHA
SURAIRNAMASYATE
YA CHA SMRITA TAKSHANAMEVA HANTI NAH SARAVAAPADO BHAKTIVINAMRA
MURTHIBHIH/
(Devas said: Our Greetings to Devi, Maha Devi, Shiva, Praakriti, Bhadra, Roudra,
Nithya, Gauri, Dhaatri, Jagatpratishtha, Kruthya, Prakasharupa, Chandrarupa,
Paramaanandarupa, Kalyani, Buddhi rupa, Siddhirupa, Naikruti swarupa, Lakshmirupa,
Sharvaani swarupa, Durga, Durgapaara, Saara, Sarvakaarini, Khyati, Krishna,
Dhumraswarupa, Atyanta Sowmya, Atyanta Roudra and Karyarupini.
We greet that Devi who resides in all Beings in the form of Vishnumaya, Chetana
swarupa or the Spirit of Awakening, Nidra rupa or in a semi-conscious state, Kshudarupa
or in the form of hunger, Chhayarupa or in the form of a shadow, Shaktirupa or in the
form of Energy, Trishnarupa or in the form of thirst, Kshantirupa or in the form of
Fortitude or Patience, Jaatirupa or Varnashramarupa, Lazzarupa or the form of immense
modesty, shanti rupa or the form of Eternal Peace, Shraddharupa or the form of Absolute
Faith or conviction, kraanti rupa or in the form of dynamism and challenge, Lakshmirupa

53

or in the form of Aiswhwarya / Opulence, Dhruti rupa or in the form of Great Endurance/
Staying Power, Vritti rupa or esoteric experiences of Yogis such as Mualadhara / Bliss,
Swadhishtana / feeling of delusion, Manipura / disgust, Anahata / repentance, Vishuddha
/ Purity etc. ; Smritirupa or Vedas / Sacred Scriptures, Dayarupa or the form of
unparalelled mercy, Nitirupa or High Morality / Integrity, Tushti rupa or the form of
towering contentment, Pushti rupa or the form of sublime glory, Matru rupa or the form
of Universal mother who creates and preserves and Bhranti rupa or the form of Great
Illusion or Make-belief Maya. We are beholden to that Devi who is the controller of the
whole Universe, its creations, the Indriayas and the Omni Present Vidya or the Supreme
Energy.)
As Devas extolled Maha Devi, Devi Parvati was bathing in the pure water of Ganga and
realizing that Devas were dislodged from the Swaraloka, appeared before them as
Ambika whose popular name was Kaushiki or Kalika of dark skin but of unprecedented
charm and beauty. Devas realised that Devi Kaushiki decided to reside at the top of
Himalayas. Two Danavas named Chanda and Munda, the followers of their Masters
Shumbha and Nishumbha of the lineage of Hiranyakasipu, happened to vision Kaushiki
Devi on the Himalayas and were completely taken aback at her extraordinary
magnificence.They hurried up to their Masters and conveyed to them of their greatest
discovery of Devi Kausiki. They said that their Masters had no doubt achieved the most
precious possessions of the Universe like the Iravata Elephant, Ucchaiswa Horse, Parijata
Tree, Hamsa (Swan) Viman, Maha Padma Nidhi of Kubera, Kinjilkini called Kamal from
Samudra Deva, Kanchanasraavi named Umbrella from Varuna Deva, the most valuable
Ratha or Chariot from the Foremost Prajapati, Maranaprada Shakti of Lord Yama, the
most potent Pasha of Varuna Deva, all the richest Ratnas or jewels of Samudra Deva
and the Uttariya and Vastra (clothes) sanctified by Vahni (Flames) of Agni Deva; But
without possessing the Rarest Stree Rathna or the Most Invaluable Jewel of a Woman
was visioned by Chanda and Munda would pale into insignificance before that prized
possession! When Chanda and Munda described so much about the Stree Ratna,
Shumbha and Nishumbha sent an able emissary called Sugreeva to Devi Kausiki to
convince her about their unique qualities of proven bravery and capability.Devi replied:
What ever had been said was indeed correct, since the two great brothers were the
mightiest warriors in the Trilokas, but she had a Pratigna or Vow viz. : Yo mam jayati
samgraame darpa vyapohati, yo me pratibalo loke sa me Bhartaa bhavishyati, tadha
gacchatu Shumbhotra Nishumbho vaa Mahaasurah, maam jitva kim chirenaatra paanim
grihaantu me laghu/
(Whosoever could win me over in a battle, crush my pride and equalise my Shakti would
be my Master; now, let either Shumbh or Nishumbh try their luck and take on me in the
duel and why delay further?). As the emissary told Devi in great anger that let alone
Shumbha or Nishumbha but even he could take her by hair and present her before his
Masters, as Devi replied coolly that it was not proper to harm an emissary and as such he
would better convey what she had said to his Masters. Enraged by this arrogance of Devi,
Shumbh instructed Dhumralochan to bring her by hook or crook. The latter ran up to
Devi Ambika with a view to humble her, but by her mere Hunkaar sound, the Demon
got turned into ash; his huge army of soldiers came to action as they shot arrows, a
variety of objects like Shulas and Shaktis and despatched horses, elephants and chariots.

54

The Carrier of Ambika, named Kesari (Lion) got provoked with anger and with an earthshaking roar, jumped out in lakhs of Forms and tore the bodies of soldiers apart into
pieces. Shumbha went into white rage with biting lips as Dhumralochana was turned into
ash and his large army of front ranking soldiers was destroyed; he ordered Chanda and
Munda to march a huge army and drag that woman tied up by her long hairs and present
her before him. When Chanda Mundas led an ocean-like Chaturanga Bala or the Four
Divisioned army comprising Charioteers, Elephants, Horses and Foot Soldiers adept in
offensive warfare with high skills of military power, they all witnessed a grand and
lonely female figure sporting a mischievous smile on the mountain top.From the smile of
Devis face, there was a sudden transformation of her skin to black, her eyes became red,
her teeth got protrusive and her tongue was elongated. This appalling figure of Devi
jumped from the mountain top along with the roaring Lion, creating lakhs of such figures
all over, and playing one elephant against another, one horse against another and one
chariot against another, breaking heads, and turning the battle field into streams of blood
and disfigured bodies without heads of many, limbs of several and carcasses of lakhs of
dead animals. As the ocean-like army of committed soldiers was massacred, both
Mundasura and Chandasura rushed towards Ambika Devi, one raining away strings of
Astras and another flinging sharp weapons at mighty speed simultaneously, She threw
around illusionary meshes which placed both of them into straight-jackets and with
powerful blows smashed their heads; the ferocious Devi took the broken heads of the
Asura brothers into her hands and laughed so violently that thundered the Earth and Sky,
thus attaining the memorable epithet of Chamundi.
The desperate Shumbha and Nikumbha ordered that the entire reserve army be marched
with Udhayudh leading eighty six core Group of Commanders, Kambu Daitya with
eighty four, Kotiveerya with fifty, Dhumravamsajat with hundred Group Commanders,
each of them being equal to the combined efforts of Devas who ran away once before as
they could hardly defend Indras Chair. Noticing the desperate effort of the Danava
brothers, Parama Devas including Brahma, Shiva, Vishnu, Kartikeya and Indra collected
their respective Shaktis; Brahma flew by his Hamsa Vahana (Swan) along with his
Brahmani Shakti, Vishnu by Garuda as also Varaha Shakti, Narasimha Shakti etc. Devi
Chandika asked Shiva to warn the Shumbha and Nishumbha brothers to end up the war
even at this stage and make a retreat to Patala and leaving Swarga. But the highly
arrogant brothers heckled at Maheswara and there was no way but to return to the battle
field. Brahma utilised Brahmani Shakti to pour forceful waterfalls from his Kamanadalu;
Maheswari Shakti through Tri-Shulas, Vaishnavi Shakti through innumerable Chakras,
Kaumari Shakti through Shulas, Indra by Vajra, Varahi Shakti by Damshras, Naarasimha
Shakti by the help of sharp nails etc. The highly notorious core Group commanders were
thus destroyed without trace.Raktabija, the sisters son of Shubha and Nishumbha
Brothers had the boon of creating as many Raktabija Danavas as the blood drops of each
new body. Devi Ambika desired Chamundi to lap up the blood even before fresh
Raktabijas were born. But there was a mismatch in the blood drops and the instant
creation of further Danavas and hence Devi decided to extend her tongue so farther that
finally blood drops dried up and Raktabija met his termination.Both Devas and Munis
witnessed this strange happening and were mesmerised as to how Devi Ambika tackled
the tricky situation!

55

When even the invincible Raktabija got killed despite his crafty tricks, Shumbha and
Nishumbha came face to face against Devi. Both the brothers rained arrows on her while
she poured heavy waterfall-like Astras from the clouds and kept the brothers at dismay.
Suddenly, Nishumbh hit the head of Devis lion on his head. Devi retaliated like a
lightning and used an Astra named Kshurapra, and destroyed his sword; he used a
Shakti while Devi despatched a double Shakti. He threw a Shula against her but she
shielded it with her Mushtighaath (grasp of her grip). He threw at Devi his mace and
she responded it with her Trishul. Losing further patience, Devi Ambika finally felled
Nishumbha on the ground with a torrential knock of her arrows. As Nishumbh fell down,
Shumbha expanded his body all over the sky assuming eight hands with a variety of
potent arms and approached her like a flash. That was the time when Ambika sounded
her conchshell as though the ultimate time had arrived to script the end of Shumbha. In
the most ferocious form of Kaali, Devi Ambika jumped up sky high and as she came
down with a thud and as Shumbhasura released his final Astra called Ugradeepti
emitting flames and heat which was controllled by her Maholka Astra. Then Devi said:
you Duratma, you have still not realised my Power. This is all my Creation; I am the
Cause, I am the Doer and I am the Act; you are a part of my scheme; never think high of
you; your time of death is ticking! As she was saying this, Shumbhasura reached to her
like a flash and tried to jump at her but she slapped him so hard that he tumbled down.
She pierced her Shula right into his heart and he fell on to earth with a thud as there was a
quake and Rivers and Oceans overflowed and mountains quivered momentarily. But soon
there was a clear sky, good omens appeared, there were pleasant rains of flowers,
Apsaras danced to their glory, Gandharvas sang melliflous hymns in praise of Devi,
Trimurthis exclaimed that truth was vindicated, Devas led by Indra fell into raptures with
joyful tears in their eyes and Maharshis and Yogis predicted the arrival of a propitious era
here again. Out of immense gratitude, Devas commended Ambika Devi as follows:
DEVI PRAPANNARTI HARE PRASEEDA PRASEEDA MATARJAGATOKHILASYA,
PRASEEDA VISWESWARI PAAHI VISHVAM TWAMEESWARI DEVI
CHARAACHARASYA/
ADHAARABHUTA JAGATSTWAMEKA MAHISWARUPENA YATAH STHITAASI
APAAM SWARUPASTHITAYAA TWAYAITADAAPYAYYATHEY
KRUTSNAMALAMGHYA VEERYE
THVAM VAISHNAVI SHAKTIRANANTHA VEERYA VISHWASHYA BEEJAM
PARAMAASI MAYAA
SAMMOHITHAM DEVI SAMASTHAMETATVAM VAI PRASANNA BHUVI MUKTI
HETUH
VIDHYAAH SAMASTASTVA DEVI BHEDHAH STRIYAH SAMASTHAA SAKALAM
JAGACHHA
THVAYAIKYAYA POORITAMAMBAYAIATKA TEY STUTI STAVYAPARAA
PAROKTHIH
SARVA BHUTA YADAA DEVI BHUKTI MUKTI PRADAAYANI TWAM STUTAYE KA
VA BHAVANTI PARAMOKTAYAH, SARVASYA BUDDHIRUPENA JANASYA HRIDI
SAMSTHITEY SWARGAAPAVARGADEY DEVI NARAAYANI NAMOSTUTEY/ KALAA

56

KAASHTHAADI RUPENA PARINAAMA PRADAAYANI VISHVASYOPARATAU

SHAKTEY NARAYANI NAMOSTUTHEY
(Devi! We are your refugees and we are thankful to have demolished our great grief;
kindly cool down, Akhila Jagajjanani, Visveshwari, You grant us safety as you are the
Eswari, the unique fulcrum of the Universe residing on Earth in the form of water but
satisfying the totality of Srishti as Your gallantry is irresistible. You are the unending
and valiant Vaishnavi Shakti; You are the cause of creation and the great Illusion, You
have got the entirety of the World mesmerised, You have the compassion to lead us to
Salvation. You have the Murthivisesh or Boundless Form; the Form of all females and
in fact the entire Femineness, Mother! You are spread all over and how could anybody
praise You, as You are beyond the bounds of commendation. As You are present among
all of the Beings, and the final goal of life, we all tend to praise You, but You are a
Nirguna deviod of all features and impulses stated to be a Brahma Swarupa and as
such which kind of tribute could be paid to You! Devi, You reside in the hearts and souls
of all the Beings as Buddhi Rupa and Provider of Swarga Mukti, Devi Narayani! You
are equally capable of Universal Devastation instantly; assuming evolving powers of
Kalaas signifying positive forms and Kaashthas indicating negative impulses with
equal ease).
SARVA MANGALA MAANGALYE SHIVE SARVAARTHA SAADHIKEY
SHARANYE TRIAMBAKE GAURI NARAAYANI NAMOSTHUTEY
SRUSHTHI STHITI VINAASHAANAAM SHAKTI BHUTEY SANAATANI
GUNAASHRAYE GUNAMAYE NARAYANI NAMOSTUTHYE
SHARANYAGATA DEENAARTI PARITRAANA PARAAYANEY
SARVASYAARTIHARE DEVI NARAAYANI NAMOSTHUTHEY
HAMSAYUKTHA VIMAANASTHEY BRAAHMANI RUPADHAARINI
KAUSHAMBHAHKSHARIKE DEVI NARAYANI NAMOSTUTEY
SHANKHACHAKRAGADAA SHAARANAGRUHEETA PARAMAAYUDHEY
PRASEEDA VAISHNAVI RUPEY NARAYANI NAMOSTUTEY
GRUHEETHOGRA MAHAACHAKREY DAMSHTRODHRUTA VASUMDHAREY
VARAHA RUPINI SHIVEY NARAYANI NAMOSTUTEY
NRISIMHA RUPEYNOGRENA HAMTU DAITYANKRUTODYAMEY
TRAILOKYA TRAANA SAHITEY NARAYANI NAMOSTUTEY
KIREETINI MAHA VAJREY SAHASRA NAYANOJJVALEY
VRITTRA PRAANAHAREYCHENDRI NARAYANI NAMOSTUTEY
SHIVADUTI SWARUPENA HATA DAITHYE MAHAA BALEY
GHORA RUPE MAHAARAVEY NARAYANI NAMOSTUTEY
DAMSHTRA KARAALA VADANEYSHIRO MAALAA VIBHUSHANEY
CHAMUNDEY MUNDA MATHANEY NARAYANI NAMOSTUTEY
LAKSHMI LAZZEY MAHAVIDYE SHRADDHEY PUSHTEY SWADHEY DHRUVEY
MAHARATHREY MAHAAMAAYEY NARAYANI NAMOSTUTEY
MEDHEY SAARASVATIVAREYBHUTI BABHRAVI TAAMASI
NIYATHEY TWAM PRASEEDESHEY NARAYANI NAMOSTUTEY
SARVATAH PRAANI PAADANTHEY SARVATOKSHI SHIROMUKHEY

57

SARVATAH SHRAVANI GHRAANEY NARAYANI NAMOSTUTEY

(Devi, You are the embodiment of alround propitiousness, Shiva Swarupa or the Form of
auspiciousness, Fulfiller of all kinds of desires, I seek refuge from You Triambaka or of
Three Forms of Shaktis viz. Lakshmi, Sarasvati and Parvati; Gauri, Narayani; My sincere
Namastes or Greetings. Oh! Sanatani, Gunashraya, Gunamaya, Narayani, Shakti
Bhuta,You are the Epitome of Srishti or Creation, Sthiti or Existence and Vinaasha or
Demolition; You are the Saviour of those helpless victims of insecurity and sorrow;
Being of Brahma Swarupa, You fly by a Swan-shaped aeroplane and sprinkle water with
kushagrass along with powerful and Sacred Mantras to save such sufferers. You ride
over the bull in the form of Maheswari with half moon, sporting ornaments of Serpents
and carrying Trishul;You don the Form of Kaumari Shakti along with Peacock and
Rooster; Greetings to You as the Vaishnavi Shakti on the battle field duly adorned with
Shankha, Chakra, Gada and Saranga; You as the Mahavarahi or the Great Boar lifting
Earth from the deep waters of Patala loka by Your damshtras; You are the Saviour of
Tri Lokas as Naarasimhi who slaughtered the Daitya Hiranya Kasipu; You have the
bejewelled golden Kireeta or the headgear, a diamond like strong physique with a
sparkling thousand eyes and exterminated the mighty Vritrasura. You are the Indrani and
Narayani who with a Shivaduta Swarupa killed innumerable Danavas by Your mere
sound reverberation.You are the assassinator of Chanda-Munda Rakshasas, my
salutations. You are the personification of Lakshmi (Prosperity), Lazzza (modesty),
Shraddha (fortitude), Swadha (Righteousness / oblations at Yagnas), Maharatri (the
darkest night or the Great Delusion), Mahamoha Swarupa (the Form of Mighty
Obsession), Dhruva (the Constant), Medha (the intellect), Sarasvati (personification of
Knowledge), Vara (Shreshtha or the Noblest), Babhravi ( Fiery or the Fierce), Bhuti
(Frightful) and Tamasi (Dark Night or of Tamasika nature). Devi! My humble obeisances
to You, the representation of hands, feet, eyes, head, face, hearing power, nose or the
totality of a Physique.)
SARVA SWARUPE SARVESHEY SARVA SHAKTI SAMANVITEY
BHAYEBHYAHSTRAAHINO DEVI DURGA DEVI NAMOSTUTEY
YETATTEY VADANAM SOUMYAM LOCHANASTRAYA BHUSHITAM
PAATU NAH SARVA BHEETIBHYAH KATYAYANI NAMOSTUTEY
JWALAA KARAALA MATYUGRAMASESHAASURA SUDANAM
TRISHULAM PAATU NO BHEETEY BHADRA KAALI NAMOSTUTEY
HINASTI DAITYATEJAAMSI SWANENAPURYA YA JAGAT
SA GHANTA PAATU NO DEVI PAAPEBHYO NAH SUTAANIVA
ASURAASRUGVA SA PANKACHARCHITASTEY KAROJJVALAH
SHUBHHAYA KHADGO BHAVATU CHANDIKEY TWAAM NATA VAYAM
ROGAANASESHAANAPAHAMSI TUSHTA DADAASI KAAMAAN
SAKALAANABHEESTAAN
TWAAMA ASRITAANAAM NA VIPANNARAANAAM TWAMAASRITA
HYASHRAYATAAM PRAYANTI
YATATKRUTAM YATKADANAM TWAYADYA DHARMADWISHAAM DEVI
MAHAASURANAAM

58

RUPAIRANEKAIR BAHUDHATMA MURTHI KRUTVAAMBIKE TATPAROTI

KANYA
VIDYASU SHASTRESHU VIVEKADEEPESHVADYESHU VAAKYESHU CHA KA
TWADANYA
MAMATVAGARTETI MAHAANDHAKAAREY VIBHRAMAYASTETADATEEVA
VISHVAM
RAKSHAAMSI YATROGRA VISHAASCHA NAAGA YATRAARAYO DASYU
BALAANI YATRA
DAAVAANALO YATRA TADAABDHI MADHYE TATRASTHITA TWAM
PARIPAASI VISHWAM
VISVESHYA VANDYAA BHAVATI BHAVANTI VISHWASHRAYA YE TWAYI
BHAKTI NAMRAAH
DEVI PRASEEDA PARIPALAYA NORIBHITEYRNITYAM
YATHAASURA VADHAADUDHAINEVA SADYAH
PAAPAANI SARVAJAGATAAM PRASHMAM NAYAASHU
UTPATAPAAKAJANTAAMSCHA MAHOPASARGAAN
PRANATAANAAM PRASEEDA TWAM DEVI VISHVAARTI HAARINI
TRAILOKYA VAASINAMEEDYE LOKAANAAM VARADA BHAVA
(Devi! You are Sarva Swarupa, Sarveswari, Sarva Shakti Samanvita or the Possessor of
Omni-Potence; Katyayani, kindly secure all the Beings from the Tranquillity of Your
Three Eyes. Bhadra Kaali, Save us by using the blistering flames of Your frightening face
and the powerful Trishul against the infamous and brutal Rakshasas. Let the deafening
echo of the forceful Ghanta (Bell) in Your possession which demoralises the reckless
Danavas and demolishes their arrogance pardon our accumulated sins and provide us an
amnesty. Devi Chandika! Let the sparkling sword of Your mighty hands slice open the
body parts of the Asuras so that streams of blood and fat rush out and let the reflections
of the swords radiance purify us and provide protection to us. Devi! If You are satisfied
our ailments vanish away, but otherwise all our possessions and desires are destroyed at
once; those who are dedicated to You never face any difficulties, however
insurmountable they might be. Would it be possible to assume myriad forms to smash the
highly immoral Danavas with all their viles and powers by any other woman? Could
there be any other capability beyond Yours which excels with the expertise of forty
Vidyas, Six Shastras, Vedas, and incomparable Gyan and mental acumen that keeps the
equilibrium and stability to the Universe which is surfeit with dark desires and passions!
Devi! By staying in the deep Waters of Oceans, You reach any and every spot of the
Universe where there is a Rakshasa, a cruel serpent, an enemy, a thief, or a Davaanala
(Huge Fire) to safety and well being. You are Vishweswari since You stand guard to us;
You are Vishwatma since You are the Soul of the Vishwam or the Vishwaadhara, being
saluted by Brahma, Vishnu and Maheswara with reverence and admiration. Devi! Just as
You have got rid of the World from the Rakshasas now, do sustain Your kindness in
removing our enemies, natural calamities, diseases, disasters, dread and disorders of any
description!)
Extremely gratified by the eulogies of Devas, Maha Devi assured unremitting support to
Devas as and when there would be a need besides saving the virtuous and punishing the

59

guilty as an integral part of Her scheme of activities. She stated that in the course of
Vivaswata Manvantara, She would be born again as Vindhyachalavasini and kill
Vaipachitta named Danavas; while She would eat the Rakshasas at that time, She would
be known as Raktadantika as Her teeth would look like blood-red Dadimi Kusuma.
Some hundred years hence, Munis would make Group Prayers for her as there would be
severe drought and famine of water and Munis could percieve her by her red eyes alone
as Shataakshi since She woud be Ayoni janita or born on Her own. As there would be
no rains for long time, She utilised Her own Physique and generated food grains and
vegetables to sustain humanity to be acclaimed as Shakambhari and assuming a
frightful form at Himalayas killed a very treacherous Demon called Durgama. When
Muniganas would pacify her with their prayers, She would be popular as Bhima
Devi.When another Mahasura, called Aruna would torment Trilokas some time later,
She would assume the form of Six-legged Bhramaras (Bees) in countless numbers and
annihilate the Asura and his companions.
Devi Mahatmya Phala Shruti
Those who read or hear the eulogies about Maha Devi, particularly on Ashtami, Navami
or Chaturdashi days would qualify human beings for diminishing sins, removal of
poverty, as also safe-guarding against enemies, robbers, fire and water hazards, weapons,
diseases, family unrest and general discontentment. The specific households, where Devi
Mahtatmya is observed, are never neglected by Devi; in fact She resides there for good.
The auspicious timings when Pujas, Agni Karyas, Marriages, Festival Days, and such
other propitious Functions are celebrated, Maha Devi doubles up happiness and
satisfaction to those responsible for the house-holds. Bhava kaaley Nrinaam saiva
Lakshmi buddhi pradaa grihey, Sevaabhaavey tatha Lakshmi vinashyayopjaayatey/
Stutaa Sampujita Pushpair gandhadhupaadibhistatha, Dadaati vittham Putracscha
Matim Dharmeygatim Shubham/
Having heard Devi Mahatmya, King Suratha and Vaishya Samadhi expressed sincere
gratitude to Muni Megha and immediately left the hermitage to a River nearby and
performed Tapasya t Maha Devi for three years and Maha Devi appeared before them
and blessed them; She forecast to the King that soon he would regain his lost Kingdom
and after a long successful Kingship would become the Eighth Manu Saavarni by the
grace of Surya Deva. She blessed Vaishya Samadhi with Purna Gyan so that his
obsession and extreme attachment to his family would vanish and pursue a Dharmik life
spreading knowledge to several followers and finally attain salvation thereafter.
----------------------------------------------------------------------------------------------------------Future Manus-Daksha, Brahma, Dharma and Rudra Saavarnis
While the eighth Manu would be Saavarni-the son of Surya Deva and Chhaya Devi,
following the present seventh Manu Vaiwasvatha born of Surya Deva and Sajna Devi,
Daksha Saavarni, the son of Daksha Prajapati, would be the ninth Manu; during his
time, the principal Devata Ganas would be Para, Marichi, Bharga and Sudharma and
auxiliary Twelve Ganas. Kartikeya would be the King Indra, while the Sapta Rishis

60

would be Meghaatithi, Vasu, Satya, Jyotishman, Dhrutimaan, Sabala and Havyavahan.

The tenth Manu Brahma Saavarni would have Sukhaaseena, Nirudraswa and
Dwiprakara and auxiliary Devas would be as many as hundred since the number of
human beings would be increased. Saptarshis would be Apomurthi, Havishyamaan,
Sukrut, Satya, Naabhhaga, Apratima, and the Seventh Vasishtha. Dharma Saarvani
should be the eleventh Manu with three main Devatas viz. Vihangama, Kaamag, and
Nirmanapati each with thirty Ganas; Indra would be Vrishaakhya; and the Sapta Rishis
would be Havishyaman, Varishtha, Aruna Tanaya, Nishwar, Anagha, Vishti and Agni
Deva. The twelfth Manu Rudra Putra Rudra Saavarni would have five Deva Ganas viz.
Sudharma Sumana, Haritha, Rohita, and Suvarna each having ten Devatas in each Gana,
while the Sapta Rishis would be Dyuti, Tapaswi, Sutapa, Tapomurthi, Taponighri,
Taporathi and Tapodhriti.
Pitras Upadesha (Instruction) on Garhasthya (Family Life) to Ruchi Muni
(Pitru Stuthi included)
Rouchya Manu would be the thirteenth in the series, the son of Prajapati Ruchi and
Malini; Pushkara the son of Kubera and Apsara Plamocha gave birth to Malini. Ruchi
Muni was not only unmarried, but had virtually renounced the World, was homeless, ate
single meal and was not eligible to perform Agni Karyas as he was a bachelor. The Pitru
Devatas appeared before the Muni and said that they were not able to receive any
contribution from him as he was not married, could not perform any Punya Karyas
(Propitious Tasks normally executed by house-holders), nor provide Atithya (treat
guests at home).Grihasties (family men) could pronounce the Mantra Swaha and give
away oblations to Agni to satisfy Devatas and also say Swadha and satisfy Pitras. The
three Runas (debts) to Devatas, Pitras and Aththis thus remain unfulfilled! When
Tarpanas are not performed to ancestors, what kind of noble purpose would there be to
a person in his life! But Ruchi Muni counter argued that the institution of marriage was
the worst possible enemy to Atma Samyam(Self Control) which was the rudimental
step towards Mukti(salvation), that a married person would perforce get dragged into
the deep sludge of temporary worldly attractions of a woman, children, grand chidren,
their responsibilites and a thick net of Maya like earning money, family health, routine
life etc. which hardly leave time for Godly activities, adding there by fresh sins by way of
hypocrisy, insincerity and double standards, let alone try to clear the backlog sins of
previous births. Pitru Devatas then gave the Upadesha as follows: Is the method that you
have adopted is a ladder to Moksha! It would be a fallacy that you would reduce the
Karma phala of previous births by abstaining from sins in the current birth since human
births in the everlasting cycle of lives follow like day and night and there is no question
of striking equations between pluses and minuses! Equally fallacious is the argument that
family life tends to be a deep-drag into slush, since Vedas prescribed Samyam (Selfcontrol), Niyama (Self-discipline) and Karma (Duty). What is controversial is not the
Institution of marriage, but transgressing the limits of desire, decency and virtue.In fact,
Garhastya is a test of life. Vihitaa karanaatpumbhirasadbhih kriyatey thu yah, samyamo
Muktaye naasou prathyutadhogati pradah (Those bogus persons who seek to practise the
so-called self-control without executing duties prescribed by the Sacred Texts shall be
doomed at the end). My Son! What you are imagining as cleaning up your own Soul is

61

indeed burning your consciousness into ash without performing your duties as a human
being! Thus, our final advice and instruction is to become a Grihasta (House holder), do
your duties, be a drop on lotus leaf, and ascend to the mountain top step by step.
Fully convinced of the Upadesha on Garshastya by the Pitru Devas, Ruchi Muni
performed Tapasya to Lord Brahma who blessed him to follow the Grihastashram and
bestowed the Title of Prajapati. Ruchi then commended Pitru Devas by his Pitru Stuti
that the Pitras were the Adhishtana Devatas at the Shraddhas responding to the
oblations to Agni with the Mantras of Swaha by Devas; that Maharshis satisfy the Pitras
at Shradhas as they desire to attain Bhukti (fulfillment at Earth) and Mukti (salvation);
that Siddhaganas at Swarga do satisfy Pitras with celestial Gifts at the Shraddhas; that
Martyalok vasis or human beings worship Pitras with Shraddha Sahita Archanaor
Pujas; that Naishtika Brahmacharis or Brahmana Vydarthis / bachelors try to please
Pitras by their Yoga Samadhis; that Kshatriya Kings seek to offer and satisfy Pitruganas
with Shraaddhaanna to keep up their Kshatriya Dharma; that Vaishyas satisfy Pitras
with Pushpa Dhup with pure water; that Shudras seek to satisfy Shukaalena Pitra and
his followers through periodical Shraddhas; that Mahasuragana of Patalaloka at
Shraddhas seek to satisfy the Pitras by Swadhakaar Mantra; that Nagas of Rasatala too
implore Pirtuganas to fulfil their desires; that those residing at Devaloka and
Antariksha(Celestial Region) offer their their reverences directly to the Pitruganas; that
Brahmanas satisfy Pitras by making offerings of Ghee and cooked rice through Agni as
also through Pindadaan; and that dutiful human beings satisfy Pitruganas on Annual
Ceremony Days, Amavasya days, Eclipse days, Days of change of Ayanas, and Days of
Festivals, Kartika and other significant months and so on. Pitras are satisfied by
destroying Rakshasas, Evil Spirits, Poisonous Creatures and enemies. Devas are satisfied
through Pitruganas. Specifically, the Pitras viz. Agnishvakta, Baahirshad, Ajyapa, and
Somapa safeguard against Evil Forces in the Four Directions of East, South, West and
North respectively. The Nine Pitruganas viz. Vishva, Vishwabhuk, Aradhya, Dharma,
Dhanya, Shubhaana, Bhutida, Bhutikrit, and Bhuti safeguard all the directions.Kalyan,
Kalyanakarta, Kalya, Kalyatarashraya, Kalyatahatu, Anagha, Vara, Varenya, Varada,
Pushtida, Trushtida, Vishwapata, Dhata, Mahan, Mahatma, Mahita, Mahimaavan and
Mahabal-all sin demolisher Pitraganas. A total of hundred thirty other Pitruganas do also
bestow happiness, fame, posperity, contentment, good health and so on. (The above Stuti
of Pitraganas is considered worthy of remembrance at the time of performing Shraadhas).
Being highly pleased by Ruchi Munis tributes, Pitruganas were happy that the Muni
agreed finally to marry, located a suitable damsel for the wedlock and repeated Lord
Brahmas boon to beget the next Manu Rouchya. During this Manus time, the Sapta
Rishis would be Dhritiman, Avyaya, Tatvadarshi, Nirmoha, Sutap and Nishprakapya who
ensured that in the thirteenth regime of Rouchya there would be least disturbance of
Peace and Dharma. Dharma vriddhisthadaarogyam Dhana Dhaanya Sutodbhahah,
Nrunaam Bhavatyasandigdhamasmin Manvavantarey Shrutey/ Pitrustavam tathaa
Shrutvaa Pitruumaamcha tathaaganaan, Sarvaankaamaanavapnoti tatprasaadaan Maha
Muney/ (Listening about the account of this Manvantara, human beings would benefit by
the enhancement of Virtue, Health, Prosperity, Foodgrains and Good Offspring. Hearing
the extollment of Pitras and Pitruganas would confer fulfillment of all wishes.)

62

Bhouthya last Manu-Prayers by Shanti to Agni Deva to rekindle Nitya Agni

Sage Bhuti was the ever-angry disciple of Angirasa Maha Muni who was dreaded by one
and all for any minor irritation that might attract a curse to the victims. He had no
children and that was one of the causes for his annoyance and frustration. Even Surya
Deva desists from being too hot in the Ashram of Sage Bhuti, and Vayu Deva, Varuna
Deva and Chandra could ill-afford to display their extreme features! Bhuti Muni had a
brother called Suvarcha who also did not have a child and desired to perform one Yagna
and entrusted the task of organising it to Bhuti. The responsibility of managing the
Ashram was entrusted to one of Bhutis disciples named Shanti and Bhuti made special
mention of maintaining Nithya Agni or Constant Fire at the Ashram. As Shanti went
out of the Ashram to fetch Samidhas (Dried pieces of wood), flowers and fruits to
maintain the daily chores at the Ashram, Shanti went out once and the Nitya Agni was
found put off on return. Shanti was frightened of the consequences as Bhuti Muni would
certainly tear him down; the Guru would also come to know if the Nitya Agni in the
Ashram was re-kindled by his remote sense. Not knowing what to do, the disciple could
only seek refuge from Agni Deva and entreat Him with high concentration and Agni
Stuti is as follows:
Om Sarva Bhutaanaam Sadhanaaya Mahatmaney, Eka dwi panchadhishinyaya Rajasuye
Shadaatmaney/Namah Samasta Devaanaam Vritthidaaya Suvarchasey, Shukra rupaaya
Jagataamaseshaanaam Sthithih pradah / Twam Mukham Sarva Devaanaam Twayaanti
Bhagavahnivih, preenayasyakhilaam Devaamstath praanaah Sarva Devataah / ( My
sincere respects to You Mahtama! You are the facilitator of all human beings with a
single or two or five Rupas or Forms, but with Six Murtis at Rajasuya Yagnas; You are
the Mukha Rupa or the Facial Form of all the Devas engaging them with their
respective occupations as also Suvarcha or the Sparkle as the Shukra Rupa, the Preserver
of the Universe and Satisfier of Devas through oblations of Ghee (classified butter) and
as such the Life to them!) Hanthu havisthavyyanala medhatwamupagacchhati, tattascha
jalarupena parinaamupaiti yat / thenaakhiloushadhee janma bhavatyanilasaarathey,
Aoushadheebhira sheshaabhih Sukham jeevanti jantawah/ Vitanvathey naraa
Yagnaamstvatsrushtaasvoshadheeshu cha,Yagnairdevastatha Daityaasta
dvandrakshaamsi pavaka/Aapyaayanthey cha they Yagnaastvaadhaaraa Hutaashana,
Atah Sarvasya Yonistwam vahney sarvamayas tatha/Devatha Daanavaa Yakshaa
Daityaa Gandharva Raakshasaah, Maanushaa Pashavo Vrikshaa Mriga
Pakshisareesrupaah/ Aaapyayyanthey twayaa sarvey samvarthantheycha Paavaka,
Twattha yodbhavam yaanthi twayyanthey cha tathaa layam/ ( You convert Havisinto
Medhatvaor Brain Power which takes the Form of Water as that produces Aushadhis
or Medicines and humanity is happy and healthy as a result. When human beings enjoy
themselves with contentment, they perform Yagnas and these Sacred Rituals enabled by
You (Anila Saarathey!) satisfy Devas, Daityas, Rakshasas and so on; thus Hutashana!
You are the Adhara Swarup or the Fulcrum, the Utpanna Karta or the Creator and
Sarvamaya or the Omni Present! In other words, the whole Universe comprising Devatas,
Danavas, Yakshas, Daithyas, Gandharvas, Rakshasas, Human Beings, Animals, Trees,
Birds, Reptiles is indeed the Srishti of Almighty! You are the conduit or the Great

63

Medium of Srishti, Stithi and Laya) Apah srujaasi devatvam twamatsi punarevata,
pachyamaanaastwaya taascha praaninaam pushti kaaranam /Deveshu tejorupena
kaantatya siddheshvavasthitah, visharupena Nageshu Vaayurupah patatrishu/
Manujeshu bhavaankrodho mohah pakshi mrimaadishu, Avashtambhosi tarusha
kaathinyam twam Mahiprati/ Jale dravas Bhagavaajjva rupi tadhhaniley, vyapitvena
tadhaivaagney nabhaasitwam vyavasthitah / Twamagney Sarva bhutaan antascharaasi
paalayan, twamekamaahuh kavayastvaamaahus trividha punah (Deva, You produce
water and also consume it; all Pranis or Animate Beings are sustained, fit and dynamic.
You are the Tejo Swarupa of Devatas, Buddhi Rupas of Siddhas, Visha Rupas or of
Poisonous Forms of Nagas, Vayu Rupas ( Forms of Wind) of Birds, Krodha Rupas or
Forms of Antagonism of human beings, Moha Rupas ( Passionate Forms ) of Animals,
Sthita Rupas ( Forms of Steadiness) of Vrikshas (Trees), Kathinyata or Endurance of
Earth, Drava Rupa (fluidity) of Water, Vega Rupa (Speed) of Vayu ( Wind), Vyapti
Swarupa(All Encompassing Form) of Akash (Sky); but Agni Deva! You administer all
the Beings and mobilise the inner consciousness of all and also end up the Universe; that
is why Poets depict You as one entity but also describe You as Three, since You perform
all the Three Acts of Srishti, Sthiti and Laya! ) Thwaamashtadha kalpayitva
Yagnamaahamakalpayan twaya shrishtimidam viswam vadanti paramarshyah/
twaamrutehi jagatsarvam sadyo nashyadyutaashana, thubhyam krutvaa Dwijah pujaam
swakarma vihitaam gatim / Prayanti havyakavyadyaih Swadhaa Swahabhaabhyu deeranaat, Parinaaamatma veeryaani ninaamamaraarchita/ Dahanti sarva bhutaani
tatho Nishkramya hetah, Jaatavedastavyai vedam vishwam srashtam Mahaadyutey/
Tavaiva Vaidikam karma Sarva bhutaatmakam jagat, Namastonala Pingaaksha
Namastestu Hutaashana/ Paavakaadya Namastesthu Namasthey Havya -vaahana
twameva bhukta peetaanaam paachanaadvishwa paachakah/ (Agni Deva! Poets actually
describe You in Eight Forms right from Yagnas onwards till destruction; Brahmanas
through the Havya- Kavya recitations and oblations by the Mantras of Swaha and
Swadha which fulfil all the required rituals and take steps forward to Realisation of the
Almighty; Your Agni Sikhas from the Homa Kundas and destroy Bhuta ganas,
Jaataveda, Hutashana, Adya, Pavaka! My sincere respects to You, the materials that You
absorb by way of bhukta and Peeta dravya (by eating or intaking) and clean up the
World.)
Shanti continued his Stuti: Sasyaanaam paaka karta twam poshta twam Jagatastatha,
Twameva Meghastwam Vaayustwam Beejam sasyahetukam/ Poshaaya Sarva
bhutaanaam, Bhuta Bhavya Bhavodyasi,Twam Jyotih Sarva bhuteshu Twamaadityo
Vibhaavasuh/Twamahastvam tatha Raatriubhey Sandhey tatha Bhavaan,
Hiranyaretastwam Vahney Hiranyodbhava kaaranam/ Hiranya garbhascha Bhavaanhiranyasadrusha prabhah, Twam Muhurtam Kshanascha Twam Twam Trutistvam tatha
Lavah/ Kalakaashtaa nimeshaadi paapebhya Ihikaachya Maha bhayat,Karaalee nama ya
jihvaMaha Pralaya kaaranam/ Tatha nah paahi Paapebhya Ihikaaccha Maha Bhayaat,
Karoti kaamam Bhutebhyo ya the Jihva Sulohitaa/ tayaa nah paahi Paapebhya
Ihikacchha Maha Bhayat/ (You are the Bija Swarupa enabling farming, You are the
Preserver, You are the Megha or Clouds, the Vayu or Air; the Past, Present and the
Future; the Jyoti Rupa, the Aditya Surya; the Dawn, Dusk and Night; You are the Golden
Sperm, the Golden Belly, the Gold-like Swarupa; You are the measurements like

64

Muhurta, Kshana, Triti and Lava. You are the Kaala Kaashta Nimesha Rupas or Forms
and of Eternal Time; Please save us from the changes of Time, from the fear of Ihika or
the on-going Life by the grace of Your Fiery Tongue named Manojava; also provide
boons by another tongue of Yours called Sulohita; may another tongue called
Sudhumra -varnademolish our illnesses; may Sphulingininamed tongue secure us
from Samsara Bhaya; and may Viswa named tongue bestow propitiousness to
humanity.) Pingaaksha Lohitagreeva Krishna Varna Hutaashana, traahimaam sarva
doshobhyah samsaaraadudhareha maam/ Praseeda Vahney Saptaarchi Krushaano
Havyavahana, Agni Pavaka Shukraadi naamaashtaabhirudeeritah/ Agneygrey Sarva
Bhutaanaam Samutpakttir Vibhaavaso, Praseeda Havyavaahaasya abhishtuth
mayaavya,Twamakshayo Vahniraachintya rupah samruddhimandushprasahoti teevratah/
thavyayam Bhimamashesha lokasamvardhakam hanthyathati viryam, twamutthamam
tatvamashe satvathrutpundareekastha mananthameediam/ Tatvaa tam Vishva midam
Charaacharam Hutaashanaiko Bahudhaa twamatra/ ( May Your orange coloured eyes,
red coloured neck and Krishna Varna Form safeguard me from performing doshas or
sins. You are the Saptarchi, Havyavahana, Krushanu, Agni, Shukra, Pavaka and such
other Eight Names. You were the far earlier Creation to all Beings; Vibhavasu! Avyaa
Havya Vaha! May I extol You so that You receive my Stuti and grant me equanimity;
You are the Akshaya (Never Diminishing), Achintya or Beyond Sorrow of any kind,
Samruddhi Sampanna (Epitome of Abundance), the Shelter-Point, Balashaali, Avyaya
or Inexhaustible, Bhima Rupa, Protector and Destroyer, the Satva Swarupa, Lotus-heart
of all the Beings, the revered Brahma Swarupa, the Sarva Vyapi or the Encompasser of
the Universe, the Singular Entity displayed in multiple Images and the Omni- Present).
Twakshayah sagiri vanaa Vasundhara Nabhah Sasomaarkamahadimvaakhilam,
Mahodadherjatharagatascha vaadav bhavaanvibhuvuh pibati prayaamsi
Paavaka/Hutashanaastwamiti sadaabhi pujyasey Mahaa kratou niyamaparair
maharshibhih, Abhishtutah pibasi cha Soma madhvareyvashatkrutaanyapi cha
harshamshi Bhutaye/Twam Vipraih SatatamihejyasePhallartham Vedangyoshvatha
Sakaleshu geeyase twam, Tadvetoryajana parayana Dwijendra Vedaangaanyadhi
gamayanthi Sarva Kaale/Twam Brahma yajanaparasthaiva Vishnu Bhuteshah Surapatir
Yamaa Jaleshah, Suryendu Sakala Suraasuraischa Havyaih Santhoshaamata phalaanya
-thatpruvanti/ Archibhih Paraamoghapaghata drushtam sampushtam tava Shuchi
jaayatey samastam, Snaanaaam Paramamathiva Bhasmaanaa Sat Sanandhyaayam
Munibhirateeva sewasye tat/Tat krutwa Tridivamavaapnuvanti Lokaah sadbhaktya
Sukhaniyataah samuhi gatim, Praseeda Vahney Shuchi naamadheya Praseeda Vayo
Vimalaati deeptye/Praseeda me Paavaka Vaidhyutaabha Praseeda Havyashana Paahi
maam twam, Yattey Vahney Shivam rupam ye cha tey Saptahetayah The paahi na stuto
Deva Pita putramivaatmajam/ (Anila Deva! You are Eternal, You have the Swarupa of
Prithvi along with coutless Mountains, the Akaash Swarupaor of the Form of Sky with
Sun and Moon; the Kaala Swarupa of Days and Nights; the Badabagnior the
Mammoth Fire outside of the Massive Oceans; the Recipient of Huta Havis as Food due
to which reason Maharshis performing Maha Yagnas pay spontaneous tributes to You;
You are the Consumer of Somarasa and Havis along with Vashatkaar; You are the
Unique Entity who is constantly praised by Yagna paraayana Brahmanas, through the
Medium of Vedangas; You are Brahma, Vishnu and Maheswara, Devarajendra, Yama,
Varuna, Surya, Chandra and all other Devaganas; the Purifier of any and every material

65

by the touch of Your blazes as the best method of sanitization among all types of
Snanaas (baths) is by converting any object into Bhasma or ash! Vahni Deva, You are
the Unique Cleanser of the entire Srishti! If a Human Being adopts this method of
purification, then Vayu Deva would oblige the transfer of the Being from Bhuloka to
Swarga loka at Great Speed! Let the same velocity be assumed by Vayu Deva to bring
Agni Deva to the Ashram of Sage Bhuti and let Vahni Deva take note of my sincere
appeal to save me from my great predicament and bless me to materialize His very kind
appearance in the Homa Kundaas Nitya agniand pardon my carelessness and
foolishness just as a father would do to his son.
By being immensely pleased with the earnest Stuti, Agni Deva appeared before Shanti
and granted the boons of re-kindling the Everlasting Fire at the Homa Kunda at the
Ashram of Maha Muni Bhuti, providing an Illustrious Son to the Sage who would be the
ensuing Manu to be called Bhoutya as his Manvantar would be acclaimed as EpochMaking as also blessed Shanti who did not wish for any boon displaying his self-lessness
and sincere devotion; Agni Deva sanctioned the fulfillment of generic desires to
humanity as contained in the Stuti by Shanti. He assured Shanti that whoever reads or
hears the above Stotra, especially during Yagnas, Festival Days, Tirtha Yatras, Eclipses,
Mangala Karyas like weddings, Vratas, and Purnima and Amavaasyas or at any time
during night or daytimings would be provided security from Fire hazards, illnesses,
poverty, want of good progeny and discontentment. During the regime of Bhoutya Manu,
the Deva Ganas would be Chakshusa, Kanishtha, Pavitra, Swajira and Dhaaraavruka.
Indra would be called Shuchi. Agnighna, Agni baahu, Shuchi, Mukta, Madhava, Shakra
and Ajita would be the Sapta Rishis.
Manvantara Phala Shruti
Reading or hearing the accounts of the first Manvantara of Swayambhu provides Dharma
Prapti (Virtue); the second Manvantara of Swarochisha yields Sarva Kamna Siddhi
(Fulfilment of all desires); the third Mamvantara of Uouttama gives prosperity; the fourth
Tamasa Manvantara endows with Gyana Laabha (Profit of Knowledge); the fifth
Raivata Manvantara grants Buddhi (Mental Power) and Swarupavati Stree (Beautiful
Woman); the sixth Chakshsa Manvantara offers Arogya Labha (Good Health); the
seventh or the present Manvantara headed by Vivaswata Manu grants physical strength;
the forthcoming eighth Manvantara of Surya Sawarna supplies Putra Poutra Labha (Good
Progeny); the ninth Brahma Savarni Manvantara offers Mahatmya(Great Significance);
the tenth Dharma Savarni Manvantara yields Mangala( propitiousness); the eleventh
Manvantara of Rudra Savarni yields Sumati(Brain Power) and Jaya (Victory); the
twelfth Manvantara of Daksha Sawarni bestows Superiority of the entire Vamsa as also
of Best Gunas or Features; the thirteenth Manvantara provides (the strength to destroy
enemies) and Phala Shruti of the last and fourteenth Manvantara of Bhoutya gives Deva
Prasada and Agnihotra Phala (Blessings of Devas, especially of Fire God).

66

Surya Deva-Vedic Origin, Physical Birth, Wedding and Progeny

Markandeya told the Brahmana Kroushti as folows: As Lord Brahma desired to intiate
the task of Creation, he created Daksha from his right thumb and Aditi from his left
thumb and their children were Kashyapa and Martanda Deva. The latter is of Brahma
Swarupa; the Provider of boons to the entire Universe; is present at Adi-Madhya-Antha
(the Beginning, Middle and End) of Srishthi- Sthiti and Pralaya (Creation-Preservation
and Termination); Sarva Bhuta Swarupa (The Form of all Beings), Sarvatma (The
Soul of the Entirety) and Sanatana Paramatma (The Most Ancient and Greatest Soul).
He has many names like Vispashta, Parama, Vidya, Jyoti, Shaswati, Prakashita, Deepti,
Kaivalya, Gyan, Aavirbhava, Praakaamya, Samvita, Bodha, Avitgati, Smriti and Vigyan.
Herebefore Creation, when there was utter darkness, an endless Egg was materialised, in
the midst of which, Pitamaha Brahma was present atop a lotus stem. As he broke open
the Egg in the middle and from his mouth emerged the Maha Shabda (The Enormous
Sound) AUM. This Sound was followed by the the Foremost Sound BHU; then came
BHUVAH, followed by SVAHA; the Sum of these Three Echos formed Surya. The
Maha Shabda AUM consituted the Sukshma Rupa or the Tiniest Form Surya Deva; this
was tagged along the Sthula Rupas or the Gross Forms viz. MAHAH, JANAH,
TAPAH, and SATYA (Omityasmatswarupatu Sukshma Rupam Raveh Param/Tatho
Mahariti sthulam janam sthulataram tathah, tathasthapasthtah satyamiti murtaani
saptadha/ Sthitaani tasya rupaani bhavanti na bhavanti cha, Swabhaava
bhaavayorbhaavam yato gacchanti samsayam/Aadyantam tatparam suhkshmam rupam
param sthitam, Omithuktam maya Vipra! Tatpara Brahma tadyupuh/)
Markandeya continued to explain to Brahmana Kroshti that when the Sacred Egg was
burst and Brahma emerged, his principal head released Rig Veda; from his eastern head
came out Yajur Veda; from the western head came out Sama Veda and from the mouth of
the northern head materialized Atharva Veda. Rig Veda was of Rajo Guna, Yajur Veda of
Satvika Guna, Sama Veda of Tamasika Guna and Atharva Veda of a blend of Satvika and
Tamo Gunas. The splendour of Rig Veda gave a powerful sound AUM; the first
segment was encircled by a second circle of Yajur Veda giving out a reverberation of
AUM, the third circle of radiance being of Sama Veda furnished the resonance of AUM
again and the final segment too echoed the sound of AUM; thus AUM was the common
feature of all the Vedas. The Rig, Yajur and Sama Vedas are of the nature of Shanti
(Peace), Pushti (Well being) and Abhicharika (Negative) respectively while Atharva
Veda is an Antargita (enclosed) entity. Since the entire Universe was engulfed in
darkness and just emerged clean, it had instantly become lit up on its upper, lower and
side ways, following the radiance of Vedas and had thus assumed an identity and
definiteness; the initial signs of illumination of Adyagni(the foremost blaze) came into
being then! The threeVedas of Rig, Yajur and Sama attained prominence at the mornings,
noons and evenings respectively. Before the Purvahna (pre-noon), Rig Veda based
Shanti Karmas of positive nature are performed; at Madhyahna (noon), Yajur based
Pushti Karyas (growth oriented tasks) are performed; at Aparahna (afternoon) are
executed Sama Veda Karyas of Pitras; while at Sayamahna or even later only negative
or maledictory nature are done based essentially on Atharva Veda. It is stated that Srishti

67

Kaala is of Brahma Swarupa signifying Rig Veda or of Satvika character, Sthiti Kaala is
of Vishnu meant for Yajur Veda highlighting Rajasika Guna and Samhaara Kaala is of
Rudra Deva based on Sama Veda representing Tamasika Guna; thus Aparahna Kaala is
of Asuchi (impurity). These timings are hence of Vedatma, Veda Samsthita and Veda
Vidyatmika respectively of Purvahna, Madhyahna/ Aparahna and Sayahna.
Since radiance and radiation constitute the essential ingredients of Srishti (Creation),
-besides of course water, the primary hold of existence of all Beings- Lord Brahma
before initiating Srishti formally acknowledged the primacy of Surya Deva and
eulogised him to say that Sun God was the Atma Swarupa or the Soul Form of the
Universe as also the Vishva Rupa and Vishva Murthi (the Form and Profile of the
Universe), and the Unique Embodiment of Luminosity and Heat which were the sinequa-non of Existence. Brahma also said that Surya Deva was the nucleus of Vedas, and
the featureless Para Brahma Swarupa possessing all powers of Creation, Preservation
and Annihilation; that he had the Omnipotence which facilitated the existence of Pancha
Bhutas or the Five Elements of Earth, Water, Fire, Wind and Sky; that he was the OmniPresent Saviour of the Worlds. Having said thus Lord Brahma initiated the process of
Creation. As happened at the erstwhile Kalpanta, Brahma created Devas, Asuras, human
beings, animals, trees, and the rest of flora and fauna. Kashyapa and Aditi were
responsible to produce Devas while the former and Diti created Daityas. Among
Kashyapas other wives Daan produced Danavas, Vinati gave birth to Garuda and Aruna;
Khasa produced Yakshas and Rakshasas; Kadruma gave birth to Nagas (reptiles); Muni
produced Gandharvas; Krodha produced Kulyaganas; Riskta gave birth to Apsaraas; Ira
created Iravata and all other Elephants; Tamna created Shyeni and such other Kanyas;
Ukka produced Shyana, khechara ganas including parrots and Pratha produced the rest of
the birds.
As Devas on the one hand and Danavas, Rakshasas and Daityas on the other confronted
each other, Aditi extolled Surya Deva and prayed for victory to Devas in their battles:
Namastubhyam Paraam Sukshmam Souvarnim vibratey tanum, Dhaamdhaama
vataamesha dhaamnaadhara Sahvata! (You are the smart archer of golden arrows; the
profile of luminosity and the Holder of radiance, my greetings to you!). Aditi eulogised
him further to say that he would assume a mercilessly blistering form to absorb water for
eight long months and facilitate timely rains as Maha Megha Murti or the Grand Form of
Clouds and save the World from famines and droughts; that he saved the World from
diseases and untimely deaths by making available Aushadhis from Nature; that he was
entirely responsible for the lives of human beings by nurturing crops, foodgrains, fruits,
vegetables and flowers; that he was enabling Yagna Karyas, Tarpanas, and other holy
tasks and satisfy Devas and Pitru ganas; that he was the Omkara Rupa determined to save
Dharma (Virtue) and nullify Evil and preserve and promote Peace and Prosperity. Aditi
further praised Surya Deva saying: Twam Brahma Harirajasanjnita stwamindro
Vitteshaha pitrupatiratpatih Sameeraha Somognirgaganapatihir maheedharobhihi kim
stavya tava sakalaatmarupadhaamnih (You are Brahma, Vishnu, Maha Deva, Indra,
Kubera, Pitru Pati Yama, Ambupati Varuna, Sameera Vayu, Soma, Agni, Gagana,
Mahidhara, Samudra, Teja and Sakalatma Rupa! How much could I extol you! Please
save my children Devas and vindicate justice and virtue!). As Aditi prayed to Surya

68

Deva, the latter appeared before her and bestowed the boon to her that he would be born
to her, destroy the enemies and make Devas happy. So saying, the Soushumna Kiran or
the Sun Ray called Soushumna of Sahasraamshuor the Thousand Rayed Surya Deva
entered Aditis garbha (womb). Devi Aditi performed Chandrayana and such other
Vratas and drastically reduced her food intake. Her husband Kashyapa Muni was highly
annoyed at her heavy penances and questioned: Kim maarayasi garbhaanda miti
Nityopa- vasini! (Why are you destroying the conception with your heavy penances?).
Aditi replied: Sa cha tam praaha garbhaanda metat pashyati Kopana! Na maaranti
vipakshaanaam mrutavey tadbhavishyati (Hey Angry man! This garbhaanda which you
see is not being destroyed by me; this shall destroy the enemies!) However, Aditi felt
insulted by the remarks of Kashyapa and tried to remove the conception, but Kashyapa
Muni revived the same with appropriate Mantras and the kind Ravi Deva came out of
her abdomen even as a loud Asharira Vani or a Celestial Voice was heard addressing
Kashyapa Muni to say: Maaranti the yatah proktametadanda twaya Muney, tasmaan
Muney stutasteyam Maartaandakhyo bhavishyati/ Suryadhi kaaramcha vibhur jagatesha
karishyati, Hamishyatya suraanaamschaayam yagna bhaagaharaanareen (Hey Muni!
You said that the Anda (Egg) would be destroyed (Maarit)! That is why your son would
be called Martanda. This Vibhu would replace Surya Deva and destroy the Yagna
bhaaga haari or the thieves of Yagna Phala (the fruits of Yagnas), viz. Asuras! On
hearing the Celestial Announcement, Devas became extremely delighted but Daanavas
realised that their end would arrive soon. As prophesied, Devas headed by Indra
challenged Danavas, Daityas and Rakshasaas and Martanda Devas blaze and
illumination burnt the latter into ashes and Devas regained their lost glory once again.
Prajapati Viswakarmas daughter Sanjna was married to Vivaswan or Surya Deva. Their
elder son was Vaivasvata (the present Manu) followed by Yama and daughter Yami.But
Sanjna was unable to withstand the vision of Martanda and hence materialised Chhaya
Devi who promised to replace Sanjna as long as Surya Deva would not touch her hairs
and would not curse her with a Shaap on learning the truth that she was a surrogate!
Sanjna shifted to the abode of her father Viswakarma, who in course of time nagged his
daughter to get back to her husband; as the fathers pressure became intense, she left her
fathers residence too and became a mare to perform Tapas in a forest. Chhaya Devi
who proxied for Sanjna gave birth to Saavarni who too was destined to become a future
Manu and Shaneswara, besides a daughter called Tapati who married a King called
Samvaran eventually. Yama was annoyed at her mothers partial treatment to some
children at the cost of others and in the course of a heated argument, he raised his ankle.
The angry mother Chhaya said that after all she was the wife of a glorious Deity and
certaily deserved respect to her and since he did not do so, the flesh of his ankle would
fall off! Dharmatma Yama was taken aback by this curse and in righteous agitation
approached Surya Deva in great despair along with his brother Vivasvata. He told the
father that indeed he behaved rashly with her mother for which he readily sought her
forgiveness and that he would never repeat the mistake again; however, the curse given
was unduly disproportionate to his relatively minor act of indiscretion that no mother
would award. Even if a son did a mistake, a mother would ignore or chide the son, but in
this case the curse given smacked of vengence. Surya Deva too wondered that a person of
Yamas virtue and truthfulness was indeed badly hurt and asked Sanjna about her

69

version. Chhaya Sanjna got afraid when she was confronted and made a clean confession
that she was a replacement to the original Sanjna who went to her fathers abode as she
was unable to bear the excessive heat and dazzle of Surya Deva. On enquiry,
Viswakarma too suggested the Sanjna should return to her husband and thought that she
did so. From his Inner Vision, Surya Deva realised that Sanjna got converted as a mare
and was performing Tapasya at Shaka Dwipa eversince. Surya Deva felt remorseful of
what all happened. He sought Brahmas approval to reduce the severity of his heat and
radiance gradually and Brahma instructed Viswakarma to take actions as follows:
Original Surya Deva be kept as a reserve in the Surya Mandala (Solar Orbit) by onesixteenth; of the rest, one-fifteenth part was utilised to materialise Vishnu Bhagavans
Sudarshana Chakra, Shivas Trishula, Kuberas Palki (Palanquin), Yamas Danda,
Kartikeyas Shakti and various Astras of Devas. Thus Surya Deva became less severe
and manageable of his vision to Trilokas, which however was harsh enough to destroy
enemies. Subsequently, Bhanu Deva assumed the form of a horse and shifted to the Place
where Sanjna was performing Tapasya in the form of a mare. Sanjna mistook the horse as
a stranger and sought to secure back. The mare and the horse rubbed their noses and
Suryas virility entered through the noses to the mares garbha (womb); instantly two
Ashwani Kumars called Naasatya and Dastra as the horses gave out similar sounds in
their union. Out of the rest of Suryas semen, another son called Revanta emerged as
seated on a horse back carrying bow and arrows and a powerful sword. Both Surya Deva
and Sanjna returned to their original forms and abodes. The eldest son Vivaswanta was
declared as the Seventh Manu, Yama Dharma Raja was blessed to become Lokapalak
and also as the Chief of Pitruganas, Yamuna became a holynriver, Aswani Kumars were
appointed as Physicians to Devas, Revant became the Chief of Guhyaganas, Saavarni was
declared as the eighth Manu, Shaneswara became a popular Graha (Planet) and Tapti
too became a holy River.
Surya Mahatmya-An illustration of Rajyavardhana (Surya Stuti included)
Mahatma Markandeya narrated to Brahmana Kroushti illustrating the example of King
Rajyavardhana, while highlighting the importance of Surya Deva. The King ruled his
Kingdom so ideally that there were no robberies, diseases, and poverty. He married a
Princess named Manini and his family life was ideal too. Having ruled the Kingdom for
seven thousand years of contented life, the King found his wifes disposition rather sad
one day and sought the reason for it; she noticed a white hair on his head. He said that it
was time for him to take to Vanaprasthashrama or retirement to forest life. None in the
Royal Court approved of his proposal including the Ministers, Army, Brahmanas, the
entire Administration and the normal citizens and in fact they all vehemently protested,
despite the Kings argument saying Jaatasya maranam dhruvam and none could defy
the laws of Nature. But every body in the Kingdom performed Vratas, Pujas, Yagnas, and
all kinds of sacrifices to let the life of the King extend his life.Brahmanas performed
Tapasyas, Homas, Veda Pathanas, Surya Namaskaras in deep waters of Holy Rivers. In
fact, a group of them worshipped a Popular Gandharva Deva named Sudama; he
appeared in person and advised that the wish of longevity for Rajyavardhana was surely
fulfilled of groups of the Subjects of the Kingdom should pray to a Temple of Bhaskara
Deva Temple at Guha Vishala Vana on the Kamarupa Mountain. As such groups were

70

formed and collective worship gathered momentum in the Temple by turns by way of
Nithya Pujas along with Shodasopacharas of Pushpas, Gandha, Dhupa, Deepa, Japa,
Homa, Naivedya and Stutis as follows:
Deva Danava Yakshaanaam grahaanaam Jyotishaamapi, tejasaathyaadhikam Devam
Vrajaam sharanam Ravim/ Divim sthitaam cha Deveshaam dyotayantam samantatah,
Vasuhaamantarikshim cha vyapyuyantam Mareechibhih/Adityam Bhaskaram
BhaanumSavitaaram Divaakaram, Pushaanamaryamaanam cha Swarbhaanum Deepta
deedhitam/ Chaturyugaanta kaalaagnidyushprakshyam pralayaantagam, yogeeswara
maanantham cha raktampeetam sitaasitham/ Rusheenaamagnihotrushu Yagna
deveshavaasthitam, vrajaam sharanam Devam tejoraashim thamachyutam/Aksharam
Paramam guhyam mokshadwaraamanuttamam, Chandobhiraswarupaischa
sakrudyukthair vihangamam/ Udayaasthamaneyuktam sadaa Meroh Pradakshiney,
Anrutam charitam chaiva punya teertham pruthagvidham/ Vishwa sthitimachintyam cha
prapannah sma Prabhaakaram, Yo Brahma yo Mahadevo Yo Vishnuryam Prajaapatih/
Vayurakaashamaapascha Prithivi girisa girah,Graham Chandradya Vanaspatyam
drumashadham/Vyaktaavyakshetu Bhuteshu Dharmaadharma pravartakah, Braahmi
Maheswari chaiva Vaishnavi chaiva the tanuh/ Tridha yasya Swarupam tu Bhaanorbhaaswan praseedatu,Masya sarva mayesyedamangam bhutam Jatprabhoh/ sa nah
praseedakaam bhasangkitaam yascha jeevanam,Yasaikamaksharam rupam Prabhaa
mandaladrusham/ Dviteeyamaindavam soumyam sa no Bhaaswavan praseedatu,
tabhyam cha tasya rupaabhyamidam Vishvam vinirvitam/ Agnishomayam baaswaamsa
no Devah praseedatu/
(We take refuge from Surya Deva who is far more lustrous than all other Devas,
Danavas, Yakshas and Jyotishka Grahas. We pray to that Deveshwara who stays on the
Sky and illuminates all the Directions; that Bhaskara, Savita, Diwakara, Pusha, Aryama,
Swabhanu, Diptadidhiti and Yogeswara whose rays are spread out all over Vasudha
(Earth) and Antariksha(Sky); that Kaalaagni Swarupa who could never be possibly
visioned with his fiery form in multi colours of blood red, yellow, white and black; that
Deva who experiences the august presence of Yagna Deva who is Eternal, Indestructible
and of Parama Guhya(highly confidential) Brahma Swarupa; that Parama Deva who is
identified with the Saptaashwa Ratha (Seven horse drawn chariot) circumambulating
the Meru Mountain from dawn to dusk, all over the firmanent; that Prabhakar who took a
physical form from Aditi Garbha; that Ananta (Endless), Achintya (Incomprehensible),
Adi Deva who is illusive yet real; that Brahma, Maha Deva, Vishnu, Prajapati, Vayu,
Aakaash, Jal, Prithvi, Parvat, Samudra, Graha, Nakshatra, Chandra, Vanaspati, Vriksha
and Auoshadhi Swarupa; that Prabhakara who is conceivable yet inconceivable as also
the Provocator of Dharma and Adharma among all human beings; and that Parama
Devata who is Braahmi, Maheswari and Vaishnavi who appears in three distinct Forms,
yet the same Entity. We salute with veneration and unreserved devotion to that Unique
Jagat Prabhu who is impossible to look at for long and yet of the Chandra Swarupa who
is cool and soothing. We seek protection from that Bhaskara who is of the Swarupas of
Agni as well as of Soma; or in other words of contradictory identities and
manifestations). The sincere Prayers that the groups of Devotees made to Bhaskara Deva
pleased him and appeared in a form that could be visible and granted them the boon of
active life of ten thousand years to the King with excellent health and contentment. The
King was no doubt happy but desired that all his citizens should have similar benefit of

71

longevity and prosperity. As the King raised this genuine doubt, all concerned including
the Queen performed similar pujas and prayers.As a result, those who undertook the
worship were able to receive Bhaskara Devas blessings and boons. Sage Markandeya
thus affirmed that sincere Aradhana would always pay to a readily visible God on the
Sky, day in and day out, depending on the intensity of faith and devotion.
Some highlights of Surya Vamsa Kings and their unrelenting virtues
In the current Manvantara headed by Vaivaswata Manu, quite a few illustrious Kings
reigned in the lineage; Vaivaswata had seven sons, viz. Ikshvaku, Saryati, Naabhaga,
Rishta, Narisyanta, Prushaghna and Dhrushta. For example, Ikshvakus lineage was of
Vikukshi-Sasada-Puranjaya-Kakustha-Pruthu and so on; it was in this ancestry that the
Epic Hero Shri Rama belonged to.From another son of Vaivaswata, viz. Saryati was born
Sukanya who was wedded to Chyavana Muni; the girl visiting a garden happened to
pierce the eyes of the old Muni in Tapasya covered by a bush mistaking the eyes for
twinkling worms and father Saryati gave away the girl in wedlock to appease the Muni
who was blinded due to the piercing, but by the grace of Aswini Kumars (the Physicians
of Devas) the Muni regained his eye sight as well as youth. Nabhaga was another son of
Vaivaswata and the formers junior son also called Naabhaga was cheated by his brothers
by taking away his share of the property too. The Junior Naabhaga complained to the
father and the junior was advised to recite Vedic Mantras in a Yagna of Planetary heads
nearby; the Devas were pleased and blessed the junior to receive considerable wealth.
But, a dark person with a frightful face and an offensive tone objected to the Junior
Nabhaga receiving the wealth; the junior complained to his father but the latter
realised that the dark person was none else but Lord Shiva Himself! The underlining
Message of the Lord was that the son should rather prefer Spiritual Wealth to material
prosperity. Another son of Vaivaswata called Visishta performed Yagna for securing a
son under the over-all management of Sage Mitra Varuna but due to an indiscretion of
the Hota (Manager) of the Yagna, a daughter Ila was born instead of a son. But by the
mantrik powers of Matravaruna, the daughter Ila was converted as a boy called
Sudyumna. As Sudyumna became a King eventually, he went out on a hunting spree and
unknowingly entered the gardens of a forest which were inaccessible since Siva and
Parvati were in privacy there. Siva cursed Sudyumna to become a woman, but when Sage
Vasistha prayed to Lord Shiva, the latter bestowed a dispensation that the King would be
a male for six months and return to womanhood as Ila for the rest of a year! During the
womanhood, Ila begot Pururava from Buddha the son of Chandra. Vaivaswata Manus
yet another son King Prashaghna who killed a cow hidden in a bush on a hunting spree
mistaking it as a deer. The dead cow belonged to Rishi named Agnihotri and the latters
son was about to curse the King but the Rishi stopped the son to do so; he said:
Kopastapo naashyati Krudhro Bhrashyantaayushuh, kruddhasya galatey Jnaanam
kruddhaascharthachha heeyathey / Na dharmah krodhasheelasya naarthamchaproti
roshanah, naalam sukhaaya kaamaaptih kopenaavishta chetasaam/ (Anger kills
Tapasya; it reduces life span; wavers Jnaanam or wisdom and Artha heenata or
daridram/poverty; angry humans can never save wealth nor fulfill their wishes)!

72

In the Surya Vamsa again, there was a King named Vidurath who found a huge cavity on
Earth in a forest and asked a Muni nearby performing Tapasya about it. The Muni told
that there was a demon of Patala called Kujrumbha who made several such cavities all
over the forest visiting often to destroy what ever came in his way, especially Yagnas and
noble persons. The Muni further cautioned the King that his Kingdom was in danger,
especially since he had a potent weapon called Sunanda, a Mushal (Mace) which was
created originally by Twashta Prajapati; however the weapon would become useless and
ineffective if a woman touched it. On return to his Kingdom, Vidurath consulted his
Ministers and decided to send his sons to be deputed for sending his sons Sunuta and
Sumanta to locate the demon and kill him.Unfortunately, the demon imprisoned the sons
and also kidnapped the Princess Mudavati, who had incidentally known about the
ineffectiveness of the weapon if touched by a woman. The King announced that whoever
could free the Princes and the Princess from the custody of the demon would be wedded
to the Princess. An intrepid Youth called Vatsandra came forward and fought the demon,
since the Princess had already touched the weapon while being kidnapped. The brave
youth Vatsandra killed the demon, married Princess Mudavati and lived happily together.
Yet another King of Surya Vamsa was Vishal of Vidisa Kingdom who was blessed with
an extraordarily pretty Princess named Vaishali. The King announced a Swayam vara
(brides own choice for marriage) and various Princes attended the function. But the son
of a reputed King Karandhama named Balaaswa, who was known for his valour attended
the Function; actually, the Princes name was popular as Aveekshit since he was not
viewed by Grahas(Planets) at malefic positions in the Kundalini or the birth chart. He
tried to take away the Princess by force after defeating one by one, but when confronted
by all the suitors got defeated and imprisoned. The King advised the Princess to select
any one of the rest but she said that he would like only Aveekshit. The King was reluctant
to agree. Meanwhile, King Kardhama attacked Vidisa and freed his son, but Avvekshit
felt humiliated and did not want to marry the Princess or anybody else. A highly
disappointed Princess Vaishali too was firm that she would marry either Aveekshit or
none else. She retired to a hermitage in a forest to meditate. Devas were happy with her
Tapasya and blessed her to give birth to a son who would be an Emperor of Sapta
Dwipas (Seven Islands) or literally the entire Universe. The Princess wondered as to
how this could be possible since she took the vow of celibacy, excepting when wed to
Aveekshit. After some time, a demon called Dhrudhakesha sought to kidnap her when
she raised alarming shouts and since Aveekshit happened to pass by, fought the demon
and rescued the Princess. On mutual consent, they married as per Gandharva way and
returned to King Vishal. In due course, the couple gave birth to a son Marut who indeed
became the Supreme Sovereign of the Sapta Dwipas.
Marut was not only the Chakravarthi (literally he whose chariot wheels move forward
without being interrupted by any Opponent) of Sapta Dwipas controlling the Sky, Prithvi,
Patal and other Under-Sea Lokas as well as Jalasthaansor wherever water existed, but
also the most reputed and virtuous Sovereign of the contemporary times. He performed
thousands of Yagnas with Mahatma Samvarth, who was the son of Angirasa and the
brother of Deva Guru Brihaspati as the Ritvik or the High Conductor of the Yagnas.
The Yagnas were so lavish that the Yagnashalas or the Places of the Sacrifices glittered

73

with gold and jewellery. Brahmanas, who were proverbially poor full of family needs and
desires, were surfeit with Dhana (Cash), Dhanya (Foodgrains), Vastu (material wealth),
Vahana (chariots, horses, elephants and such other carriages) and Kanaka (Gold). Maruts
sovereignty was at such peak that virtue reigned, human desires and ambitions were
absent, Varnashrama Rules were most predominant, sins were at the lowest ebb and
Peace and Contentment were the watch words. In such an idyllic situation, came the
discordant note from the Royal Grandmother Vira who sent a word of caution to the
Emperor. She was no doubt satisfied with the general atmosphere but stressed that utmost
vigilance was required since there had been increasing lapses of General Administration
and the channels of Communication and Intelligence Wings needed to be strengthened.
Vira underlined that even one drop of poison would turn a pond unuseable. She gave
recent examples of killing Brahmana Vidyardhisby Nagas of Nagaloka. This
information infuriated Marut and made extensive preparations to attack Nagaloka; a few
culprits of the Serpent Land responsible for the mischief were rattled out of shiver and
fear and instantly sought the refuge of Maruts father Aveekshit. Marut was bent on
destroying Naga Loka en masse! Aveekshit desired Marut to slow down against the
Naga loka and pleaded mercy to the offending Nagas who apologised profusely for their
sins of Brahma hatya. Both the son and the father took strong positions since Marut
argued for Raja Dharma and for destroying the Snake dynasty for their unpardonable
killings of Brahmanas, while Aveekshit pleaded for mercy to Sharanaarthis or those
seeking pardon and shelter on the basis of Ashrita Dharma. As the trouble started with
Vira the Grand Mother, she appeared and explained that it was she who informed Marut
about the killings. Evenso, the postures taken by the father and son were so intense that
they were ready to fight with each other in a battle! Both the Nagas and Brahmanas
wondered that the principles of Rajya Dharma so vehemently followed might surely end
up in mutual killings of the father and son. Thus Nagas tried to use their expertise in
Aoushadhis (Natural Medicines) and Brahmanas tried their Mantra Shakti to revive the
dead Brahmana Vidyardhis and thus the controversial storm got averted!
Phala Shruti of Markandeya Purana
Chatuh Prashna samopetam Puraanam shrutvapunascha they paapam kalpakoti shathai
krutam/ Brahmahatyaadi paapaani yaanyaayaanya shubhaanicha, taani sarvaani
nashyantitrunaam vaatahatam yathaa/ pushkarey daanamjo punyam shravanaasya
jaayatey, Sarva Vedaadhika phalam samaapthyaachadh gacchati /
(Listening to this highly virtuous Markandeya Purana with Four Questions of Maha
Bharata, would abrogate sins committed through hundred crore Kalpas! Even
Brahmahatya and such other serious Pancha Patakas or the worst listed Five Major Sins
would fly away as mere straws with the forceful velocity of winds. Substantial Punyaor
fruits of high meritorious deeds would be earned in the same manner as of Daan or
charity at Pushkara Tirtha and of reciting all the Four Vedas with sincerity and devotion.)
Puranashravanaa devaparam yogamavaapnuyaat, naastikaaya na daatavyam vrushaley
Vedanindakey/Gurudwijaati nindaaya tatha bhagna vrataayacha, Maataapitro
nindakaaya Vedashastradinindaney/ bhinnamaryaadiney chaiva tatha vai jnaati kopiney,
yetheshaam naiva daatavyam Praanaih kanthagatairapi/

74

(Listening to Markandeya Purana even once would bestow high merits, but do not be
instrumental to give the Purana to Nastikas (Non-believers), Shudras, Critics of Vedas
and Gurus, those who failed to complete performing Vratas and abandon half way, those
who discard their parents, close relatives and normal courtesies etc. Do avoid giving this
Sacred Purana, even if such persons demand and try to read it by hook or crook).
Markandeya Vuvaacha/ Yetatsarvamupaakhyaanam Dharmai Swargaapavargadam, Yah
Shrunoti pathedvaapi sidhham tasya sameehitam/ Aaadhivyaadhija duhkhena kadaa
chhinnaabhiyujyatey, Brahmahatyaabhi paapebhyomuchyatey naathra samshayah/
Samtah swajana mitraani bhavanti hita buddhayah, Naarayah sambhavishyanti dasyavo
vaa kadaachana/ sadartho mishtabhogi chadhurbhikshairnaarvaseedati, paradara paradravya parahimsaadikilbishaih/ muchyateyneka duhkebhyo nityam chaiva Dwijottama,
Ruddhivruddhih smritih shantihi Shreeh Pushtistrushtirevacha/ Nithyam tasya
bhavodvipra yah shrunoti kathaamimam/
( Mahatma Markandeya said: This complete exposition in the Purana bestows Dharma,
Swarga and Apavarga or Fulfillment; whoever reads or hears shall achieve their inner
desires; such persons shall never be victims of physical ailments, worldly difficultes and
complexities, or of any kind of mental troubles or natural calamities; their failings and
indulgences including the worst kind of sins are washed out; their relatives, friends and
well-wishers get more intimate and helpful; they shall have no enemies; they shall never
be troubled by robbers; they attain prosperity; they enjoy excellent food; they shall never
be bothered or involved by other women, others money, and others actions of violence
and their fears; they shall get rid of sorrows of any description; and they enjoy Ruddhi or
prosperity, Buddhi or intellect, Smriti or memory, Shanti or Peace, Lakshmi or Wealth /
propitiousness, Pushti or physical well-being, and Tushti or contentment.)

75

Shri Durga Sapta Shloki

Om Jnaaninaamapi chetaamsi Devi Bhagavati hi sa,
Baladaakrushya mohaaya Maha Maya prayacchati/
(Bhagavati Maha Maya! You pull the minds of even
Gyaanis with force towards obsession!)
Om Durgey smritaa harasi bheeti masesha jantoh,
Swasthaih smritaa mati mateeva shubhaam dadaasi/
(Devi Durga! A mere thought of Yours demolishes fright
among Praanis or Beings, while You provide auspiciousness
in response to the meditation by sensible humans)
Daaridra duhkha bhaya haarini ka twadanya,
Sarvopakaara karanaaya sadaardra Chitta/
(Who else is there but You that is readily prepared with
extreme benevolence to ward off our sorrows, fears and adversities?)
Om Sarva Mangala Maangalyey Shivey sarvaartha saadhakey,
Sharanyey Thriabikey Devi! Narayani Namostuthey/
(Devi! Narayani! You are the embodiment and Provider of
Auspiciousness to one and all; You are Shiva Swarupa or the
Form of Propitiousness fulfilling all our wishes; You are Traimbika
or the composite personification of Lakshmi, Saraswati and Parvati;
We seek shelter from You, as we bend down and greet!
Om Sharanaagata deenaarta paritraana parayaney,
Sarvasyaarti harey Devi! Narayani Namostutey/
(Our greetings to You Narayani! Devi! We seek refuge and safety
from You as we are helpless and harassed).
Om Sarva Swarupey Sarvesey Sarva Shakti samanvitey,
Bhayebhyastraahino Devi! Durga Devi Namostutey/
(Devi! You are the all-comprehensive Form, the Supreme Sovereign,
and the all- Powerful; kindly shield us from diverse types of fears and
apprehensions; our earnest salutations to You, Durga Devi!)
Om rogaanaseshaa napahamsi Tushtaa,
Rushtaa tu kaamaan sakasaa nabhishtaan/
(As You assume compassion, all our diseases disappear; but if indignant,
all our wishes get to nought)

76

Twam ashritaanaam na vipannaraanaam,

Twam ashritaa hyashrayataam prayaanti /
(Those who have already taken asylum from You would never face
difficulties any way; on the other hand, such persons saved by You
could as well provide protection to others too in their turn!)
Om Sarva baadhaa prashamanam Thrailokya syaakhileswari,
Evameva twayaa kaarya masadvairi vinaashanam/
(Sarveswari! Do continue to alleviate the tribulations of one and all
among the Three Lokas and destroy the enemy elements everywhere).
Ya yetatsaramam guhyam Sarva Rakshaa vishaaradam,
Devya sambhaashitam Stotram sadaa Saamraajya daayakam/
(This Sapta Shloki is at once striking yet classified but bestowing
protection; this is a Sacred Hymn related to the Supreme Mother
yielding immense benefits including Samraajya or Empires!
Shrunuyaadwaa pathedyaapi paathayeydwaapi yatnatah,
Parivaara yutho Bhuutwaa Trailokya Vijayeebhavet!
(Hearing, reading or narrating the Sapta Shloki with sincere
efforts along with family and friends would secure accomplishments in
all the Three Lokas!)

---------------------------------------------------------------------------------------

77