jueves, 5 de abril de 2007

GVY: Brahma Vaivart Purana

Brahma Vaivart Purana
It’s the twelfth Purana. It contains four parts- Brahma khand, Prakriti khand, Ganesh khand and Shri Krishna Janma khand.
In Naimisharanya Tirth, addressing a gathering of great sages like Shaunak etc., Sutaji has described this Purana as the marvelous creation. This Purana describes the plays of the Lord Krishna and Radha in considerable detail. Thus, it is a basic source of inspiration for all the subsequent treatises that depict the life of Radha. It is only Purana that exclusively describes the episodes from the life of Radha, the most beloved lady of Lord Shri Krishna.Brahma khand: Creation of the universe. Origin of Narayana from the body of Shri Krishna. Origin of Radha in Rasamandal. Origin of Gopas, Gopis and cows from the bodies of Radha and Krishna. Creation of all other animate-inanimate world. Prakriti khand: Greatness of Durga, Radha, Lakshmi, Saraswati and Savitri in the creation of the world. Tales of Savitri-Satyavaan, Surabhi, Swaha and Swadha. Description of the clan of Surath. Tale of Ganga. Tales from Ramayana. Curse of Durvasa on Indra. Worship of Lakshmi.Ganesh khand: Mainly discusses about the greatness of Lord Ganesh. Also contains tales of Jamadagni, Karteveerya, Parashurama etc.Shri Krishna khand: Describes the life and plays of Lord Shri Krishna, under the heads of Braj leela, Mathura leela, reunion of Radha and Krishna. Migration of the residents of Gokul to Gokula.In the opinion of this Purana, there are ten features of Maha Purana. These are: creation, preservation, Pralaya (destruction), fostering, karma, description of lust, description of each of the fourteen Manus and their dynasties. Description of salvation, recitation of the virtues of Shri Hari and description of the glory of the gods. But Puranas with five features and Upa Puranas has following common features: creation, destruction, description of Chandra and Surya dynasties and their kings and description of the fourteen Manus.

This Purana consists of 32 chapters:
1.1 Preliminaries
There was a forest known as naimisharanya.

The sages (maharshis) arranged for a sacrifice (yajna) in this forest and the ceremony went on for twelve years. Naimisharanya forest was a wonderful place to arrange sacrifices in. The climate was pleasant. There were trees full of climate was pleasant. There were trees full of flowers and fruit. There was no shortage of food in the forest, and animals, birds and sages lived thee happily.

Many sages came to attend the sacrifice that had been arranged in naimisharanya. With them was Romaharshana (alternatively Lomaharshana). Vedavyasa's disciple. Vedavyasa had instructed this disciple of his in the knowledge of the Puranas. The assembled sages worshipped the learned Romaharshana and said, "Please tell us the stories of the Puranas. Who created the universe, who is its preserver and who will destroy it? Please instruct us in all these mysteries".

Romaharshana replied, "Many years ago, Daksha and the other sages had asked Brahma these very questions. I have learnt about Brahma's replies from my guru) teacher) Vedavyasa. I will relate to you what I know".

In the beginning, there was water everywhere and the Brahman (the divine essence) slept on this water in the form of Vishnu. Since water is called nara and since ayana means a bed, Vishnu is known as Narayana.

In the water there emerged a golden egg (anda). Brahma was born inside this egg. Since he created himself, he is called Svayambhu, born (bhu) by himself (svayam). For one whole year, Brahma lived inside the egg. He then split the egg into two and created neaven (svarga) and the earth (prithivi) from the two parts of the egg. Skies, directions, time, language and senses were created in both heaven and earth.

From the powers of his mind, Brahma gave birth to seven great sages. Their names were Marichi, Atri, Angira, Pulastya, Pulaha, Kratu and Vashishtha. Brahma also created the god Rudra and the sage Sanatkumara.
1.2 More Creation
To continue with the process of creation, Brahma gave birth to a man and a woman from his own body. The man was named Svayambhuva Manu and the woman was named Shatarupa. Humans are descended from Manu. That is the reason they are known as manava. Manu and Shatarupa had three sons named Vira. Priyavrata and Uttanapada.

Uttanapada's son was the great Dhruva. Dhruva performed very difficult meditation (tapasya) for three thousand divine years. Brahma was so pleased at this that he granted Dhruva an eternal place in the sky, near the constellation that is known as saptarshi or the seven sages. This is the constellation Ursa Majoris and Dhruva is the pole Star.

In Dhruva's line there was a king named Prachinavarhi. Prachinavarhi had ten sons, known as the Prachetas. These Prachetas were supposed to look after the world and rule over it, but they were not interested in such mundane matters. They went off instead to perform tapasya under the ocean. The tapasya went on for ten thousand years. The upshot was that the earth had no ruler and began to suffer. People started to die and thick forests sprouted everywhere. So thick were the forests that even the winds could not blow.

News of this catastrophe reached the Prachetas. They were furious with the trees and created wind (vayu) and fire (agni) from their mouths. The wind dried up the trees and the fire burnt them, so that, very soon, there were very few trees left on earth.

Everyone was alarmed at the effects of the Prachetas anger. The moon-god Soma (or Chandra) came to the Prachetas with a beautiful woman and said, "Prachetas, please control your anger. You need someone to rule over the world so that you can concentrate on your tapasya. This beautiful woman is named Daksha. He will rule over the world".

The Prachetas agreed to this proposal and Daksha was born. The word praja means subject and the word pati means master. Since Daksha ruled over the world and its subjects, Daksha came to be known as Prajapati.

The sages interrupted Romaharshana. They said, "Sage, we are completely confused. We have heard that Daksha was born from Brahma's toe. And yet you have told us that Daksha was the son of the Prachetas. How is this possible?"

Romaharshana replied, "There is no reason for bewilderment. Many Dakshas have been born to rule over the world. One was born from Brahma's toe, yet another was the son of the Prachetas."
1.3 Daksha’s Offspring
Daksha's wife was named Asikli and Asikli gave birth to five thousand sons. They were known as the Haryashvas. The Haryashvas were destined to rule over the world. But the sage Narada went to the Haryashvas and said, "How can you rule over the world if you don't even know what the world looks like? Are you familiar with its geography and its limits? First find out about these things, before you contemplate ruling over the world."

The Haryashvas went off to explore the world and never returned.

Daksha and Asikli then had another thousand sons who were named the
Shavalashvas. Narada told them what he had told the Haryashvas and the Shavalashvas also went off to explore the world and never returned.

Daksha and Asikli were distressed that their children should disappear in this manner. Daksha blamed Narada for the instigation and proposed to kill him. But Brahma intervened and persuaded Daksha to control his anger. This Daksha agreed to do, provided that his conditions were met. "Brahma must marry my daughter Priya," he said. "And Narada must be born as Priya's son."

These conditions were accepted.

In fact, Daksha and Asikli had sixty daughters. (Elsewhere, the Brahma Purana mentions fifty daughters.) Ten of these daughters were married to the god Dharma and thirteen to the sage Kashyapa. Twenty-seven daughters were married to Soma or Chandra. The remaining daughters were married to the sages Arishtanemi, Vahuputra, Angirasa and Krishashva.

The ten daughters who were married to the god Dharma were named Arundhati, Vasu, Yami, Lamba, Bhanu, Marutvati, Sankalpa, Muhurta. Sadhya and Vishva. Arundhati's children were the objects (vishaya) of the world. Vasu's children were the eight gods known as the Vasus. Their names were Apa, Dhruva, Soma, Dhara, Salila, Anala, Pratyusha and Prabhasa. Anala's son was Kumara. Because Kumara was brought up by goddesses known as the Krittikas, he came to be called Kartikeya. Prabhasa's son was Vishvakarma. Vishvakarma was skilled in architecture and the making of jewelry. He became the architect of the gods.

Sadhya's children were the gods known as Sadhyadevas and Vishva's children were the gods known as Vishvadervas.

The twenty-seven daughters of Daksha who ere married to Soma are known as the nakshatras (stars).

As you have already been told, Kashyapa married thirteen of Daksha's daughters. Their names were Aditi, Diti, Danu, Arishta, Surasa, Khasa, Surabhi, Vinata. Tamra, Krodhavasha, Ila, Kadru and Muni.

Aditi's sons were the twelve gods known as the adityas. Their names were Vishnu, Shakra. Aryama, Dhata, Vidhata, Tvashta, Pusha, Vivasvana, Savita, Mitravaruna, Amsha and Bhaga.

Diti's sons were the daityas (demons). They were named Hiranyaksha and Hiranyakashipu, and amongst their descendants were several other powerful daityas liked Vali and Vanasura. Diti also had a daughter named Simhika who was married to a danava (demon) named Viprachitti. Their offspring’s were terrible demons like Vatapi, Namuchi, Ilvala, Maricha and the nivatakavachas.

The hundred sons of Danu came to be known as danavas. The danavas were thus cousins to the daityas and also to the adityas. In the danava line were born demons like the poulamas and kalakeyas.

Arishta's sons were the gandharvas (singers of heaven).

Surasa gave birth to the snakes (sarpa).

Khasa's children were the yakshas (demi-gods who were the companions of Kubera, the god of wealth) and the rakshasas (demons).

Surabhi's descendants were cows and buffaloes.

Vinata had two sons named Aruna and Garuda. Garuda became the king of the birds.

Tamra has six daughters. From these daughters were born owls, eagles, vultures, crows, water-fowl, horses, camels and donkeys.

Krodhavasha had fourteen thousand children known as nagas (snakes).

Ila gave birth to trees, creepers, shrubs and bushes.

Kadru's sons were also known as nagas or snakes. Among the more important of Kadru's sons were Ananta, Vasuki, Takshaka and Nahusha.

Muni gave birth to the apsaras (dancers of heaven).

Diti's children (daityas) and Auditi's children (adityas) continually fought amongst themselves. On one particular occasion, the gods succeed in killing many of the demons. Thirsting for revenge, Diti began to pray to her husband, Kashyapa that she might given birth to a son who would kill Indra, the king of the gods.

Kashyapa found it difficult to refuse his wife outright. "All right", he said. "You have to bear the son in your womb for a hundred years. And throughout this period, you will have indeed kill Indira. But if you do not observe these instructions to the letter, your desire will not be satisfied."

Diti resolved to do as her husband had bidden her. But Indra had got to know about Diti's resolve and was waiting for an opportunity to save himself. There was an occasion when, tired after her prayers. Diti went to sleep without first washing her feet. This was an unclean act and it gave Indra the required opportunity. He adopted a miniscule form and entered Diti's womb. With his weapon vajra, he sliced up the baby inside the womb into seven parts. The baby naturally began to cry at the pain.

Indra kept on saying, "ma ruda," that is, "don't cry." But the bay, or rather its seven parts, would not listen. Indra thereupon sliced up each of the seven parts into seven more sections, so that there were forty-nine sections in all. When these forty-nine sections were born, they came to known as the Maruts, from the words that Indra had addressed them. Since Diti had not been able to adhere to the conditions her husband had set, the Maruts did not kill Indra. They instead became Indra's followers or companions, and were treated as gods.
1.4 Prithu
In Dhruva's line there was a king named Anga, Anga was religious and followed the righteous path. But unfortunately, Anga's son Vena inherited none of the good qualities of his father. Vena's mother was Sunitha and she happened to be the daughter of Mrityu. Mrityu was notorious for his evil ways and deeds. Vena spent a lot of time with his maternal grandfather and picked up these evil characteristics.

Vena gave up the religion that was laid down in the Vedas and stopped all yajnas. He instructed his subjects that he alone was to be worshiped.

The sages led by Marichi came to Vena to try and persuade him to mend his ways. But Vena was in no mood to listen. He insisted that there was no one equal to him in the whole universe.

The sages realized that Vena was a lost cause. They physically caught hold of Vena and began to knead his right thigh. From this kneading thee emerged a horrible looking creature. It was a dwarf and its complexion, was extremely dark. The sage Atri was so aghast at the dwarf's appearance that he blurted out, "nishida", which means "sit". From this, the dwarf came to be known as nishada. The race of nishadas became hunters and fishermen, and lived in the Vindhya mountains. From them were also descended uncivilized races like tusharas and tunduras.

The evil that was in Vena's body and mind came out with the emergence of the nishada.

When the sages began to knead Vena's right arm, Prithu emerged. He shone like a flaming fire and his energy lit up the four directions. He held a bow in his hand and he was clad in beautiful armour. As soon as Prithu was born, Vena died.

All the rivers and the oceans arrived with their waters and their jewels to anoint Prithu as the king. The gods and the sages also came for the coronation. Brahma himself crowned Prithu the king of the earth. He also took the opportunity to apportion out the lordships of other parts of the universe. Soma was appointed lord over creepers, herbs, starts (nakshatras), planets (grahas), sacrifices, meditation (tapasya) and over the first of the four classes (brahmanas). Varuna became lord of the oceans, Kubera of all the kings, Vishnu of the adityas, Agni of vasus, Daksha of all Prahlada of daityas and danavas, Yama of the pritris (ancestors), Shiva of yakshas, rakshasas and pishachas (ghosts), and Himalaya of the mountains.

The ocean (samudra) was made the lord of all rivers. Chitraratha of gandharvas, Vasuki of nagas, Takshaka of sarpas, Garuda of birds, the tiger of deer, Airavata of elephants, Ucchaihshrava of horses, the bull of cows and the ashvattha tree (a banyan) of all trees. Brahma also appointed four overlords (dikapalas) for the four directions. To the east there was Sudhanva, to the south Shankhapada, to the west Ketumana and to the north Hiranyaroma.

Prithu was a king who ruled the earth well. During his reign, the earth was laden with foodgrains. The cows were full of milk and the subjects were happy. To glorify King Prithu, the sages performed a sacrifice and from this sacrifice there emerged two races known as the sutas and the magadhas should sing praises in honour of Prithu.

"But what praise will we sing?" asked the sutas and the magadhas. "Prithu is still young. He has not done much that can be praised".

"That may be true," replied the sages. "But he will do wonderous deeds in the future. Sing praises of those wonderful deeds. We will tell you about them."

Having learnt of these future deeds from the sages, the sutas and the magadhas began to compose songs and chant praises in honour of Prithu. These stories were related throughout the earth. Some of Prithu's subjects heard these stories and came to see Prithu. "King," they said. "We have heard of your great deeds. But we find it difficult to make a living. Please indicate to us our habitations on earth. And tell us where we may be able to get the food we need for subsistence."

King Prithu picked up his bow and arrow. He decided to kill the earth, since the earth was not yielding foodgrains to his subjects. The earth adopted the form of a cow and began to flee. But wherever the earth went, Prithu followed with his bow and arrow. He followed the earth to the heaven and to the underworld.

Finally, in desperation, the earth started to pray to Prithu. "King," she said, "please control your anger. I am a woman. Killing me will only mean a sin for you. Besides, what purpose will killing me serve? Your subjects will then be without a place to live in. There must be some other way of ensuring that your subjects can make a living.

The earth then herself offered a solution and King Prithu did her bidding, With his bow, he leveled out the earth. The plains could now be used for villages and cities and for agriculture and animal husbandry. The plains could now be used for villages and cities and for agriculture and animal husbandry. The mountains were gathered together in select places, instead of being littered over whole earth. Earlier, Prithu's subjects had lived off fruits and roots. Now Prithu milked the earth (in her form of a cow) and obtained the seeds of foodgrains on which people could live. Because of Prithu's deeds, the earth came to be known as prithivi.
1.5 Manvataras
A manvantara is an era. There are four smaller eras (yugas) and their names are satya or krita yuga, treta yuga, dvapara yuga and kali yuga. Each cycle of satya yuga, treat yuga, dvapara yuga and kali yuga is called a mahayuga. A mahayuga comprises of 12,000 years of the gods, or equivalently, 4320,000 years for human. 71 mahayugas constitute a manvantara and 14 manvantaras constitute a cycle (kalpa). One kalpa is one of Brahma's days and the universe is destroyed at the end of a Kalpa.

Each manvantara is ruled over by a Manu. In the present kalpa, six manvantaras have already passed and the names of the six Manus who ruled were Svayambhuva, Svarochisha, Uttama, Tamasa, Raivata and Chakshusha. The name of the seventh Manu, who rules over the seventh manvantara of the present kalpa, is Vaivasvata.

The titles of the seven great sages (saptarshi) as well as the tile of Indra change from manvantara to manvantara. The gods also change.

In the present vaivasvata manvantara, the seven great sages are Atri, Vashishtha, Kashyapa, Goutama, Bharadvaja, Vishvamitra and Jamadagni. The gods now are the sadhyas, the rudras, the vishwadevas, the vasus, the maruts, the adityas and the two ashvinis.
There will be seven Manus in the future before the universe is destroyed. Five of these Manus will be known as Savarni Manus. The remaining two will be called Bhoutya and Rouchya.
1.6 The Sun and the Solar Dynasty
You have probably forgotten by now that Kashyapa and Aditi had a son named Vivasvana.

This was the sun god, also known as Surya or Martanda.

Surya was married to Samjna, Vishvakarma's daughter. They had two sons. The fist son was Vaivasvata Manu and the second son was Yama or Shraddhadeva, the god of death. Yama had a twin sister named Yamuna.

The sun's energy was so strong that Samjna could not bear to look at her husband. Through her powers, she created an image from her own body that looked exactly like her. This image was called Chhaya (shadow).

Samjna told Chhaya, "I cannot bear the energy of my husband, I am going off to my father's house. Stay here, pretend to be Samjna and look after my children. Under no circumstances tell anyone, certainly not my husband, that your are not Samjna."

"I will do as you have asked me to," replied Chhaya. "But the moment someone curses me or pulls me by the hair, I shall be forced to reveal the truth."

Samjna went to her father Vishvakarma kept asking her to return to her husband. But this Samjna refused to do. Instead, she went to the land known as Uttara Kuru and started to live there as a mare.

Meanwhile, Surya, who had not realized that Samjna had been replaced by Chhaya, had two sons through Chhaya. They were named Savarni Manu and Shani (Saturn). As soon as her own children were born, Chhaya no longer displayed as much of love for Samjna's children as she used to do. Vaivasvata Manu was a quiet sort of person and he ignored the implied neglect. But Yama was not the tolerant. Besides, he was also younger. He raised his leg to kick Chhaya. At this, Chhaya cursed Yama that his legs would fall off.

Yama went and complained to Surya. " I have not really kicked her," he said. "I only threatened to. And does a mother ever curse her children?"

"I can't undo the curse, " replied Surya. "At best, I can reduce its severity. Your legs will not actually fall off. Some of the flesh from your legs will fall off onto the earth and create worms. Thereby, you will be freed of your curse."

But nevertheless, Surya felt that there was some truth in Yama's asking whether a mother would ever curse her children. He taxed Chhaya with the truth, but Chhaya would not reveal anything Surya then grasped her by the hair and threatened to curse her. Since her conditions were now violated, Chhaya blurted out the truth.

In an extremely angry mood, Surya dashed off to Vishvakarma's house. Vishvakarma tried to cool him down. "it is all because of your exercises energy that this has happened,; exclaimed Vishvakarma. "If you permit, I will shave off some of the extra energy. Then Samjna will be able to look at you."

Surya agreed to this proposition. With the shaved off energy, Vishvakarma manufactured Vishnu's chakra (a weapon like a bladed discus).

Surya found out that Samjna was in Uttara Kuru in the form of a mare. He joined her there in the form of a horse. As horse, they had two sons named Nasatya and Dasra. Since ashva means horse, the sons were also known as the two Ashvinish and became the physicians of the gods.

Surya and Samjna then gave up their equine forms and lived happily ever after.
1.7 Vaivasvata Manu’s Children
Vaivasvata Manu has no children and he arranged for a sacrifice so that he might have a son. Nine sons were born as a result of this sacrifice. Their names were Ikshvaku, Nabhaga, Dhrishta, Sharyati, Narishyanta, Pramshu, Rishta, Karusha and Prishadhra. Manu also made an offering to the two gods Mitra and Varuna. As a result of this offering, a daughter named Ila was born.

Budha was the son of Chandra, and Budha and Ila had a son named Pururva. Subsequently, thanks to a boon conferred on her by Mitra and Varuna. Ila became a man named Sudyumna. Sudyumna's sons were Utkala, Gaya and Vinatashva. Utkala ruled in Orissa, Gaya in the region that is also called Gaya, and Vinatashva in the west.

Sudyumna was not entitled to rule since he had earlier been a woman. He lived in the city known as Pratishthana. Pururava inherited this later on.

When Vaivasvata Manu died, his ten sons divided up the earth amongst themselves, Ikshvaku ruled in the central regions. He had a hundred sons, the eldest of whom was named Vikukshi. Vikukshi came to be known as Shashada. Thereby hangs a tale.

Ikshvaku wanted to organize a sacrifice and he sent his son Vikukshi to the forest to fetch some meat for the sacrifice. While hunting for game, Vikukshi felt very hungry and ate up some of the meat. This was a sacrilege and the sage Vashishtha advised Ikshvaku to banish Vikukshi from his kingdom. Because the meat that he had eaten had been the meat of a rabbit (shashaka), Vikukshi came to be known as Shashada.

But after Ikshvaku died, Vikukshi returned to his father's kingdom and began to rule there. This was the kingdom of Ayodhya. One of Vikukshi's sons was Kakutshta, and Rama of Ramayana fame was born in this line.
1.8 Kubalashva
Kubalashva was one of the kings descended from Kakutstha. Kubalashva's father was named Vrihadashva.

After Vrihadashva had ruled for many years, he desired to retire to the forest. He therefore prepared to hand over the kingdom to his son Kubalashva. But learning of King Vrihadashva's resolve, a sage named Utanka came to meet the king.

"Don't go to the forest right now", Utanka told the king. My hermitage (ashrama) is on the shores of the ocean and is surrounded by sand in all directions. A strong rakshasa named Dhundhu lives under the sand. He is so strong that even the gods have been unable to kill him. Once every year, Dhundhu exhales his breath and this raises a tremendous cloud of sand and dust. For an entire week the sun remains shrouded in dust and for the whole week, there are earthquakes as a result of Dhundhu's exhalation. This is disturbing my mediation (tapasya) and you can't very well go away to the forest without first doing something about Dhundhu. Only you are capable of killing him. I have accumulated a lot of power as a result of my tapasya and I will give this to you if you kill Dhundhu."

Vrihadashva told Utanka that there was no need for Vrihadashva himself to kill Dhundhu. He would go to the forest as he had decided. His son Kubalashva was perfectly capable of killing Dhundhu and would accompany Utanka.

Kubalashva and his hundred sons went to the shores of the ocean where all the sand was. Kubalashva asked his sons to start digging so that they might find Dhundhu. Dhundhu attacked Kubalashva's sons and killed all of them but three. The three who escaped were named Dridashva, Chandrashva and Kapilashva. But Dhundhu himself was killed by Kubalashva. As a result of this great feat, Kubalashva came to be known as Dhundhumara. The sage Utanka blessed Kubalashva and by the sage's blessings, Kubalashva's dead sons went straight to heaven.
1.9 Trishanku
From Dridashva was descended a king named Trayaruni. Trayaruni was a righteous king and followed all the religious dictates. But Trayarun's son Satyavrata was quite the opposite and refused to follow the righteous path. King Trayaruni's chief priest was the great sage Vashishtha. Vashishtha advised the king that his evil son should be banished from the kingdom. Trayaruni accepted the sage's advice. Consequently, Satyavrata started to live with outcasts (chandalas) outside the kingdom.

After some time, Trayaruni relinquished his kingship and went away to the forest. The kingdom had no king and degenerated into anarchy. The absence of a king is also frowned upon by the gods and for twelve years there was a terrible drought.

Vishvamitra was another great sage. While all this was going on, Vishvamitra was not present in the kingdom. He had gone away to perform tapasya on the shores of the ocean, having left his wife and children in a hermitage (ashrama) that was in the kingdom. But because there was such a long spell of drought, there was also famine in the kingdom. People started to starve. Vishvamitra's wife decided to sell her son so that she might have some food to eat. She tied a rope round the son's neck and took him to the market-place. There, she sold him in exchange for a thousand cows. Since a rope had been tied around the son's neck (gala), he came to be known as Galava.

But Satyavrata discovered what terrible straits Vishvamitra's family was in. He freed Galava and started to take care of Vishvamitra's wife and children.

Satyavrata had not been terribly fond of Vashishtha. He blamed the sage for his banishment. When thee was famine everywhere, Satyavrata stole Vashishtha's cow. He killed the cow and served the meat to Vishvamitra's sons, apart from eating it himself.

Vashishtha was in a terrible rage when he got to know about this incident. He cursed Satyavrata.

"You have committed three sins (shanku)," Vashishtha told Satyavrata. "Firstly, you have angered your father Trayaruni. Secondly, you have stolen and killed a cow. Thirdly, you have eaten beef, a forbidden meat. Because of these three sins, you will henceforth be known as Trishanku and be eternally cursed." (The word tri means three.)

Satyavrata had however taken care of Vishvamitra's family when the sage was away on his meditation. After Vishvamitra returned, he was very happy to learn about what Trishanku had done and offered to grant him a boon. Trishanku desired the boon that he might be allowed to go to heaven in his own physical body. Thanks to Vishvamitra’s immense powers, even this virtually impossible task was accomplished. Trishanku became king in Trayaruni's kingdom and Vishvamitra acted as his chief priest.
1.10 Sagara
Trishanku's son was Harishchandra and from Harishchandra was descended a king named Bahu. Bahu devoted too much time to pleasurable pursuits. The upshot of this was that the defence of the kingdom was not properly taken care of. Enemy kings seized this opportunity to attack Bahu's kingdom. They drove Bahu out and Bahu went off to the forest with his wife Yadavi,

The enemy kings who dislodged Bahu were led by the Haihaya and Talajangha kings. They were aided by the Shakas, Yavanas, Paradas, Kambojas and Pahlavas.

King Bahu died in the forest. His wife Yadavi desired to die on her husband's funeral pyre. But since Yadavi was pregnant at the time, the sage Ourva persuaded her that such an act would be a sin. He brought Yadavi to his own hermitage and began to take care of her.

Bahu had also a second wife and she had once tried to poison Yadavi. The poison (gara) had however done Yadavi no harm and emerged when the baby was born. Since the baby was born together with poison, he came to known as Sagara.

The sage Ourva took care of Sagara's education. He imparted to Sagara the knowledge of all the shastras and also the usage of weapons. Amongst other things, Sagara acquired the skill of using a divine weapon known as agneyastra.

When he grew up, Sagara attacked the Haihaya kings and defeated them through the use of agneyastra. He then defeated the Shakas, Yavanas, Paradas, Kambojas and Pahlavas and was about to kill them all. But these enemy kings fled to the sage Vashishtha for refuge and Vashishtha persuaded Sagara not to kill his enemies. Instead, the heads of the Shakas were half shaven off. The Yavanas and Kambojas had their heads completely shaven. The Pahlavas were instructed that they would have to keep beards. These enemy kings also lost all right to follow the religion laid down in the Vedas. Amongst the other kings who Sagara defeated were the Konasarpas, the Mahishakas, the Darvas, the Cholas and the Keralas.

King Sagara had two wives. The first was named Keshini and she was the daughter of the king of Vidarbha. The Brahma Purana does not tell us the name of the second wife but from the Mahabharata we know that it was Sumati. Keshini and Sumati had no sons. They therefore began to pray to Ourva so that they might have sons.

Ourva was pleased at these prayers and said, " Both of you will have sons. But one of you will have a single son and the other will have sixty thousand sons. Tell me, who wants what."

Keshini asked for a single son and Sumati asked for sixty thousand sons. In due course, Keshini gave birth to a son named Panchajana. Sumati gave birth to a gourd. Inside the gourd there was a lump of meat. The gourd was placed inside a pot full of clarified butter (ghrita). And from the lump of meat were born sixty thousand sons.

King Sagara proceeded to conquer the entire earth. As a recognition of this conquest, he initiated an ashvamedha yajna (horse sacrifice). In this ceremony, the sacrificial horse is left free to wander all over the earth. The sixty thousand sons accompanied the horse as its guards. The horse eventually reached the shores of the ocean that lies towards the south-east. While Sagara's sons were resting, the horse was stolen. The sons started to look for the horse and began to dig up the sands in their search. In this process, they came upon the sage Kapila. Kapila had been meditating and his meditation was disturbed by the terrible din that Sagara's sons made. He gazed at them in fury and all but four of the sons were burnt to ashes. The four sons who were saved were named Varhiketu, Suketu, Dharmaketu and Panchajana.

The Brahma Purana is slightly confused here. Was Panchajana Keshini's son or Sumati's son? There is some inconsistency with the account given in the Mahabharata. In the Mahabharata, it is Keshini who gave birth to sixty thousand sons and it is Sumati who had a single son named Asamanja. Also in the Mahabharata, all sixty thousand sons were burnt to ashes.

The Brahma Purana also tells us that the sacrificial horse was obtained by Sagara from the ocean. This is the reason why the ocean is referred to as sagara.

To come back to the account given in the Brahma Purana. Panchajana's son was Amshumana and Amshumana's son was Dilipa. Dilipa had a son named Bhagiratha. Bhagiratha brought down the river Ganga from heaven to earth and thus redeemed his ancestors who had been burnt to ashes by Kapila. It was because of this that the river Ganga came to be known as Bhagirathi.

From Bhagiratha was descended Raghu. Raghu's son was Aja, Aja's son Dasharatha and Dasharatha's son Rama.
1.11 The Moon and the Lunar Dynasty
There was a sage named Atri. Atri performed very difficult tapasya. So difficult was the tapasya that Atri's energy was thrown up into the sky. The sky could not bear this energy and hurled it down onto the earth. This energy then gave birth to Soma or Chandra, the moon god. Brahma took Chandra up into his chariot and drove the chariot around the earth twenty-one times. From whatever energy was left after Chandra has been created, the herbs were born.

Chandra also performed very difficult tapasya. One padma year consists of 10,000,000,000,000 normal years. For one hundred such padma years, Chandra mediated. After the meditation was over, Brahma appointed Chandra lord over seeds, herbs, brahmanas and the oceans. Chandra also performed a rajasuya yajna (royal sacrifice) as a celebration of his lordship. This gave him a lot pomp, glory, wealth and respect.

But all this merely served to turn Chandra's head. The guru (teacher) of the gods was the sage Brihaspati. Brihaspati had a wife named Tara and Chandra abducted Tara. Despite the gods and the sages asking Chandra to return Tara, the moon god would not listen. A terrible war then raged over Tara, the gods fighting for Chandra. Shukracharya, the guru of the demons, fought on Chandra's side and Shiva fought on Brihaspati's side. This war (Samgrama) came to be known as tarakamaya samgrama, since it was fought over Tara.

Finally Brahma intervened and a truce was called. But Chandra and Tara had by then had a son, and Brihaspati refused to accept this son as his own. This son was Budha. As you already known, Budha married Ila and they had a son named Pururava.

The Brahma Purana now describes several kings belonging to the lunar dynasty.
1.12 Yayati
In the lunar dynasty, there was born a powerful king named Nahusha. He married Viraja and they had six sons named Yati, Yajati, Samyati, Ayati, Yati, and Suyati. Yati became a hermit. So although Yayati was not the eldest, he was crowned king after Nahusha.

Yayati had two wives. The first was Devayani, daughter of Shukracharya. And the second was Sharmishtha, daughter of Vrishaparva, the king of the danavas. Devayani had two sons named Yadu and Turvasu and Sharmishtha had three sons named Druhya, Anu and Puru. Yayati conquered the whole earth and ruled over it. When he became old, he divided the earth amongst his five sons. Yadu was given the lands to the east, Puru the lands in the center, Turvasu the lands to the south and south-east, Druhya those to the north and Anu those to the west.

Yayati gave up his weapons and decided to travel throughout the world. He called Yadu to him and said, "I wish to explore the world and my old age is a hindrance. Please accept my old age and give me your youth in return."

Yadu refused. "I will not," he said. "One cannot eat well when one is old, nor can one pleasure the comforts of the world. Old age is not pleasant. Ask one of my brothers instead."

Yadu's refusal angered Yayati. He cursed Yadu that he or his descendants would never be kings. Yayati next requested Druhya, Turvasu and Anu, but they too refused and were similarly cursed by their father. But Puru agreed to his father's request and gladly accepted the old age. He was blessed by his father.

After many years had passed, Yayati got tired of the world and returned Puru's youth to him. He accepted back his old age and retired to the forest to mediate.

From Puru was descended King Bharata after whom the land came to be known as Bharatavarsha. Also in this line was King Kuru, after whom all the descendants came to be known as Kauravas. The sacred place named Kurukshetra owes its name to King Kuru.

From Turvasu were descended the kings of Pandya, Kerala, Kola and Chola.

From Druhya were descended the kings of Gandhara. The horses of the Gandhara kingdom are famous.

Yadu had five sons, Sahasrada, Payoda, Kroshtu, Nila and Anjika. Sahasrada's descendants were the Haihayas, amongst whom the most famous was Kartyavirya Arjuna. Arjuna pleased the sage Dattatreya and became invincible. He also had a thousand arms. Arjuna's greatest deeds were his defeat and imprisonment of Ravana, king of Lanks. Kroshtu's descendants were Vrishni and Andhaka and in the Vrishni line was born Krishna.
1.13 Geography
Having heard accounts of the solar and lunar dynasties, the sages requested Romaharshana. "Tell us a little about the geography of the world. What does the earth look like? What are its limits?"

Romaharshana obliged.

The earth is divided into seven regions (dvipas). Their names are Jambudvipa, Plakshadvipa, Shalmaladvipa, Kushadvipa, Krounchadvipa, Shakadvipa and Pushkaradvipa. These regions are surrounded by seven oceans and their names are Lavana, Ikshu, Sura, Sarpi, Dadhi, Dugdha and Jala.

Jambudvipa is in the center and right in the middle of Jambudvipa is Mount Sumeru. To the south of Sumeru are the mountains Himavana, Hemakuta and Nishadha and to the north of Sumeru are the mountains Nila, Shveta and Shringi.Jambudvipa itself is divided into several regions (varshas). For example, Sumeru is in the middle of Ilavritavarsha. Braratavarsha is to the south of Sumeru. To the east of Sumeru is Bhadrashvarsha and to the west is Ketumalavarsha. Harivarsha lies to the south and Ramyakavarsha to the north. Still further north is Hiranmayavarsha and beyond that, Uttara Kuruvarsha.

Brahma's city is on the peak of Sumeru. It is there that the river Ganga descends from heaven and gets divided into four tributaries. Sita flows eastwards, Chakshu westwards, Bhadra Northwards and Alakananda southwards into Bharatavarsha.

There are seven major mountain range sin Bharatavarsha and their names are Mahendra, Malya, Sahya, Shuktimana, Riksha, Vindhya and Pariyatra. Bharatavarsha itself is divided into nine regions (dvipas). The names of eight of these regions are Indradvipa, Soumya, Gandharva and Varuna. The ninth region is completely surrounded by the ocean in all directions. To the east of Bharatavarsha live the Kiratas and to the west the Yavanas.

Below the earth lie the seven regions of the underworld (Patala). Their names are Atala, Vitala, Nitala, Sutala, Talatala, Rasatala and Patala. The daityas, danavas and the snakes (sarpa) live there. The underworld is a wonderful place, more beautiful than heaven itself. The sage Narada once went on a trip to the underworld and was bowled over by its beauty. It is full of palaces and jewels. The sun rises there, but does not radiate too much of heat. The moon also rises, but its beams are not at all chilly. The forests are populated by beautiful trees and the ponds are thick with lotus flowers, the songs of cuckoo birds are heard everywhere. Below the underworld sleeps a great snake, known as Shesha or Ananta. It has a thousand hoods, all covered with jewels. In fact, this snake is really Vishnu in one of this various forms.

Also part of the world are hells (naraka), presided over by Yama, the god of death. Those are full of weapons, fire and poisons and sinners are sent there to be punished. Sins that are punished by dispatch to one of the several hells are lying, murder, killing cows, destroying cities, drinking, killing brahmanas, theft, selling wines or hair, criticizing the Vedas, insulting elders, making weapons, selling salt, destroying forests needlessly, killing sheep or deer, cheating and studying under one's own son. Each sinner receives a punishment that is in proportion to the severity of his sin. Of course, if one performs penance (prayashchitta) for one's sins, one need not go to naraka. The best form of penance is praying to Krishna.

The earth (Prithivi or bhuloka) extends upto those arts of the sky that can be lit up by the rays of the sun and the moon. The expanse from there to the solar circle is known as bhuvarloka and holy sages live there. Above the solar circle is the lunar circle and beyond it, in succession, come the regions of Mercury (Budha), Venus (Shukra), Mars (Mangala), Jupiter (Brihaspati), Saturn (Shani), the Great Bear constellation (saptarshi) and the Pole Star (Dhruva). The region from the solar circle to Dhruvaloka is known as heaven (Svarloka or svarga). Beyond Dhruvaloka is Maharloka and further away, Janaloka are Tapaloka and Satyaloka. At the end of a kalpa, all the three lokas (regions) of bhuloka, bhuvarloka and svarloka are destroyed. But the four lokas of Maharloka, Janaloka, Tapaloka and Satyaloka are not destroyed.
1.14 Konaraka
There is an ocean to the south of Bharatavarsha. One the shores of this great ocean there is a land named Ondra or Utkala (present Orissa). Utkala is populated by religious people and the brahmanas who live there are learned in the Vedas. They are very good priests, learned in the Puranas and the shastras and skilled in the art of sacrifices. In the land of Utkala, there is an image of the sun (Surya) known as Konaditya. The word aditya also means the sun, as does the word arka. Thus, Konaditya is the same as Konarka, a corruption of the latter word being Konaraka. The image of Konaditys is so wonderful that even if one gazes at the image, all one's sins are forgiven.

All around the temple there is sand. But nevertheless, many trees grow around the temple. The best time to worship the sun there is at the time of sunrise. One has to face the east and draw a lotus flower on the ground with red sandalwood. The lotus flower must have exactly eight petals. A copper vessel has to be placed at the center of the flower and filled with paddy, sesamum water, red sandalwood, red flowers and sacred grass. One prays to Surya to descend on the lotus flower that has thus been drawn. If one worships Konaditya according to these prescribed rites, the sins of seven preceding generations are forgiven.

The twelve adityas are nothing but different forms of Surya. Their names are Indra. Dhata, Parjanya, Tvashta, Pusha Aryama, Bhaga Vivasvana, Vishnu, Amshumana, Varuna, and Mitra. As Indra, Surya destroys the enemies of the gods. As Dhata, he creates living beings. As Parjanya, he showers down rain. As Tvashta, he lives in the trees and herbs. As Pusha, he makes foodgrains grow. As Aryama, he is in the wind. As Bhaga, he is in the body of all living beings. As Vivasvana, he is in fire and helps to cook food. As Vishnu, he destroys the enemies of the gods. As Amshumana, he is again in the wind. As Varuna, Surya is in the waters and as Mitra, he is in the moon and in the oceans.

In each month of the year, it is a different aditya who shines. Indra shines in the month of Ashvina, Dhata in Kartika, Parjanya in Shravana, Tvashta in Falguna, Pusha in Pousha, Aryama in Vaishakha, Bhaga in Magha, Vivasvana in Jyaishtha, Vishnu in Chaitra, Amshumana in Ashada, Varuna, in Bhadra and Mitra in Agrahayana. Vishnu has twelve hundred rays, Aryama one thousand and three hundred. Vivasvana seventy-two, Amshumana fifteen, Parjanya seventy-two, Varuna one thousand and three hundred, Tvashta one thousand and one hundred, Indra two thousand and two hundred, Dhata eleven hundred, Mitra one thousand and Pusha nine hundred. Apart from the names of the twelve adityas, Surya has twelve other names as well. These are Aditya, Savita, Surya, Mihira, Arka, Prabhakara, Martanda, Bhaskara, Bhanu, Chitrabhanu, Divakara and Ravi.

Brahma once recounted to the sages the one hundred and eight sacred names of Surya. The Brahma Purana lists these names and we reproduce them in nine groups of twelve names each.

(1) Surya, Archana, Bhagavana, Tvashta, Pusha, Arka, Savita, Ravi, Gabhastimana, Aja, Kala, Mrityu.

(2) Dhata, Prabhakara, Prithivi, Jala, Teja, Akasha, Vayu, Parayana, Soma, Brihaspati, Shukra, Budha.

(3) Angaraka, Indra, Vivasvana, Diptamshu, Shuchi, Shouri, Shanaishvara, Brahma, Vishnu, Rudra, Skanda, Vaishravana.

(4) Yama, Vaidyutam jathara, Agni, Aindhana, Tejohpati, Dharmadhvaja, Vedakarta, Vedanga, Vedavahana, Krita, Treta.

(5) Dvapara, Kali, Sarvasurashraya, Kala, Kashtha, Muhurta, Kshapa, Yama, Kshana, Samvatsara, Ashvattha, Kalachakra.

(6) Vibhavasu, Shashvata, Purusha, Yogi, Vyaktavyakta, Sanatana, Kaladhyaksha, Prajadhyaksha, Vishvakaram, Tamonuda, Varuna, Sagara.

(7) Amsha, Jimuta, Jivana, Ariha, Bhutashraya, Bhutapati, Sarvalokanamaskrita, Shrashta, Samvartaka, Vahni, Sarvadi, Alolupa.

(8) Ananta, Kapila, Bhanu, Kamada, Sarvotamukha, Jaya, Vishala, Varada, Sarvabhutasevita, Mana, Suparna, Bhutadi.

(9) Shighraga, Pranadharana, Dhanvantari, Dhumakety, Adideva, Aditinandana, Dvadashatma, Ravi, Daksha, Pita, Mata, Pitamaha.
1.15 Indradyumna and Purushottama Kshetra
In satya yuga there was a king named Indradyumna. He was a very powerful king as Indra himself. He was handsome, honest and truthful, learned in the shastras and the Vedas, and skilled in the use of weapons. His radiance put the sun to shame. Indradyumna was devoted to Vishnu. He once decided that he would worship Vishnu. A tirtha is a sacred place of pilgrimage. Indradyumna scanned all the existing tirthas and cities. But none of them satisfied him. None of them, he felt, was appropriate as a place for worshipping Vishnu.

Indradyumna's own capital was the city of Avanti, in the kingdom of Malva. Avanti was a beautiful and wealthy city, surrounded on all sides by moats and other fortifications. Traders from many countries came there with all sorts or commodities for trading. The roads of the city were lined with shopes. The houses were painted white. The king's stables were full of horses and elephants. All citizens of Avanti were pleasant of appearance and happy. Sacrifices were held fairly often. Many were the temples, groves and ponds in Avanti. Any tree that grew on earth could be found there.

There was a temple to Shiva in the city. This was known as the temple of Mahakala. The image there was so sacred that worshipping Shiva in the temple of Mahakala was tantamount to performing one thousand ashvamedha yajnas.

The river Shipra flowed past Avanti. On the banks of the river there was a temple of Vishnu known as Govindasvami. Another temple to Vishnu was named Vikramasvami,

But Indradyumna was not satisfied with these temples. He wanted to build another temple to Vishnu. He left Avanti to look for a proper place. His soldiers and subjects accompanied their king, so that it looked as if the entire city of Avanti was on the march. After traveling for many days, they arrived on the shores of the southern ocean, the ocean that is known as lavana samudra.

There were so many waves in the ocean that the ocean itself seemed to be dancing. Marine animals lived in the ocean and the waters were also the source of all sorts of jewels. Indradyumna began to live on the shores of the ocean. He discovered a place near the ocean that was thick with flower and fruit trees. Many types of birds gathered there to eat the fruit. This was the place known as Purushottama kshetra (place), the city of Puri of modern times.

Purshottama kshetra was a very important tirtha. But all knowledge of this tirtha had been hidden until Indradyumna arrived on the scene. There was a reason for this. Many years ago, there used to be an image of Vishnu there, where people used to pray. So sacred was the image that all the sins of the worshippers were immediately forgiven. The result was that Yama could not punish any of the sinners. They simply prayed to Vishnu’s image and escaped. Yama therefore prayed to Vishnu for a solution. Vishnu hid the image under the sand so that no one knew that it existed.

Indradyumna liked Purushottama Kshetra. The river Mahanadi or Chitropala flowed not very far away. The people who lived around the place were religious. He decided that this was the right place for building a temple to Vishnu. On an auspicious day, the foundation stone was laid.

Indradyumna then got in touch with the kings of Kalkinga, Utakala and Koshala. He requested their help in fetching stones for the building of the temple. The kings sent their architects to the Vindhya mountains. The stones were gathered from these mountains and brought to Purushottama Kshetra in boats and chariots. Messengers were also sent to several other kings for aid. They came with their armies and with a lot of wealth.

Indradyumna told the assembled kings, “I wish to accomplish two difficult tasks. The first is to perform an ashvamedha yajna here. And the second is to build a temple to Vishnu. Both of these are difficult jobs, particularly the second. But if you help me, I am confident that both jobs can be done.”

The kings agreed to help. They offered jewels, wealth, gold, clothes, food grains and other objects. The place where the yajna was to be held was made entirely out of gold. In fact, all the objects used in the yajna were made out of gold. Brahmanas from all over Jambudvipa came to witness the sacrifice. They were donated elephants, horses and cows as alms. Never has there been any other sacrifice to rival the one that Indradyumna performed.

After the sacrifice was over and the temple built, there remained the more important question of the image. How was this to be made? Indradyumna began to pray to Vishnu for guidance.

Vishnu appeared before Indradyumna in a dream and said, “Why are you so miserable? When the sun rises, go to the shores of the ocean. There you will find a tree. Half of the tree is in the water and the remaining half in the sand. Chop down this tree. It s wood will give you the material for the image.

In the morning, Indradyumna went to the seashore and found the tree. It was just as Vishnu had described it to be. With an axe, he chopped down the tree. As he was about to slice the trunk in two, two brahmanas appeared before him. Although Indradyumna did not know it, these two brahmanas were Vishnu and Vishvakarma in disguise.

“King. What have you done?” exclaimed the brahmanas. “You have cut down the only tree that was on the shores of the ocean.”

“Forgive me,” replied Indradyumna. “I wished to make an image of Vishnu. Vishnu has instructed me in a dream that this is the tree from which the image should be made.”

“That is an excellent idea,” said the brahmana who was Vishnu in disguise. “There is nothing so holy as praying to Vishnu. Meet my companion. He is as skilled as the great Vishvakarma himself. If you want, he will build the image for you."

King Indradyumna agreed. And instructed by Vishnu, Vishvakarma started to build the image. Or, to be more accurate, there were three different images. The first one was that of Baladeva or Balarama. This was completely white in colour, except for the eyes, which were red. The image was dressed in blue and a snake held its hood over Balarama’s head. A club and a mace were in Balarama’s hands. The second image was Krishna’s. This was blue in colour, with eyes like lotus flowers. The image was dressed in yellow and had a chakra in its hand. The third image was that of Krishna’s sister Subhadra. This image was golden in colour and was dressed in wonderful clothes.

When Indradyumna discovered that the images were made in a matter of minutes, he was thunderstruck. He realised that the two brahmanas cold not be mere mortals. He fell at their feet and said, “Please tell me who you are. You cannot be humans.”

Vishnu and Vishvakarma then revealed their true selves and Indradyumna was thrilled. Vishnu blessed the king and told him that he would rule for ten thousand and nine hundred years. And even after Indradyumna died, a place would be reserved for him in heaven.

On an auspicious day, the three images were instated in the temple.
1.16 Markandeya
Many years ago, a great destruction (pralaya) took place. The earth was shrouded in darkness and nothing could be seen. There was neither sun nor moon. Lightning and thunder crushed mountains and trees. There were showers of meteors. Lakes and rivers dried up. The entire earth burnt with fire and the flames of the fire reached down to the underworld. All living beings perished in this fire, including the gods and the demons.

There was a sage named Markandeya. While all this was going on, Markandeya was busy meditating. Such was the power of Markandeya’s tapasya that the fire dared not touch him. But it is also true that Markandeya was scared of the fire that raged all around him. He suffered from hunger and thirst and forgot all about his tapasya. His lips and throat dried up from fear. Markandeya discovered that there was a banyan tree that was untouched by all these ravages. He retired to the shade of the banyan tree and started to pray to Vishnu.

Clouds gathered in the sky. They were thick and dark clouds and they spread all over the earth. It started to rain and it poured and poured. Water was everywhere and the earth was flooded. The water put out the fire. It rained continuously for twelve years. The oceans flooded the shores and the mountains were pulverised. Vishnu slept on the water.

Markandeya did not know what to do. There was water everywhere and he floated on it. But he continued to pray to Vishnu.

Vishnu spoke to Markandeya. “Do not be frightened, Markandeya,” he said. “You are devoted to me and I shall protect you.”

Markandeya did not realise that it was Vishnu who was speaking. “Who dares to address me thus?” he demanded. “Am I a child that I should be so addressed? I am the great Markandeya, blessed by Brahma himself.”

But try as he might, Markandeya cold not see anyone anywhere. Where had the voice come from then? Had it all been an illusion? Not knowing what to do, he started to pray again to Vishnu. Suddenly he saw the banyan tree floating on the water. A golden bed was spread on the branches of the tree and on the bed there slept a small boy. Markandeya was exceedingly surprised to see the small boy floating in the middle of this deluge. He was so confused by his illusions that he did not realise that this boy was none other than Vishnu.

The boy spoke to Markandeya. “You are tired,” said the boy. “You are looking for a refuge. Enter my body and rest for some time.”

Markandeya was so confused that, before he could react, he entered the boy’s body through the mouth. Inside the boy’s stomach Markandeya discovered all the worlds, the seven regions and the seven oceans. The mountains and the kingdoms were all there. So were all living beings.

Markandeya did not know what to make of all this. He started to pray to Vishnu. No sooner than he had started, he came out of the boy’s mouth. Vishnu now appeared before him and blessed him. The sage spent a thousand years with Vishnu. Vishnu then asked, “I wish to grant you a boon. What is your desire?”

“I want to build a temple to Shiva in Purushottama Kshetra,” replied Markandeya. “This will prove to everyone that Vishnu and Shiva are really one and the same.”

Vishnu granted the boon and Markandeya built a temple to Shiva known as Bhuvaneshvara (Lord of the World).
1.17 King Shveta
In satya yuga there used to be a king named Shveta. He was such a good king that during his reign people lived for ten thousand years. No one dies as a child. Longevity was high and there was no infant mortality.

But there was a sage named Kapalagoutama. Unfortunately, the sage’s son died as an infant. The sage brought the dead body to Shveta and the king resolved that if he could not bring the sage’s son back to life within a week, he would immolate himself in a fire. Having thus taken an oath, king Shveta worshipped Shiva with one thousand and one hundred blue lotus flowers. Shiva appeared before the king and granted the boon that the infant son might be brought back to life.

King Shveta ruled for a thousand years. He also built a temple to Vishnu in Purushottama kshetra. The temple that had been built by Indradyumna was known as the temple of Jagannatha. Shveta’s temple was not very far from this and was known as the temple of Shvetamadhava. The image in this temple was as white as the moon.
1.18 Vali
There was a king of the daityas named Vali. He was powerful and invincible. He was also righteous and truthful. The gods cold not bear to see Vali’s prosperity and began to plot how Vali might be foiled. So well did Vali rule that disease, drought and evil disappeared throughout the three worlds.

In desperation, the gods approached Vishnu. “Please do something about Vali”, they requested. “You always help us out when we are in trouble.”

“There is no difference between Vali and the gods so far as I am concerned,” replied Vishnu “Vali is devoted to me. I cannot therefore fight with him. But I will think of a way so that his kingdom might be taken away from him and given to you.”

Vishnu decided to be born as Aditi’s son. The son was a dwarf. This was the vamana avatara (dwarf incarnation) of Vishnu.

Vali proposed to organise a horse sacrifice. Many sages came to the sacrifice and Shukracharya was the chief priest. The dwarf also arrived to witness the yajna.

Shukracharya realised that the dwarf was none other than Vishnu. He told Vali, “I suspect that this dwarf is Vishnu in disguise. He must have come here to ask you for something. Please do not grant him anything without first consulting me.”

“Certainly not,” replied Vali. “It is good fortune indeed that the great Vishnu has come to my house. What is there to consult about? I shall grant Vishnu whatever he wants.”

Vali went to the dwarf to ascertain what the dwarf wanted. Vishnu expressed the wish that he might be given as much of land as might be covered in three of the dwarf’s steps. This boon Vali readily granted. But no sooner than the boon had been granted, the dwarf adopted a gigantic form. He placed one foot on Vali’s yajna and the second on Brahmaloka.

“Where will I place my third step?” demanded Vishnu. “There is no more space left in the entire universe. Find me a place for my third step.”

Vali smiled and said, “Place it on my back.”

Vishnu was charmed at Vali’s generosity. He granted Vali the boon that Vali would hold the title of Indra in a future manvantara. He then appointed Vali king of the underworld. But Indra’s kingdom of heaven, which Vali had conquered, was returned to Indra.

Brahma had all this while been in Brahmaloka. When Vishnu placed his second foot on Brahmaloka, Brahma felt that he should welcome his water-pot (kamandalu) to wash the foot. The water spilled over from the foot and fell on the mountains. There the water divided into four. Vishnu accepted the flow that went northwards. The flow that went westwards returned to Brahma’s kamandalu. The flow that went eastwards was gathered up by the gods and the sages. But the flow that went southwards got entangled in Shiva’s matted hair. This water was the river Ganga.
1.19 Gautama
Part of the water of the Ganga that got stuck in Shiva’s hair was brought down to earth by Bhagiratha. The remaining part was brought down by the sage Gautama.

Parvati was married to Shiva, but Shiva seemed to be fonder of Ganga than of Parvati. Parvati resolved that a way had to be found to remove Ganga from Shiva’s hair. She tried persuasion, but Shiva refused to listen.

At this time, there was a terrible drought on earth which went on for fourteen years. The only place that was not affected by the drought was the sage Gouthama’s hermitage. Other people also gathered in the hermitage to save themselves from the drought and Goutama welcomed them all. Ganesha thought that he might be able to devise a way to free his mother of the Ganga problem. He went and began to live in Gouthama’s hermitage.

Ganesha cultivated the acquaintance of the other sages and become quite friendly with them.

One of Parvati’s companions was Jaya. Ganesha told Jaya that she was to adopt the form of a cow and eat up the grain in Goutama’s fields. And the moment she was struck, she was to lie down on the ground and pretend to be dead.

Goutama noticed that a cow was eating up his grain. He tried to drive away the cow by striking it with a blade of grass. As soon as he did this, the cow uttered a shrill bellow and fell down on the ground. Ganesha and the other sages came running to see what had happened. They discovered that, to all intents and purposes, a cow had been struck down dead by sage Goutama. They therefore refused to stay in an ashrama where such a sin had been committed.

Goutama tried to restrain them. “Please do not go away and forsake me,” he said. “Tell me how I may performed penance.”

“You will have to bring down Ganga from Shiva’s hair,” replied Ganesh. “When that water touches the dead body of the cow, your sin will be forgiven.”

“You will have to bring down Ganga from Shiva’s hair,” replied Ganesha. “When that water touches the dead body of the cow, your sin will be forgiven.”

Ganesha was so friendly with the other sages that they all accepted his solution. Goutama also agreed to do the needful.

Accordingly, Goutama went to Mount Kailasa and began to pray to Shiva. Shiva was pleased at Goutama’s tapasya and offered to grant a boon. Goutama naturally wanted the boon that Ganga might be brought down to earth. Shiva agreed. It was thus that Ganga was brought down to earth by the sage Goutama. Ganga has four tributaries in heaven, seven on earth and four in the underworld. Since it was Goutama who brought Ganga down to earth, the river is also known as Goutami Ganga.
1.20 The Doves
In a mountain known as Brahmagiri there used to live a hunter who was very cruel. He not only killed birds and animals, but brahmanas and sages as well.

The hunter once went on a hunt. He killed many animals and birds and some he put in his cages. He had penetrated so far inside the forest that he was far from home. It became night and also started to rain. Hungry and thirsty, the hunter lost his way. He climbed up a tree and decided to spend the night there. But his mind kept going back to his wife and children at home.

For many years a dove and its family had lived happily on that tree. Both the male and female had gone out to look for food. But although the make dove had returned to the nest, the female dove had not. In fact, the female had been captured by the hunter and was now inside a cage.

The male did not know this. He mourned for his wife.

These words of mourning were heard by the female dove inside the cage and she made her presence felt. The male dove came down and discovered his wife inside the cage. “The hunter is sleeping now,” he said. “Now is the time for me to free you.”

“No,” replied the female dove. “You know how it is with living beings. One living being lives on another. I can find not fault with the hunter, he is merely collecting his food. He is like a guest to us. And it is our duty to offer up our bodies for the sake of a guest.”

“You are quite right,” said the male dove. “I lost my sense of propriety. We have to serve our guest. But how do we serve our guest? We have nothing that we can call our own.”

“At the moment the hunter is suffering most from the cold,” replied the female dove. “We have to light a fire to warm him up. Go and find a fire and bring plenty of dead leaves and branches so that the fire may burn.”

The male dove found a flaming branch. He also brought many dry leaves and branches so that the fire could burn. The rain had stopped and the fire warmed up the hunter.

“Now,” said the female dove, “free me so that I may immolate myself in the fire. My roasted flesh will serve as food for the hunter.”

“Never,” replied the male dove. “It is my right to serve the guest first.”

Saying this, the male dove hurled himself into the fire. The hunter had heard the entire conversation and marveled that two doves could be so altruistic. The female dove now requested the hunter to free her from the cage. And as soon as he did this, the female dove also hurled herself into the fire.

This selfless deed of the two doves was so wonderful that a space vehicle (vimana) came down to take the two doves straight to heaven. The cruel hunter was also impressed and repented his past misdeeds. He told the doves, “You are indeed blessed. Before you go to heaven, please tell me how I may perform penance for my sins.”

“Go to Goutami Ganga and bathe there for fifteen days,” replied the doves. “Your sins will also be forgiven.”

The hunter did as he had been asked to. The place where the doves immolated themselves became a holy tirtha known as kapotatirtha, since the word kapota means dove.
1.21 Garuda and Maninaga
You have already been told about the great snake (naga) Ananta. Ananta had a son named Maninaga. Garuda was the enemy of the snakes and the snakes were all afraid of Garuda.

Maninaga began to pray to Shiva. Having pleased Shiva, he obtained the boon that Garuda would be able to do him no harm. Armed with this boon, Maninaga started to wander around freely and did not run away even when faced with Garuda. Garuda found this to be exceedingly strange. Although he could not kill Maninaga, he captured him and kept him imprisoned in his own house.

Shiva had a companion named Nandi. Nandi told Shiva, “Lord, what has happened to Maninaga? We have not seen him for some time. I hope that Garuda has not done him some harm.”

Shiva of curse knew what had happened. He advised Nandi to pray to Vishnu. Nandi was to please Vishnu and then ask for the boon that Maninaga might be freed from Garuda’s imprisonment. Nandi did this and Vishnu asked Garuda to release Maninaga.

“Lord,” Garuda told Vishnu,” this is very unfair. Other masters treat their servants really well. They give their servants gifts. See how Shiva has sent Nandi himself to rescue Shiva’s devotee Maninaga. You never give me any gifts. Moreover, when I obtain something on my own, you ask me to relinquish it. Is this proper on your part? It is on me that you ride when you go out to fight the demons. They get defeated because of my prowess. And yet it tickles your ego no end to think that you have defeated them yourself.”

Vishnu smiled and replied, “Garuda, you are quite right. You have become thin and learn from bearing my weight. It is quite true that I can defeat the demons only because of your prowess. You have a lot of strength. Why don’t you bear the weight of my little finger and demonstrate your strength?”

Vishnu placed his little finger on Garuda’s head. So heavy was the finger that Garuda was crushed against the ground.

“Please forgive me,” said Garuda. “I have been very stupid. I am an ignorant ass and you are the lord of everything. I have been completely flattened by the weight of your little finger. Please tell me how I may regain my old self.”

Vishnu asked Nandi to take Garuda to Shiva. Shiva would find a way of restoring Grauda’s old appearance. Maninaga was releases and Nandi took Garuda to Shiva. Shiva asked Garuda to bathe in Goutami Ganga. This would make his appearance normal again.

Garuda did this. Not only was his old appearance restored, he became stronger and swifter than he used to be. The place where Garuda bathed is a tirtha known as Garudatirtha.
1.22 Vishvamitra and Indra
Many years ago, there was a terrible drought. There was no food to be had.

The sage Vishvamitra had come to the banks of the river Goutami Ganga with his disciples. Vishvamitra’s wife, children and disciples were all hungry. The sage therefore sent his disciples out to look for food. They searched everywhere, but could find no food. The only object that they could find was the body of a dead dog. They brought this to Vishvamitra.

“We have no choice,” Vishvamitra told his disciples. “Clean the meat carefully with water. Then offer it to the gods, the sages and the ancestors. This is what we have to live on.”

Offering the meat of a dog to the gods was unheard of. Indra adopted the form of a hawk and stole the vessel in which the meat was kept. But Vishvamitra got to know about this and got ready to curse Indra. Indra was naturally scared of Vishvamitra’s curse. He changed the dog-meat into amrita (a heavenly drink) and brought the vessel back.

“I don’t want amrita,” Vishvamitra told Indra. “Bring the dog-meat back. I don’t want to have amrita when the whole world is starving for food. There is no food available and I do not see any sin in eating dog-meat. Nor should there be a sin in offering it to the gods.”

Indra was the god of rains. He realised that the only way to persuade Vishvamitra against eating the dog-meat was to make it rain so that there would be an end to the drought. Instructed by Indra, the clouds poured down rain. Vishvamitra and his disciples now consented to partake of the amrita.

The place where all this happened has come to be known as Vishvamitratirtha.
1.23 Shveta
There used to be a brahmana named Shveta. He was a friend of the sage Goutama and had a hermitage on the banks of the Goutami Ganga. Shveta was also devoted to Shiva. In due course, Shiveta died and Yama’s messengers arrived to take Shveta to Yama. But they could not even enter Shveta’s house.

Finding that Yama’s messengers are not returning, Yama’s companion Chitraka told Yama, “What do you think has happened? Why aren’t the messengers returning?

Yama now sent his companion Mrityu (literally death) to find out what was going on. Mrityu went to Shveta’s house and found Yama’s messengers standing outside the house. They explained that they were unable to enter the house because Shiva himself was guarding Shveta’s body.

One of Shiva’s companions asked Mrityu. “What are you doing here? What do you want?”

“I have come to take Shveta to Yama,” replied Mrityu. “His time on earth is up.”

Mrityu flung a noose to grasp Shveta’s body. But Shiva’s companion struck Mrityu with a rod and killed him. When the news of this was taken to Yama, he was furious. With all his companions he attacked Shveta’s house. Nandi, Ganesha, Kartikeya and several of Shiva’s companions came to fight on Shiva’s side, and a battle royal raged. All the gods arrived to mediate and end the strife. Things had a got a bit out of hand and Yama himself had been killed by Kartikeya.

The problem seemed to defy solution. Yama was, after all, performing his duty. But Shiva insisted that his devotees would never be taken to Yama, but would instead go straight to heaven. Shiva’s condition was finally agreed to. Nandi brought water from the Goutami Ganga and sprinkled it on Yama and the others who had died in the fighting. They were all immediately brought back to life.
1.24 Kubera
Kubera was the eldest son of the sage Vishrava. Vishrava had two wives. The fist wife give birth to Kubera. The second wife was a rakshasa (demon) woman and gave birth to Ravana, Kumbhakarna and Vibhishana. Kubera used to rule in Lanka and his relations with his cousins were extremely good. But Ravana’s mother did not like idea of her sons mixing so much with Kubera.

She called her sons and said, “What are you up to? Why do you cause me so much of pain? You are demons and Kubera is a god. Is it proper that you should be so friendly with him? The relation between gods and demons is one of enmity. Consider Kubera’s pomp and glory. Have you got anything like that to show for yourselves? Do something so as to improve your own statures.”

Thus instructed by their mother, Ravana, Kumbhakarna and Vibhishana went off to the forest to perform tapasya. They pleased Brahma with their prayers and desired the boon that they might win over the kingdom of Lanka. Ravana also obtained the boon that he would become very strong.

Thus fortified with the boons, the demons attacked Kubera and defeated him. They drove Kubera out of Lanka. Kubera possessed a beautiful vimana named pushpaka. This was also appropriated by Ravana. Ravana also made it known that whoever gave Kubera refuge would be killed by him. This meant that no one dared give refuge to Kubera.

Kubera sought the advice of his grandfather Pulastya. Pulastya told him to go to the banks of the Goutami Ganga and pray to Shiva there. Shiva appeared before Kubera and blessed him. He granted Kubera the boon that Kubera would become the god of all wealth.
1.25 Harishchandra
In the Ikshvaku dynasty there ruled a king named Harishchandra. Harishchandra had no son. One day two sages named Narada and Parvata came to visit Harishchandra and told him that he would go to hell if he did not have a son.

“How can I obtain a son?” asked Harishchandra.

“Go to the banks of the Goutami Ganga,” advised the sages. “Pray to the god Varuna there. We are sure that Varuna will grant you a son.”

Harishchandra pleased Varuna with his prayers and asked for a son.

“You will have a son,” said Varuna. “But there is a condition attached. You will have to subsequently organise a yajna in my honour and you will have to sacrifice your son at this yajna. Tell me if this condition is acceptable to you.”

“Yes indeed,” replied Harishchandra.

In due course, Harishchandra had a son who was named Rohita.

Varuna came to Harishchandra and asked, “What about the yajna in my honour?”

“My son is still too young,” replied Harishchandra. “Let him at least attain ten days of age. Till then, the baby is in any case impure and is not fit to be sacrificed.”

After ten days Varuna came again and asked, “What about the yajna in my honour?

“Please let him grow his teeth,” replied Harishchandra. “Animals are sacrificed at yajnas. And no one becomes an animal until he actually has teeth.”

Varuna waited till the teeth grew and returned when Rohita was seven years of age. “What about the yajna in my honour?” he asked.

“These are only milk teeth,” replied Harishchandra. “These do not characterise an animal. Please wait until his proper teeth have grown.”

Varuna returned when the proper teeth grew and asked, “What about the yajna in my honour?”

“He is the son of kshatriya (the second of the four classes, a warrior class),” replied Harishchandra. “But his training in the art of fighting has not even begun. He cannot be called a kshatriya until he knows how to fight. Till that day he is an incomplete man. Do you really want such an incomplete man as a sacrifice?”

After some years had passed, Rohita became skilled in the art of fighting and was appointed the heir-apparent (yuvaraja) to the kingdom. He was then sixteen years of age.

Varuna appeared again and asked, “What about the yajna in my honour?”

This time the entire conversation took place in front of the prince and Rohita intervened before Harishchandra could say anything. “Father,” he said, “I have already resolved to perform a yajna in Vishnu’s honour. Grant me the permission to complete that first. After that, do what you will.”

Rohita went off to the forest. Meanwhile, Varuna had had enough and he afflicted Harishchandra with a painful stomach ailment. News of his father’s illness was taken to Rohita in the forest. In the forest, Rohita met a sage named Ajigarta. The sage was very poor and, together with his wife and three sons, was starving.

“Will you sell one of your three sons to me?” asked Rohita. “The boy is needed for a sacrifice.”

“I shall not sell my eldest son,” said the sage. “My wife will not permit the youngest one to be sold. You can have the one in the middle. His name is Shunahshefa. The price will be one thousand cows, one thousand golden coins, one thousand pieces of clothing and a lot of wealth.”

Rohita paid the price and brought Shunahshefa home to Harishchandra.

“We can’t do this,” said Harishchandra. “It is the duty of kings to protect the brahmanas. How can we sacrifice the son of a brahmana? It is better to die instead. Go and return Shunahshefa to his father.”

Just then a divine voice was heard from heaven. The voice said, “There is no need for anyone to die. Take Shunahshefa to the banks of the Goutami Ganga and perform the yajna to Varuna there. Goutami Ganga is such a sacred river that no human sacrifices are needed if a yajna is performed there.

This is what Harishchandra did not Varuna was satisfied. As for Shunahshefa, he was adopted by the sage Vishvamitra as a son.
1.26 Vriddhagoutama
The sage Goutama had a son named Vriddhagoutama. Vriddhagoutama was also a sage. But he was very ugly. Besides, he had no nose; had never had one since he had been born. He was so ashamed of this deformity that he could not bear to join the other children of the sages in studying the Vedas and Shastras under a teacher. But Vriddhagoutama knew some incantations (mantras) which he always chanted. He also worshipped the god Agni.

When he grew a bit older, Vriddhagoutama went out to tour the world. He traveled to many places and met many people. Since he was deformed, he never got married. Who would want to marry a person so ugly as he?

In the course of his travels, Vriddhagoutama arrived at a mountain named Shitagiri. He discovered a beautiful cave in the mountain and thought that this might be a good place to live in. So he entered the cave and was very surprised to find an old woman inside. The old woman had obviously been living inside the cave for many years. Her body was thin and wasted from the rigours of severe tapasya.

Vriddhagoutama was about to touch the feet of such a venerable old woman, but the woman restrained him. “Please don’t touch my feet,” said the woman. “You are my guru. Does a guru ever bow before his disciple?”

Vriddagoutama was surprised at these words. This was the first time in his life that he had met the old woman. “How can I be your guru?”, he asked. “You are much older than me. Besides, I have never learnt anything and you are clearly a respected ascetic. Your words are a complete mystery to me.”

“Let me tell you my story,” said the old woman. “Otherwise, you will not understand.”

There used to be a handsome and brave prince named Ritadhvaja. He was the son of King Arshtishena. Ritadhvaja went on a hunt to the forest and arrived at that very cave. There he happened to meet an apsara named Sushyama. The two fell in love with each other and got married. But eventually, Ritadhvaja had to return home and Sushyama gave birth to a daughter there. Sushyama left her daughter in the cave itself with the instruction that she was not to leave the cave. The first man to enter the cave would become her husband. It was this daughter who had now become the old woman. Ritadhvaja had reigned for eighty thousand years. After that, ritadhvaja’s son had reigned for ten thousand years. All this while, Sushyama’s daughter had lived in the cave, that is, for ninety thousand years all together.

“Now you see that you are to be my husband,” said the old woman. “Is a husband not a guru?”

“What you say is quite impossible,” replied Vriddhagoutama. “You are much older than me. I am only a thousand years old and you more than ninety thousand. How can we marry? I am like a child next to you.”

“If you do not marry me, I will kill myself,” said the old woman.

“But I am ugly,” protested Vriddhagoutama. “I will promise you this much. If I every become handsome and learned, I will indeed marry you.”

“I have pleased the goddess Sarasvati, who presides over all learning, through my tapasya,” said the old woman. “She will make you learned. I have also pleased the god Varuna and he will make you handsome.”

Vriddhagoutama became handsome and learned and married the old woman. They lived happily in the cave.

One day, various sages came to visit the couple. Amongst them there were sages like Vashishtha and Vamadeva. But there were also young sages who ere not all that sensible. The younger sages started to laugh at the sight of the young and handsome Vriddhagoutama and his aged wife.

“Who is this man?” they asked the old woman. “Is he your son or your grandson?”

The sages went away, but the couple felt ashamed. They asked the sage Agastya what they might do. Agastya told them to go and bathe in the river Goutami Ganga. The river is so sacred that all one’s heart’s desires are thereby granted. The couple did this and prayed to Vishnu and Shiva. Wonder of wonders, the old woman became young and pretty. The place on the banks of the river where these wonderful things happened is a tirtha named vriddhasangama.
1.27 Pippalada
Many years ago, there used to be a sage named Dadhici. His wife was Lopamudra. Dadhichi’s hermitage was right next to the holy river Ganga. Lopamudra’s sister Gabhastini also used to live in the hermitage. Such was the sage Dadhichi’s powers that daityas and danavas dared not set foot inside the hermitage.

The gods once fought with the demons and managed to defeat them. After the war was over, they came to pay their respects to Dadhichi. Dadhichi welcomed his guests and wanted to know how they were faring.

“Thanks to your blessings, we are fine,” replied the gods. “We have just defeated the demons in a war. In fact, we have a slight problem. We no longer need our weapons now that the demons have run away. We don’t know of a safe place where we can store all these weapons. We were wondering if we might keep the weapons in your ashrama. This is one of the safest places that can be found.”

Dadhichi consented to this proposal. The gods left their weapons in the hermitage and went back to heaven.

When Lopamudra heard what Dadhichi had done, she was not at all pleased. “You have done something that is mot improper,” she told her husband. “One should never accept responsibility for someone else’s property, especially if one is an ascetic and has not material possessions of one’s own. Moreover, you have agreed to store the weapons of the gods. Dose this not mean that those who are the god’s enemies will look upon you too as an enemy? And what are you going to do if something should happen to the weapons? Will the gods not blame you then?”

“Your points are well taken,” said Dadhichi. “But I had not thought of them and I have given the gods my word. I can’t very well go back on my word now.”

A hundred years passed. The gods did not return to collect their weapons. The weapons began to lose their luster, Dadhichi did not know how the energy of the weapons might be preserved. He washed them with holy water and the energy of the weapons got dissolve in the water. Dadhichi then drank up the water. As for the weapons themselves, they faded away once their energy was gone.

Finally the gods came to claim their weapons. “Can we have our weapons back? They asked.

“Our enemies have become powerful again. We need our weapons.”

“That may be,” said Dadhichi. “But the weapons are no longer there. I have swallowed up their energy. Let me tell you what can be done. I will use the powers of meditation (yoga) to give up my life. Then excellent weapons can be made out of my bones.

The gods were reluctant, but thee was no other solution. Dadhichi died and the gods requested Vishvakarma to make weapons for them out of Dadhichi’s bones. Vishvakarma complied and the weapon name vajra that he made was truly remarkable.

Lopamudra was away when this incident took place. She returned and found that her husband had died. She was afflicted with sorrow and wished to immolate herself in a fire. But she happened to be pregnant at the time, so that this could not immediately be done. Once the baby was born, she killed herself after having handed over the baby to a pippala (fig) tree for rearing.

Since the pippala tree brought up the boy, he came to be known as Pippalada. Chandra was the lord over all trees. The trees asked Chandra for some amrita for Pippalada and Chandra obliged. The amrita gave Pippalada a lot of strength.

When Pippalada grew up, he wanted to know who his parents were and the trees told him the story. Pippalada blamed the gods for his parents death and decided to seek revenge. The trees brought Pippalada to Chandra.

“You are still too young,” said Chandra. “First you must become learned and well-versed in the use of weapons. Go to the forest of dandakaranya. The river Goutami Ganga flows through that forest. Pray to Shiva there and I am sure that your wishes will be fulfilled.”

Pippalada pleased Shiva through his prayers.

“What boon do you desire?” asked Shiva.

I want the boon that I may be able to destroy the gods,” replied Pippalada.

“I have a third eye in the middle of my forehead,” said Shiva. “The day you can see my third eye, your wish will be granted.”

Try as he might, Pippalada could not see Shiva’s third eye. Pippalada therefore performed even more difficult tapasya for even more years. Eventually he managed to see Shiva’s third eye. From Shiva’s third eye was born a demon that looked like a mare.

“What is your desire?” asked the demon of Pippalada.

“Kill my enemies, the gods,” was the reply.

The demon immediately attacked Pippalada.

“What are you doing?” asked Pippalada. “Why are you trying to kill me? I asked you to kill the gods.”

“But your body has bee created by the gods,” replied the demon. “I will therefore kill you also.”

Pippalada ran to Shiva for deliverance. Shiva earmarked a region inside the forest for Pippalada. There the demon was not permitted to enter. Pippalada lived there, protected from the ravages of the demon. Meanwhile, the gods requested Shiva to save them as well. Shiva persuaded Pippalada to control his anger. He convinced Pippalada that nothing was to be gained by killing the gods. That would not bring his parents back.

Pippalada agreed. But he wished to see his parents once. Accordingly, vimana descended from heaven on which Dadhichi and Lopamudra were seated. They blessed Pippalada and asked him to marry and have children.

As for the demon, it became a river and merged with the holy Ganga.
1.28 Nageshvara
There was a city named Pratishthana. A king named Shurasena ruled in that city. Shurasena did not have any sons. After a lot of effort, a son was born to him. But the son happened to be a snake. The king and the queen were mortified at this turn of events. But they brought up their son in great secrecy. Not even the king’s ministers and priests knew that the prince was a snake.

When the prince grew slightly, he began to talk like a human, even though he was a snake. King Shurasena arranged for the prince’s education. After the snake had become learned in the knowledge of the Vedas, he told his father, “Father, it is time for me to get married. If I do not have a son, I am certain to go to naraka.”

King Shurasena was very surprised to hear this. “How is that possible?” he asked. “Which princess will consent to marry a snake?”

“I don’t know,” replied the prince. “But I do know that I have to get married. Other wise, I will commit suicide. There are many forms of marriage that are permissible. Perhaps a princess can be kidnapped and married to me.”

Shurasena called his ministers and told them, “My son Nageshvara has now come of age. He has also been made the heir-apparent to the kingdom. There is no one equal to him in bravery on earth, in heaven or in the underworld. I am getting old. Please arrange for Nageshvara to get married. I shall then relinquish my kingdom and retire to the forest.”

The king did not of course tell his ministers that Nageshvara was a snake.

Shurasena had an aged minister. This minister reported that there was a king named Vijaya who ruled in the eastern part of the country. King Vijaya had eight sons and one daughter. The daughter’s name was Bhogavati and she was very beautiful. She would be the right match for Nageshvara.

The aged minister was sent as a messenger to Vijaya and the king agreed to the match. There was a custom amongst kshatriyas that the bride did not always have to be married to the bridegroom in person. She could also be married to the bridegroom’s sword or some other weapon. The minister explained to King Vijaya that there were some private reasons which made it impossible for Nageshvara to come in person for the marriage. Bhogavati should be married off to Nageshvara’s sword. Vijaya consented to this and the marriage ceremony was performed. The entire retinue then returned to the city of Pratishthana.

But what was to be done now that the marriage was over? Nageshvara’s mother sent a made to Bhogavati. The maid was to tell Bhogavati that her husband was actually a snake and then observe her reaction.

The maid told Bhogavati, “Your husband is a god, but he has the form of a snake.”

“That is my good fortune,” replied Bhoavati. “Normally, women are married to men. I must have performed many good deeds in my earlier life to have been married to a god.”

Bhogavati was then brought to Nageshvara and at the sight of Bhogavati, Nageshvara remembered his earlier life. He used to be a snake (naga) in his earlier life and was a companion of Shiva’s. His wife in the earlier life was Bhogavati.

There had bee an occasion when Shiva had laughed at a joke of parvati’s and Nageshvara had also laughed. This had annoyed Shiva and he had cursed Nageshvara that he would be born on earth as the son of a human, but in the form of a snake. When he went and bathed in Goutami Ganga, the period of the curse would be over. When Nageshvara recounted these incidents to Bhogavati, she also remembered her earlier life. The two went and bathed in the scared river and Nageshvara obtained a handsome and divine form. Nageshavara ruled after Shurasena’s death. And when Nageshvara and Bhogavati died, they went back to Kailasa to live with Shiva.

On the banks of the Goutami Ganga, Nageshvara and Bhogavati built a temple to Shiva. This is a famous tirtha known as nagatirtha.
1.29 Brahma’s Head
Years ago, there was a war between the gods and the demons and the gods lost. The gods came to Brahma for advice and Brahma asked them to pray to Shiva.

When Shiva appeared before them, the gods said, “The demons have defeated us. Please kill them and save us.”

Shiva went to fight with the demons. He drove the demons off from Mount Sumeru and out of heaven. He pursued them to the ends of the earth. All this exertion made Shiva sweat. And wherever the drops of sweat fell down on the ground, terrible ogresses named matris were created. The matris also started to kill the demons and pursued them down to the underworld.

While the matris were killing the demons in the underworld, Brahma and the other dos waited on the banks of the river Goutami Ganga. This place came to be known as Pratishthana.

When the matris had killed all the demons, they returned to earth and began to live on the banks of the Goutami Ganga. This tirtha has come to be known as matritirtha.

Brahma used to have five heads. The fifth head was in the shape of a donkey’s head. When the demons were running away to the underworld, this donkey’s head addressed the demons and said, “Why are you running away? Come back and fight with the gods. I shall aid you in your fight.”

The gods were alarmed at this paradoxical situation. Brahma was helping them in their flight with the demons and Brahma’s fifth head was trying to help the demons. They went to Vishnu and said, “Please cut off Brahma’s fifth head. It is causing too much of confusion.”

“I can do what you want,” replied Vishnu, “but there is a problem. When the cut-off head falls on earth, it will destroy the earth. I think you should pray to Shiva to find a way out.”

The gods prayed to Shiva and Shiva agreed to cut off the head. But what was to be done with the severed head? The earth refused to bear it and so did the ocean. Finally it was decided that Shiva himself would bear the head.

The place where Shiva cut off Brahma’s fifth head is known as rudratirtha. Ever since that day, Brahma has had four heads and is known as Chaturmukha (chatur connotes four and mukha connotes face). There is a temple to Brahma on the banks of the Goutami Ganga. This is a holy place known as brahmatirtha. A killer of brahmanas is pardoned his sin if he visits this temple.
1.30 The Owl and the Dove
A dove used to live on the banks of the Goutami Ganga. The dove’s name was Anuhrada and its wife’s name was Heti. Anuhrada was Yama’s grandson.

Not very far away, there lived an owl named Uluka. The owl’s wife was called Uluki. The owls were descended from the god Agni.

The doves and the owls were enemies. They fought amongst themselves continually. The doves had received all sorts of weapons from Yama and the owls had received all sorts of weapons from Agni. These divine weapons threatened to burn up everything. But Yama and Agni intervened. They persuaded the owls and the doves to forget their enmity and live together as friends.

The place where the doves lived came to be known as a tirtha named yamyatirtha. And the place where the owls lived came to be known as agnitirtha.
1.31 The Hunter
There was a sage named Veda. He used to pray to Shiva every day. The prayers lasted till the afternoon and after the prayers were over, Veda used to go to the nearby villages to beg alms.

A hunter named Bhilla used to come to the forest every afternoon to hunt. After the hunt was over, he used to come to Shiva’s linga (image) and offer to Shiva whatever it was that he had hunted. In the process of doing this, he often moved Veda’s offerings out of the way. Strange though it might seem, Shiva was stirred by Bhilla’s offerings and eagerly used to wait for it every day.

Bhilla and Veda never met. But Veda noticed that every day his offerings lay scattered and a little bit of meat lay by the side. Since this always happened when Veda had gone out to beg for alms, Veda did not know who was responsible. But one day, he decided to wait in hiding so as to catch the culprit red-handed.

While Veda waited, Bhilla arrived and offered what he had brought to Shiva. Veda was amazed to discover that Shiva himself appeared before Bhilla and asked, “Why are you late today? I have been waiting for you. Did you get very tired?”

Bhilla went away after making his offerings. But Veda came up to Shiva and said, “What is all this? This is a cruel and evil hunter, and yet, you appear before him. I have been performing tapasya for so many years and you never appear before me. I am disgusted at this partiality. I will break your linga with this stone.”

“Do it if you must,” replied Shiva. “But please wait till tomorrow.”

Next day, when Veda came to present his offerings, he found traces of blood on top of the linga. He carefully washed away the traces of blood and completed his prayers.

After some time, Bhilla also came to present his offerings and discovered traces of blood on top of the linga. He thought that he was in some way responsible for this and blamed himself for some unknown transgression. He picked up a sharp arrow and began to pierce his body repeatedly with this arrow as punishment.

Shiva appeared before both of them and said, “Now you see the difference between Veda and Bhilla. Veda has given me his offerings, but Bhilla has given me his whole soul. That is the difference between ritual and true devotion.”

The place where Bhilla used to pray to Shiva is a famous tirtha known as bhillatirtha.
1.32 Goutama and Manikundala
There was a city named Bhouvana. In that city there lived a brahmana named Goutama. The brahmana had a vaishya friend named Manikundala. (A vaishya belongs to the third of the three classes and his primary duties are trade and agriculture).

Goutama’s mother gave him a lot of ill advice. As a result of this, Goutama told Manikundala, “Let us go to other countries to trade and make profits.”

“But my father has a lot of wealth,” replied Manikundala. “What is the need to obtain more wealth?”

“You don’t have the proper perspective,” said Goutama. “A successful person is one who does not thrive on what is left to him by his father. He makes his own fortune.”

Manikundala was convinced by Gountama’s logic. He did not realise that his so-called friend was out to defraud him.

The two friends set out on their journey, Manikundala providing all the capital.

In the course of their travels Goutama remarked, “Have you noticed how those who follow the path of dharma (righteousness) always suffer? They are neither wealthy nor happy. There seems to be no point in being righteous.”

“Please don’t say that,” protested manikundala. “Happiness lies in following the path of dharma. Poverty and misery are inevitable, they are of no account at all.”

The two friends argued over this, but could not decide who was right. They resolved to have a bet. They would ask the opinions of others. And whoever lost the bet would surrender all his wealth to the winner. They asked many people for their opinions. Naturally most people said that it was the evil who thrived and prospered. And it was the righteous who suffered. The upshot of this was that Manikundala surrendered all his wealth to Goutama. But Manikundala continued to praise dharma.

“You are an utter ass,” said Goutama. “Haven’t you lost all your wealth to me? Yet you continue to praise dharma.”

“The wealth is of no account at all,” replied Manikundala. “Dharma is on my side and your apparent victory is only an illusion. Dharma will triumph in the end.”

The two friends decided to have another bet. This time it was agreed that whoever lost the bet would have his two arms chopped off. They again asked several people and most people said that is was adharma (evil) which triumphed. So Manikundala lost his two arms.

“How does it feel now?” asked Goutama.

“The same as ever,” replied Manikundala. “What is important is dharma. And dharma is on my side.”

Goutama lost his temper at this. He threatened to cut off Manikundala’s head if Manikundala persisted in his praise of dharma. But Manikundala was unperturbed. The friends decided to have another bet. This time it was agreed that whoever lost would forfeit his life. Manikundala lost yet again. And Goutama gouged out Manikundala’s eyes and left him for dead.

Manikundala lay on the banks of the Goutami Ganga and pondered about the fate that had befallen him. It became night.

There was an image of Vishnu on the banks of the river and the rakshasa Vibhishana used to come there every night to pray to Vishnu. Vibhishana’s son discovered Manikundala lying there and found out from him the entire story. He recounted the story to his father.

“Many years ago, I had joined Rama in his fight with Ravana,” Vibhishana told his son. “Ragvana’s son Meghanada shot a venomous arrow at Rama’s brother Lakshmana. Lakshmana fell unconscious. The monkey Hanumana then went to the Himalayas and brought a mountain named Grandhamadana to Lanka. On that mountain there was a wonderful herb named vishalyakarani which cures all illnesses. When Hanumana returned the mountain to the Himalayas, a bit of the vishalyakarani fell down at this spot. Near Vishnu’s image. Let us try and find it. We should be able to cure Manikundala.”

Father and son hunted for the herb. The vishalyakarani had become a huge tree. They lopped off a branch and placed it on Manikundala’s chest. Manikundala immediately regained his eyes and arms. After curing Manikundala, Vibhishana and his retinue returned to Lanka.

Manikundala began to travel. He eventually came to a city named Mahapura where a king named Maharaja ruled. Maharaja had no sons, only a daughter. The daughter was blind. Maharaja had announced that whoever cured his daughter would become his son-in-law and rule after him. Manikundala cured the princess with his knowledge of the vishalyakarani. He then married the princess and became king of Mahapura after Maharaja.

Many years later, Goutama was brought before Manikundala by the soldiers. He had been arrested on the charge of committing a crime. Goutama had lost all his wealth by then and was no more than a beggar. Manikundala pardoned his friend and shared with him whatever he had.

Such are the virtues of following the path of dharma. There are many tirthas along the banks of the Goutami Ganga where these wonderful incidents took place.
1.33 Kandu
There was a sage named Kandu. He had a hermitage on the banks of the Goutami Ganga. The ashrama was a beautiful place and Kandu performed very difficult tapasya there. In the summer Kandu meditated in the hot sun, in the monsoon he meditated on the wet ground, and in the winter he meditated dressed in wet clothing.

Indra got sacred as a result of all this tapasya. He thought that the sage Kandu might want to become Indra the king of the gods. He therefore called an apsara named disturb Kandu’s tapasya.

Pramlocha went to the hermitage and began to sing there in a beautiful voice. This disturbed Kandu and he discovered a beautiful woman wandering around in his ashrama.

“Who are you?” Kandu asked the woman.

“I have come here to pluck flowers,” replied Pramlocha. “I am your servant. I will do whatever you wish me to.”

Kandu had fallen in love with Pramlocha and he married her. He forgot all about his tapasya and Indra heaved a sigh of relief. Years passed. Pramlocha wished to return to heaven, but Kandu would not let her.

After years and years had passed, Kandu came out of his hut, looking rather distracted. It was then evening and Kandu was obviously going somewhere.

“Where are you going?” Pramlocha asked.

“What a stupid question!” exclaimed Kandu. “Can’t you see that it is now evening? I have got to go and observe the evening rites. The day has passed.”

“What day?” asked Pramlocha. “Several days have passed and several evenings have come and gone.”

“No, you came here this morning,” said Kandu. “I brought you to my hut and it is now evening, I don’t understand what you are trying to say. Explain yourself.”

“It is true that I came here in the morning,” answered Pramlocha. “But that was a morning which dawned many years ago. Hundreds of years have passed since that day.”

“How many years?” asked Kandu. “When did you come here?”

“Sixteen hundred years, six months and three days ago,” replied Pramlocha.

“Are you sure?” asked Kandu. “It seems like a single day to me.”

“I am sure,” said Pramlocha. “I dare not lie to you.”

“You have dislodged me from my tapasya,” responded Kandu. “But I will not curse you, since you have been my wife. Go back to heaven. I have to atone for my sins.”

The sage Kandu went to Purshottama kshetra and performed penance for his sins. He was blessed by Vishnu.

Kandu and Pramlocha had a daughter named Marisha.

The Brahma Purana also describes several other tirthas. Most of these are on the banks of the river Goutami Ganga. This is now identified as the river Godavari.

After describing these several tirthas, the text describes incidents in Krishna’s life. These we will skip, since they are described in much greater detail in the other Puranas.
1.34 Varnashrama
There are four varnas (classes). Their names are brahmana, kshatriya, vaishya and shudra.

The duties of a brahmana are to donate alms, perform tapasya, worship the gods, perform yajnas and study the Vedas. To earn a living, brahmanas are authorized to teach and act as priests at sacrifices. The duties of kshatriya are to beat arms and protect the earth, donate alms and perform sacrifices. A kshatriya is also permitted to study the shastras. The duties of a vaishya are agriculture, animal husbandry and trade. That apart, vaishyas should donate alms, perform sacrifices and study the shastras. The duties of a shudra are to serve brahmanas. Shudras can also be shopkeepers and artisans.

In times of emergency, a brahmana is allowed to adopt the livelihoods of kshatriyas or vaishyas to earn a living. In similar fashion, a kshatriya is permitted to adopt the livelihoods of vaishyas or shudras and a vaishya is permitted to adopt the livelihoods of shudras.

There are four ashramas (stages of life) as well. The first of these is known as brahmacharya (celibate studenthood). During this period, the individual spends his days with his guru and studies the Vedas well. He has to serve his guru in proper fashion and live on alms. The next ashrama is that of garhasthya (householder stage). The individual now gets married and has children. He serves the gods, the sages, the ancestors and guests. It is householders who provide alms for sages and hermits. That is the reason why the householder stage is so very important. The third ashrama is known as vanaprastha (forest-dwelling stage). The individual now retires to the forest and withdraws his mind from the earthly life. He can leave his wife in the care of his sons or take her with him. He lives on roots, fruits and leaves and makes a bed for himself under the trees. He is not permitted to shave or cut his hair and his clothes have to be made out of bark or skins. The final ashrama is that of sannyasa (hermithood). A hermit gives up all association with the world and lives alone. He grows completely detached. He lives alone. He gets his food through begging. He is not permitted to spend more than one night in a village, or more than five nights at a time in a city.
1.35 The Chandala and the Brahma-Rakshasa
A chandala is an outcast. On the outskirts of the city named Avanti lived a chandala. There was a temple of Vishnu in Avanti and the chandala was devoted to Vishnu. He was also a good singer. Ekadashi tithi is the eleventh lunar day. Every month, on ekadashi tithi, the chandala would fast during the day. At night he would go to Vishnu’s temple and sing praises of Vishnu. He never failed to observe this ritual.

The river Kshipra (Shipra) flowed by the city of Avanti. On one particular night, on ekadashi tithi, the chandala went to the banks of the river to collect some flowers for worshipping Vishnu. On the banks of the river there was a tree and on that tree there lived a brahmarakshasa (demon). As soon as the demon saw the chandala, it wished to devour him.

“Please not tonight,” said the chandala. “I have to worship Vishnu throughout the night. Let me go now.”

“Not on you life,” replied the demon. “I have not eaten for ten days and I am famished. I can’t let you go.”

“Please,” said the chandala, “let me go. I promise that I will come back once the prayers are over. You will then be free to do with me as you will.”

The demon let the chandala go. The chandala went to the temple. He worshipped Vishnu and spent the night in singing Vishnu’s praises. Next day, he returned to the demon.

“I am indeed surprised,” said the demon. “You are very truthful. You can’t be a chandala. You must be a brahmana. Answer my questions. What did you do all night?”

“I stood outside Vishnu’s temple and sang his praise,” replied the chandala.

“For how long have you been doing this?” asked the demon.

“For twenty years,” was the chandala’s reply.

“You have acquired a lot of punya (store of merit) through this,” said the demon. “Please grant me one night’s punya, I am sinner.”

“No,” replied the chandala. “I will not part with my punya. I have given you my body, eat me if you will. But the punya is mine own.”

“Very well then,” said the demon. “Give me two hours” worth of punya. I am a sinner.”

“I have told you I will not give you any of my punya,” replied the chandala. “But what is your sin?”

The brahmarakshasa related his story.

His name was Somasharma and he was the son of Devasharma. Devasharma was a righteous brahmana. But Somasharma fell into evil ways. A brahmana is not authorised to act as a priest in a sacrifice before he has had his sacred-thread ceremony (upanayana). But Somasharma became a priest at a yajna even though his upanayana had not been held. As a result of this sin, when he died, he became a demon. The chandala was stirred to pity at this sad story and parted with some of his punya. The demon was delighted and expressed his gratitude. He went to a tirtha and performed penance. Thus it was that the demon was freed.

What about the chandala? He returned home and then left for a tour of all the sacred places of pilgrimage. At one such tirtha. He remembered the story of his earlier life.

He used to be a hermit well-versed in the Vedas and the shastras. He used to beg alms for a living. Once he had obtained some alms. But some thieves were then in the process of stealing cows, and the hooves of the cows raised a cloud of dust. The dust fell onto the food and the hermit threw away the alms in disgust. Since he had thrown away alms, he was born as a chandala.

After performing penance for this sin, the chandala was pardoned.

2 Agni Purana
This Purana is basically a preaching to the sage Vashishth by Agni. In his turn, Vashishth narrated it to Vyasaji, who related it to Sutji. Ultimately, Sutji narrated Agni Purana to an assembly of the sages in Naimisharanya.Starting chapters of the Purana describe about various incarnations of Lord, including Rama and Krishna. Other chapters describe about religious rituals especially those related to the worship of Lord Shiva. Many chapters have description about the earth, stars and constellations as well as the duties of the kings.

This Purana consists of 9 chapters:
2.1 The Avatars
In the forest that is known as Naimisharanya, Shounaka and the other rishis (sages) were performing a yajna (sacrifice) dedicated to the Lord Vishnu. Suta had also come there, on his way to a pilgrimage.

The sages told Suta, “We have welcomed you. Now describe to us that which makes men all-knowing. Describe to us that which is the most sacred in the whole world”.

Suta replied, “Vishnu is the essence of everything. I went to a hermitage named Vadrika with Shuka, Paila and other sages and met Vyasadeva there. Vyasadeva described to me that which he had learnt from the great sage Vashishtha, Vashishtha having learnt it from the god Agni himself. The Agni Purana is sacred because it tells us about the essence of the brahman (the divine essence). I learnt all this from Vyasadeva and I will now tell you all that I have learnt.”

Avataras (Avatars)

Do you know what an avatara is? An avatara is an incarnation and means that a god adopts a human form to be born on earth. Why do gods do this. The purpose is to destroy evil on earth and establish righteousness. Vishnu is regarded as the preserver of the universe and it is therefore Vishnu’s incarnations that one encounters most often. Vishnu has already had nine such incarnations and the tenth and final incarnation is due in the future. These ten incarnations of Vishnu are as follows.

(1) Matsya avatara or fish incarnation
(2) Kurma avatara or turtle incarnation
(3) Varaha avatara or boar incarnation
(4) Narasimha avatara - an incarnation in the form of a being who was half-man and half-lion.
(5) Vamana avatara or dwarf incarnation
(6) Parashurama
(7) Rama
(8) Krishna
(9) Buddha
(10) Kalki - this is the incarnation that is yet to come.

The Agni Purana now describes these ten incarnations.

This Chapter contains 7 Sections.
2.1.1 Matsya
Agni told Vashishtha the story of the fish incarnation.

Many years ago, the whole world was destroyed. The destruction in fact extended to all the three lokas (Worlds) of bhuloka, bhuvarloka and svarloka. Bhuloka is the earth, svarloka or svarga is heaven and bhuvarloka is a region between the earth and heaven. All there worlds were flooded with water.

Vaivasvata Manu was the son of the sun-god. He had spent ten thousand years in prayers and tapasya (meditation) in the hermitage vadrika. This hermitage was on the banks of the river Kritamala.

Once Manu came to the river to perform his ablutions. He immersed his hands in the water to get some water for his ablutions. When he raised them, he found that there was a small fish swimming in the water in the cup of his hands.

Manu was about to throw the fish back into the water when the fish said, “Don’t throw me back. I am scared of alligators and crocodiles and big fishes. Save me.”

Manu found an earthen pot in which he could keep the fish. But soon the fish became too big for the pot and Manu had to find a larger vessel in which the fish might be kept. But the fish became too big for this vessel as well and Manu had to transfer the fish to a take. But the fish grew and grew and became too large for the lake. So Manu transferred the fish to the ocean. In the ocean, the fish grew until it became gigantic.

By now, Manu’s wonder knew no bounds. He said, “Who are you? You must be the Lord Vishnu, I bow down before you. Tell me, why are you tantalising me in the form of a fish?”

The fish replied, “I have to punish the evil and protect the good. Seven days from now, the ocean will flood the entire world and all beings will be destroyed. But since you have saved me, I will save you. When the world is flooded, a boat will arrive here. Take the saptarshis (seven sages) with that boat. Don’t forget to take the seeds of foodgrains with you. I will arrive and you will then fasten the boat to my horn with a huge snake.”

Saying this, the fish disappeared.

Everything happened as the fish had promised it would. The ocean became turbulent and Manu climbed into the boat. He tied the boat to the huge horn that the fish had. He prayed to the fish and the fish related the Matsya Purana to him. Eventually, when the water receded, the boat was anchored to the topmost peak of the Himalayas. And living beings were created once again.

A danava (demon) named Hayagriva had stolen the sacred texts of the Vedas and the knowledge of the brahman. In his form of a fish, Vishnu also killed Hayagriva and recovered the Vedas.
2.1.2 Kurma
Many years ago there was a war between the devas (gods) and the daityas (demons) and the gods lost this war. They prayed to Vishnu to rescue them from the oppression of the demons. Vishnu told Brahma and the other gods that they should have a temporary truce with the demons. The two sides should get together to churn the ocean. Vishnu would ensure that the devas benefited more from this churning of the ocean than the daityas did.

The truce was agreed upon and the two sides got ready to churn the ocean. The mountain Mandara was used as a churning rod and great sake Vasuki as the rope for churning. The devas grasped Vasuki’s tail and the daityas grasped Vasuki’s head. But as the churning began, the mountain Mandara which had no base, started to get immersed in the ocean. What was to be done? Lord Vishnu came to the rescue. He adopted the form of a turtle and the peak was balanced on the turtle’s back.

As the churning continued, terrible poison named kalkuta emerged from the depths of the ocean and was swallowed by Shiva. Shiva’s throat became blue from this poison and he is therefore known as Nilakantha, blue of throat. The goddess Varuni, the goddess of wine (sura), came out next. The gods readily accepted her and thus they came to be known as suras. But the demons rejected Varuni and were therefore known as asuras. She was followed by the Parijata tree, a beautiful tree that came to occupy the pride of place in Indra’s garden. A jewel named koustubha emerged and was accepted by Vishnu as his adornment. Three wonderful animals came out next - the cow Kapila, the horse Ucchaishrava and the elephant Airavata. They were followed by the apsaras, beautiful women who became the dancers of heaven. They were known as apsaras because they emerged from ap (water). The goddess Lakshmi or Shri came out next and was united with Vishnu.

Finally, Dhanvantari emerged with a pot of amrita (the life - giving drink) in his hands. Dhanvantari was the originator of medicine (ayurveda). The daityas led by Jambha gave half of the amrita to the devas and departed with the remaining half.

But Vishnu quickly adopted the form of a beautiful woman. So beautiful was the woman that the demons were charmed. “Pretty lady,” they said. “ take the amrita and serve it to us. Marry us.” Vishnu accepted the amrita, but he had no intention of giving it to the demons. He served it to the gods instead. There was only one demon who was somewhat clever. His name was Rahu. He adopted the form of Chandra, the moon-god, and succeeded in drinking some of the amrita. The sun-god and the moon-god noticed what was happening and reported it to Vishnu. Vishnu thereupon cut off Rahu’s head with a sword.

But Rahu had drunk the amrita, so he could not die. He prayed to Vishnu and Vishnu granted him a boon. The boon was that occasionally Rahu would be permitted to swallow up the sun and the complained about him. You can see this happening at the time of the solar and the lunar eclipses. People who give alms during such eclipses are blessed.

The gods obtained the amrita and the demons did not. Thus, the gods became more powerful than the demons. They defeated the demons and regained heaven.
2.1.3 Varaha
Vishnu’s next incarnation was in the form of a boar.

The sage Kashyapa and his wife Diti had a son named Hiranyaksha. became the king of the asuras. Hiranyaksha’s meditation pleased Brahma and Brahma granted him the boon that he would be invincible in battle. Thus armed. Hiranyaksha went out to fight with the devas. He comprehensively defeated the gods and conquered heaven. He also defeated Varuna, the god of the ocean. Thus, Hiranyaksha became the king of the heaven, the earth and the underworld.

But the asura was not particularly fond of the earth. He himself had begun to live in Varuna’s palace under the ocean. So he hurled the earth into the depths of the ocean.

The gods went to Vishnu and prayed that something might be done about Hiranyaksha. They wished to be restored to heaven and they wished that the earth might be brought back from the depths of the ocean. In response to these prayers, Vishnu adopted the form of a boar and entered the ocean. Who should he meet there but Hiranyaksha himself?

Hiranyaksha of course did not know that this boar was none other than Vishnu. He thought that it was an ordinary boar and attacked it. The two fought for many years. But finally, Hiranyaksha was gored to death by the boar’s tusks. The boar raised the earth up once again with its tusks.

Vishnu thus saved the gods and the principles of righteousness or dharma.
2.1.4 Narasimha
Hiranyaksha had a brother named Hiranyakashipu. Hiranyakashipu was furious to learn that his brother had been killed and the resolved to kill Vishnu. But this could not be done unless h e himself became powerful land invincible. Hiranyakashipu, therefore, began to pray to Brahma through difficult meditation. Brahma was pleased at these prayers and offered to grant a boon.

“I want to be invincible,” said Hiranyakashipu. “Please grant me the boon that I may not be killed by night or day; that I may not be killed by man or beast; and that I may not be killed in the sky, the water or the earth.”

Brahma granted the desired boon. And Hiranyakashipu was happy. He thought that he had taken care of all possible eventualities. And since he had become so powerful, he conquered all the three worlds and kicked the gods out to heaven.

Hiranyakashipu had a son named Prahlada. You no doubt remember that Hiranyakashipu had resolved to kill Vishnu. But strangely enough, Prahlada became devoted to Vishnu. Hiranyakashipu tried to persuade his son. That did not work. He tried to kill his son. That too did not work since each time, Vishnu intervened to save Prahlada.

Meanwhile, the gods had been driven off from heaven. They had also been deprived of their shares in yajanas by Hiranyakashipu. These shares now went only to the asura king. In desperation, they went and prayed to Vishnu and Vishnu promised them that he would find a solution.

One day, Hiranyakashipu called Prahlada to him. “How is it that you escaped each time I tried to kill you?”, he asked.

“Because Vishnu saved me,” replied Prahlada. “Vishnu is everywhere.”

“What do you mean everywhere?”, retorted Hiranyakashipu. He pointed to a crystal pillar inside the palace and asked, “Is Vishnu inside this pillar as well?”

“Yes,” replied Prahlada.

“Very well then. I am going to kick the pillar,” said Hiranyakashipu.

When Hiranyakashipu kicked the pillar, it broke into two. And from inside the pillar, Vishnu emerged in his form of half-man and half-lion. He caught hold of Hiranyakashipu and placed the demon across his thighs. And with his claws, he tore apart the demon’s chest and so killed him. Brahma’s boon had been that Hiranyakashipu would not be killed by man or beast. But then narasimha was neither man nor beast it was half-man and half-beast. The boon had said that the asura would not be killed in the sky, the water or the earth. But Hiranyakashipu was killed on Vishnu’s thighs, which were not the sky. The water or the earth. And finally, the noon had promised that Hiranyakashipu would not be killed by night or day. Since the incident took place in the evening, it was not night or day.

After Hiranyakashipu died, the gods were restored to their rightful places. Vishnu's made Prahlada the king of the asuras.
2.1.5 Vamana
Prahlada’s grandson was Vali and Vali became very powerful. When he was the king of the asuras, there was a war between the devas and the asuras. The gods were defeated and were driven off from svarga. As always, the gods fled to Vishnu and began to pray to him to save them. Vishnu assured the gods that he would do something about Vali.

Accordingly, Vishnu was born as the son of Aditi and Kashyapa. The son was a dwarf.

King Vali had arranged for a huge sacrifice and had announced that, on the occasion of the sacrifice, he would not refuse anyone a boon. The dwarf arrived at this sacrifice and began to recite the Veda’s. Vali was so pleased at this that he offered the dwarf a bon. Vali’s guru(teacher) was Shukracharya and Shukracharya thought that there was something fishy about the way the dwarf had arrived. So he tried to restrain Vali.

“No,” said Vali. “I have offered a boon and I shall stick to my word.” What boon do you desire? I will give whatever you want.”

Before a boon was actually granted, a small rite had to be performed with holy water. Shukracharya was still trying to do his best to prevent the boon from being given. So he entered the vessel in which the holy water was kept to seal the mouth of the vessel and prevent the water from being taken out. To get at the holy water, the vessel was pierced with a straw. This straw also pierced one of Shukracharya’s eyes. Ever since that day, the preceptor of the demons has been one eyed.

“Give me as much of land as may be covered in three of my steps,” said the dwarf. “I need this as dakshina (fee) for my guru.”

Vali agreed. But the dwarf adopted a gigantic form. With one step he covered bhuloka. With another step he covered bhuvarloka. And with the last step he covered svarloka. The three worlds were thus lost to Vali and Vishnu returned them to Indra. Vali had no option but to go down to the underworld (patala). But so pleased was Vishnu at Vali’s generosity that he granted the asura the boon that he would bear the title of Indra in the future.
2.1.6 Parashurama
The kshatriyas were the second of the four classes. It was their job to wear arms and protect the world. And rule. The brahmanas were the first of the four classes. It was their job to pray, study the sacred texts and perform religious rites. But the kshatriyas became very insolent and began to oppress the world and the brahmanas. Vishnu was then born as the son of the sage Jamadagni and his wife Renuka. Since this was the line of the sage Bhrigu, Parashurama was also called Bhargava. Parashurama’s mission was to protect the brahmanas and teach a lesson to the kshatriyas.

There was a king named Kartavirya who had received all sorts of boons from the sage Dattatreya. Thanks to these boons, Kartavirya had a thousand arms and conquered and ruled over the entire world.

One day, Kartavirya went on a hunt to the forest. He was very tired after the hunt and was invited by the sage Jamadagni had a kamadhenu cow. This meant that the cow produced whatever its owner desired. Jamadagni used the kamadhenu to treat Kartavirya and all his soldiers to a sumptuous feast.

Kartavirya was so enamoured of the kamadhenu that he asked the sage to give it to him. But Jamadagni refused. Kartavirya then abducted the cow by force and a war started between Kartavirya and Parashurama. In this war, Parashurama cut off Kartavirya’s head with his axe (parashu) and brought the kamadhenu back to the hermitage.

After some time, Parashurama was away when Kartavirya’s sons arrived at the ashrama and killed Jamadagni. On the death of his father, Parashurama’s anger was aroused. He killed all he kshatriyas in the world twenty-one times. On the plains of Kurukshetra, he built five wells which were filled with the blood of kshatriyas. Eventually, Parashurama handed over the world to Kashyapa and went and lived on Mount Mahendra.
2.1.7 Rama
Brahma came out of Vishnu’s navel. Brahma’s son was Marichi’s son Kashyapa, Kashyapa’s son Surya, Surya’s son Vaivasvata Manu, Manu’s son Ikshvaku, Ikskhvakku’s son Kakutstha, Kakutstha’s son Raghu, Raghu’s son Aja, Aja’s son Dasharatha, Dasharatha’s sons were Rama, Bharata, Lakshmana and Shatrughna. Since Rama was descended from Kakutstha and Raghu, he was also called Kakutstha and Raghava. Since his father’s name was Dasharatha, he was also called Dasharathi. Rama’s story belongs to the solar line (surya vansha), since one of his ancestors was Surya.

Vishnu himself wished to destroy Ravana and the other rakshasas (demons). He therefore divided himself into four parts and was born as Rams, Bharata, Lakshmana and Shatrughna. Rama was Koushalya’s son, Bharata Kaikeyi’s. Lakshmana and Shartrughna were the sons of Sumitra.

The sage Vishvamitra came to Dasharatha and pleaded for Rama’s help in defeating the rakshasas who were disturbing his yajanas. Rama killed these demons and Vishvamitra was so pleased that he taught Rama the use of all divine weapons. Rama broke a bow of Shiv’s that had been in the possession of the king of Mithila, Janaka. This was the task that had been appointed for marrying Sita, Janaka’s daughter. Rama married Sita, Lakshmana married urmila, Bharata married Mandavi and Shatrughna married Shrutakirti. On the way back to Ayodhya, Rama also beat Parashurama in a duel.

Dasharatha resolved that Rama should be made yuvaraja, that is, the heir apparent to the kingdom.

But Kaikeyi had a servant named Manthara who plotted otherwise. When he was young, Rama had pulled at Manthara’s feet and ever since that day, Manthara had not been kindly towards Rama. She reminded Kaikeyi of the two; boons that had been promised to her by King Dasharatha. Years ago, the gods had been fighting with the demon Shambara and had asked Dasharatha for his help. In fighting with Shambara, Dasharatha had been injured. He had been nursed back to health by Kaikeyi. Dasharatha had promised two boons to Kaikeyi as a reward and Manthara’s suggestion was that Kaikeyi should now ask for these two boons. By the first boon Rama would be banished to the forest for fourteen years and by the second boon Bharata would become yuvaraja.

Kaikeyi listened to Manthara. At Manthara’s instance, she asked for these two boons. Dasharatha was very angry, but Rama insisted that he would indeed go to the forest for fourteen years. Rama, Lakshmana and Sita first went to the banks of the river Tamasa. From there they went to the kingdom of Guha, the king of the hunters (nishadas). They crossed the river Jahnavi and arrived in Prayaga, where the sage Bharadvaja had his hermitage. Their final destination was the mountain range of Chitrakuta, on the banks of the river Mandakini.

Meanwhile, back home in Ayodhaya, King Dasharatha who could not bear to be parted from Rama, died. Bharata and Shatrughna had gone on a visit to their uncle’s house and were recalled. But Bharatha refused to be king. He went to the forest to try and persuade Rama to return, but Rama insisted that he would not return before the fourteen years were over. So Bharata brought back Rama’s sandals. He placed these sandals on the throne as a token of Rama’s kingship. And he began to rule the kingdom in Rama’s name from Nandigrama, rather than from Ayodhya.

Rama, Lakshmana and Sita then went to the forest that is known as the Dandaka forest, dandakaranya. This forest was on the banks of the river Godavari and there was a beautiful lgrove inside the forest known as Panchavati. They built a hut there and resolved to live there.

There was a rakshasa woman named Shurpanakha. She happened to come to the place where Rama Lakshmana and Sita had built their hut. Shurpanakha liked Rama so much that she wanted to marry Rama and eat up Lakshmana and Sita. But Lakshmana cut off Shurpanakha’s nose and ears with his sword.

Shurpanakha fled to brother Khara and demanded revenge. Khara and fourteen thousand other demons (rakshasas) attacked Rama, but they were all killed by Rama. Shurpanakha then went to her other brother Ravana, the king of Lanka.

Ravana asked the rakshasa Maricha to adopt the form of a golden deer and roam around in front of Rama’s hut. Sita was so charmed by the deer that she asked Rama to capture it for her. Rama was long in returning and Lakshmana went to look for him. Taking advantage of Rama and Lakshmana’s absence, Ravana kidnapped Sita. Jatayu, the king of the birds, did try to stop Ravana, but he met his death at Ravana’s hands.

Rama and Lakshmana were greatly distressed to find Sita missing and they looked for her everywhere. Rama made friends with the monkey Sugriva. He killed Sugriva’s brother Bali and made Sugriva the king of monkeys. The monkeys were sent off in all the four directions to look for Sita.

The monkeys who had gone towards the south learnt that Sita was in Lanka, across the ocean. One of these monkeys was Hanumana. Hanumana leapt over the ocean and arrived in Lanka. He discovered the lonesome Sita in a grove of ashoka trees, the ashokavana. Hanumana introduced himself and assured Sita that he would soon be back with Rama. Hanumana caused some general havoc in Lanka and was captured by Meghnada or Indrajit, Ravana’s son. Ravana ordered that Hanumana’s tail should be set on fire. But Hanumana used his burning tail to set fire to all the houses of Lanka. He then returned to Rama with the news that Sita had been found.

Rama, Lakshmana and the army of monkeys arrived at the shores of the ocean. There they built a bridge over the ocean so that they could cross over into Lanka. There was a terrible war in which Rama killed the giant Kumbhakarna, Ravana’s brother. Lakshmana killed Indrajit. Rama killed Ravana with a powerful divine weapon, the brahmastra.

The fourteen years were by now over and Rama, Lakshmana and Sita returned to Ayodhya. There Rama was crowned king and he treated his subjects as his own sons. He punished the wicked and followed the path of dharma. During Rama’s rule there was no shortage of foodgrains anywhere and the people were righteous. No one died an untimely death.

On Rama’s instructions, Shatrughna killed the asura Lavana and built the city of Mathura in the place where Lavana’s kingdom had been. Bharata was sent by Rama to kill a wicked gandharva, a singer of heaven named Shailusha, who lived on the banks of the river Indus with his sons. Bharata killed them and built two cities there, Takshashila and Pushkaravati. In Takshashila Bharata established his son Ataksha as king and in Pushkaravati he made his son pushkara the king. Rama and Sita had two sons named Kusha and Lava. Rama ruled for eleven thousand years before he died.

This is the story of the Ramayana as recounted in the Agni Purana. It was written by the sage Valmiki after he had heard the story from the sage Narada.

Rama was the seventh avatara of Vishnu, Krishna was the eighth.
2.2 Harivamsha and Mahabharat
This Chapter contains 2 Sections.
2.2.1 The Harivamsha
As you have already been told, Brahma emerged from Vishnu’s navel. Brahma’s son was Atri, Atri’s son Soma, Soma’s son Pururava, Pururava’s son Ayu, Ayu’s son Nahusha and Nahushja’s son Yayati. Yayati had two wives, Devayani and Sharmishtha. Devayani had two sons, Yadu and Turvusu. And Sharmishtha had three sons, Druhya, Anu and Puru. The descendants of Yadu were known as the Yadavas.

Vasudeva was a Yadava. His wife was Devaki. Vishnu was born as sthe son of Vasudeva and Devaki in order to remove the wicked from the world. The seventh son of Vasudeva and Devaki was Baladeva. And the eight son was Krishna himself. Krishna was born in the month of Bhadra in the thick of the night. Scared that the wicked Kakmsa might kill the newly born child, Vasudeva left him with Yashoda, the wife of Nanda.

Nanda was the king of the cowherds and he brought up Baladeva and Krishna. Kamsa sent a rakshasa woman named Putana to kill Krishna but Krishna killed her instead. In Vrindavana, Krishna subdued the terrible snake known as Kaliya. He killed several other rakshasas named Arishta, Vrishabha, Keshi, Dhenuka and Gardhabha and made the country safe from the attacksof these demons. He also stopped the worship of Indra. This led to a fight between Indra and Krishna, Indra tried to destroy the inhabitants of Gokula by sending down torrents of rain. But Krishna held aloft the mountain Govardhana and saved the inhabitants of Gokula.

Kamsa’s capital was in Mathura, Baladeva and Krishna went there. Kamsa let loose a mad elephant named Kuvalayapida on Krishna. But Krishna killed Kuvalayapida. Baladeva and Krishna also killed two strong wrestlers, Chanura and Mushtika, whom Kamsa had instructed to kill Baladeva and Krishna. Finally, Krishna killed Kamsa and made Ugrasena the king.



Kamsa was Jarasandha’s son-in-law and Jarasandha became furious when he learnt of Kamsa’s death. He attacked the Yadavas and laid siege to the city of Mathura. After a prolonged war, Krishna managed to defeat Jarasandha. Krishna also defeated another evil king named Poundraka. On Krishna’s instructions, the Yadavas built the beautiful city of Dvaraka or Dvaravati. The Yadavas began to live in Dvaraka.

There was an asura named Naraka who was killed by Krishna. Naraka had imprisoned sixteen thousand daughters of the devas, gandharvas and yakshas (guards of Heaven’s treasury). These women were freed by Krishna and Krishna married all of them. Amongst Krishna’s other exploits were defeating the daitya Panchajana, killing Kalayavna, seizing the parijata tree from Indra and bringing back to life the sage Sandipani’s dead son.

Krishna had several sons. Shamba was born of Krishna’s wife Jambavati and Pradyumna was born of Krishna’s wife Rukmini. As soon as Pradyumna was born, he was abducted by the asura Shambara. Shambara threw the baby into the sea, but a fish swallowed the baby. A fisherman caught the fish and brought it to Shambara’s house. When the fish’s stomach was cut open, the baby came out. There was a woman named Mayavati who lived in Shambara’s house and Shambara handed over baby Pradyumna to Mayavati so that he might be brought up well. When he grew up, Pradyumna killed Shambara and married Mayavati. They returned to dvaraka and Krishna was very happy to see his lost son.

Pradyumma and Mayavati had a son named Aniruddha. Aniruddha secretly married Usha, the daughter of King Vana, Vana himself being the son of Vali. Vana’s capital was in a city named Shonitapura. Vana had pleased Shiva through hard and difficult tapasya, so that sometimes he was called the son of Shiva. Vana loved to fight and he had wanted a boon from Shiva that he might get the chance to fight with someone who was his equal in battle. A flag with a peacock on it used to fly from the ramparts of Vana’s palace. Shiva told him the day this flag fell down. Vana’s desire for with an equal would be satisfied.

With the help of a friend of Usha’s, Anuruddha and Usha used to meet secretly in Vana’s palace. Vana’s guards informed him about this and there was a fierce battle between Vana and Aniruddha At the same time, the flag with the peacock on it fell down. Krishna got to know from Narada about the fight between Vana and Aniruddha and he, Baladeva and Pradyumna arrived in Vana’s capital. Shiva came to fight on Vana’s side, accompanied by Nandi and Skanda or Kartikeya. But after a duel that lasted for a long time, Krishna triumphed over these enemies. Krishna’s arrows also cut off the thousand arms that Vana had. But at Shiva’s request, Krishna spared Vana’s life and gave two arms with which to make do.

All of these stories about Krishna are related in detail in the Harivamsha. The Agni Purana merely gives a brief summary of the Harivamsha. But stories about Krishna, the eight avatara of Vishnu, also crop up in the Mahabharata. The Agni Purana, therefore, next summarises the Mahabharata.
2.2.2 The Mahabharat
The Pandavas were merely a pretext. Krishna used the Pandavas to rid the world of evil men.

You have already learnt that one of Yayati’s sons was Puru. In Puru’s line were born Bharata and Kuru. One of Kuru’s descendants was the king Shantanu. Shantanu married Ganga and Bhishma was born from this marriage.

But Shantanu also married Satyavati and had two more sons, Chitrangada and Vichitravirya. Bhishma never married. Chitrangada died young. When Vichitravirya grew up, Bhishma defeated the king of Kashi and brought two of the king’s daughters, Ambika and Ambalika, as brides for Vichitravirya. Vichitravirya as also quite young when he died of tuberculosis.

Since Vichitravirya had left no children, Vyasadeva was brought to Hastinapura. Vyasadeva and Ambalika had a son named Dhritarashtra and Vyasadeva and Ambalika had a son named Pandu. Dhritarashtra married Gandhari and they had a hundred sons, of whom the most important was Duryodhana. Pandu had two wives, Kunti and Madri. Kunti’s sons were Yudhishthira, Bhima and Arjuna and Madri’s sons were Nakula and Sahadeva. But Yudhishthira was really the son of the god Dharma and not Pandu’s son. Similarly, Bhima was the son of the god Pavana, Arjuna the son of Indra and Nakula and Sahadeva the sons of the two Ashvinis. Earlier, Kunti had a son named Karna from the sun-god.

This was before she had god married to Pandu. Karna became a friend of Duryodhana’s. Because of a curse imposed on him by a sage, Pandu died in the forest.

Duryodhana tried his best to kill the Pandavas. He set fire to a house of lac (jatugriha) in which Kunti and the five Pandavas were staying. But the Pandavas were saved and fled to a city named Ekachakra. There they lived, disguised as brahmanas. In Ekachakra, they destroyed a rakshasa named Vaka. They then won the hand of the daughter of the king of Panchala. Her name was Droupadi and all five Pandava brothers married her. When Duryodhana learnt that the Pandavas were alive, he handed over half the kingdom to them.

Meanwhile, the forest Khandava had to be burnt and Krishna and Arjuna did this together. Krishna had befriended Arjuna. When Arjuna successfully defeated the god Agni at the burning of the Khandava forest, Agni gave him several divine weapons. Arjuna had also obtained divine weapons from his guru Dronacharya.

On the Pandava side, Yudhishthira had become king. The Pandavas organised a rajasuya yajna (royal sacrifice) in which they conquered several kingdoms and accumulated lot of wealth. This made Duryodhana envious.

He arranged a game of dice (aksha) between Yudhishthira and Duryodhana’s uncle Shakuni. Shakuni did not play fairly and Yudhishthira lost the game. As penalty for the loss, the Pandavas were to spend twelve years in the forest and one additional year without being detected. Droupadi went with them to the forest, as did the Pandava’s priest, Dhoumya.

After the twelve years were over, the Pandavas came to the kingdom of King Virata where they proposed to spend the additional year that had to be spent in disguises. Yudhishthira pretended to be a brahmana, Bhima a cook, Arjuna a dancer, Nakula and Sahadeva stable-hands. Droupadi became the queen’s maid. The queen’s brother Kichaka tried to molest Droupadi, but was killed by Bhima. When the year was over, the Kauravas attacked King Virata to rob him of his cattle. But Arjuna defeated all the Kauravas and saved Virata’s cattle After this success, the identity of the Pandavas could no longer be kept a secret. But thankfully, the one year during which identities had to be kept a secret, was over.

King Virata’s daughter Uttara was married to Abhimanyu, Arjuna’s son. Abhimanyu’s mother was Subhadra, whom Arjuna had married. Subhadra also happened to be Krishna’s sister.

The Pandavas now demanded their rightful share of the kingdom, but Duryodhana refused. A war was imminent. A huge battalion of soldiers was known as an akshouhini. Duryodhana collected eleven akshouhinis for the war and Yudhishthira collected seven. Krishna was sent as a messenger to Duryodhana to try and preserve the peace. Krishna told Duryodhana that the Pandavas would be satisfied with a mere five villages. Duryodhana refused to give them even this without a fight.

So the armies gathered for a war on the plains of Kurukshetra. Noticing that elders and relatives like Bhishma and Dronacharya were fighting on the side of the Kaurvas, Arjuna was reluctant to fight. But Krishna gave Arjuna lessons which have come down to us as the Gita. He taught there was no reason for sorrow if Bhishma or Dronacharya died, that was only a death of their physical bodies. The true identity of a person was his atman (soul) which never died, but passed from one body to another. True bliss was obtained when the atman united with the brahman (divine essence) or paramatman (supreme soul). This was always the goal of a yogi, that is, a person who sought union with god.

Thus instructed by Krishna, Arjuna started to fight. With the help of Shikhandi, he defeated Bhishma. This happened on the tenth day of the fighting. Bhishma did not however die. He had earlier received the boon that he would only die when he actually wished to do so. For many days, he lay there in the battlefield on a bed of arrows. After Bhishma’s defeat, Dronacharya became the general on the Pandava side. Dronaharya killed Virata, Drupada and several other kings and soldiers on the Pandava side. Dhrishtadyumna also killed many Kaurava soldiers. On the fifteenth day of the fighting, a rumour gained currency that Ashvatthama, Dronacharya’s son, had been killed. Dronacharya abandoned his weapons on hearing this bad news and Dhrishtadyumna faced no problems in killing him. Karna now became the Kaurava general and lasted for two and a half days before he was killed by Arjuna. Shalya was the last Kaurava general. He fought for only half a day and was killed by Yudhishthira.

Bhima and Duryodhana fought the last duel of the war with maces. Bhima broke Duryodhana’s thighs and killed him. Ashvatthama had been fuming ever since his father Dronacharya had been killed by unfair means. In the dead of the night, he entered the Pandava camp where he killed Dhrishtadyumna and the five sons of Droupadi. Droupadi was disconsolate and demanded revenge. Arjuna and Ashvatthama let loose divine weapons at each other. Since this might destroy the world, they were asked to withdraw these weapons. Arjuna could withdraw his weapon, but Ashvatthama could not. Ashvatthama’s weapon killed the baby that was in Uttara’s womb, but when the dead baby was born, Krishna brought it back to life. This baby was Parikshita.

Many kings and soldiers died in the course of the Kurukshetra war. The only ones left alive were Kritvarma, Kripacharya and Ashvatthama on the Kaurava side and Pandava side. After the war was over, Bhishma taught Yudhishthira the duties of king. It was only after this that he died.

As a king, Yudhishthira performed many yajnas and gave a lot of to brahmanas. When Yudhishthira learnt that the Yadvas had been destroyed, he no longer wished to rule. He handed over the kingdom to Parikshita and the Pandavas left on a pilgrimage, in the course of which they died.

It was Krishna who had used the Pandavas as a tool to rid the world of evil kings and establish the good ones. Realising that the Yadavas were also evil, Krishna also ensured that the Yadavas would be destroyed. He then gave up his life at the place of pilgrimage that is known as Prabhasa. After Krishna died, the city of Dvarka was swallowed up by the sea.

This was the story of the eighth avatara of Vishnu.
2.3 Buddha/Kalki and Creation
This Chapter contains 2 Sections.
2.3.1 Buddha and Kalki
The ninth avatara of Vishnu was Buddha and the tenth will be Kalki.

Many years ago, there was a war between the devas and the asuras in which the demons managed to defeat the gods. The gods went running to Vishnu for protection and Vishnu told them that Mayamoha would be born as Buddha, the son of Shuddhodana. Such were the illusions that Buddha created, that the asuras left the path indicated by the Vedas and became Buddhists. These dastardly creatures performed ceremonies that were a sure ticket to naraka. Towards the end of the Kali era, all people will be dastardly. They will oppose the Vedas, become robbers and will be concerned only with wealth. The disbelievers will then become kings and these kings will also be cannibals.

Much later, Kalki will be born on earth as the son of Vishnuyasha. He will take up arms to destroy these disbelievers. Kalki’s priest will be the sage Yajnavalkya. The norms of he four classes (varna) and the four stages of life (ashrama) will be established yet again. People will honour the sacred texts and become righteous. It will then be time for the dawn of a new satya yuga, a fresh period of righteousness.

In every cycle (kalpa) and in every era (manvantara) Vishnu is thus born in various forms. It is a sacred duty to listen to the stories of the ten avataras. The listener attains his desires and goes to heaven.
2.3.2 Creation
Agni next told Vashishtha the history of creation.

Vishnu is the Lord of creation, preservation and destruction. Before creation, it was only the brahman that was everywhere. There was no day, night or sky.

First Vishnu created the waters. And in the waters he sowed the seeds of brahmanda. the great egg. From this seed there developed a golden egg which began to float on the waters. From the egg Brahma created himself. Since he created himself (svayam sambhuta), Brahma is also known as Svayambhu. Having created himself, Brahma stayed inside the egg for an entire year. And at the end of the year, he split the egg into two. One part of the egg formed the heaven, the other the earth. And in between the two parts of the egg, Brahma created the sky.

Brahma next established the earth on the waters and made the ten directions. He created time, lightning, thunder, clouds, rain bows, words and anger. To ensure that yajnas could be performed, texts of the Rig Veda, the Yajur Veda and the Sama Veda emerged from his body. Holy people use the Vedas to perform Ceremonies meant for the gods.

From the powers of his mind, Brahma created seven sons. Their names were Marichi, Atri, Angira, Pulastya, Pulaha Kratu and Vashishtha.

Prithu is recognised as the first king Prithu was descended from Dhruva. And Prithu’s father Vena was also a king. But Vena was an evil king; he was simply not interested in protecting his subjects. The sages therefore killed Vena with a straw and after Vena had died, they began to knead the dead body’s right hand and it was thus that Prithu emerged. He wore armour and carried bow and arrows when he was born. He ruled well, as per the dictates of dharma. He looked upon all his subjects as his own sons. From Prithu the earth came to be known as prithivi.
2.4 Temples, Holy Places and Astrology
This Chapter contains 4 Sections.
2.4.1 How to Pray, How to Build Temples and Deities
The Agni purana next has several chapters on how to pray and on how to build temples and idols. The Techniques of praying to Vishnu , Shiva, Surya and the other gods and goddesses are described, including the special mantras (incantations)that must be used so as to please specific gods and there are prescribed forms for such bathing as well.

A Person who builds temples is blessed. Even if one merely thinks of building temples, the sins of a hundred lives are forgiven. A builder of a single temple goes to heaven (svarga). A builder of five to shivaloka, a builder of eight vishnuloka and a builder of sixteen temples is freed from the shackles of being born again and again. What is the point of earning money if one does not build temples? Money is also meant to be donated as alms to brahmanas, but the punya or merit earned from building a temple is greater than the punya earned from donating alms. The merit earned by builder of temples is greatest for a golden temple, lesser for a stone temple, still lesser for a wooden temple and least from earthen Temple.

More punya is acquired from building an idol than from building a temple. Idols of gods and goddesses should always be set up so that they face the city; they should not face away from the city. The easy is for Brahma’s. Vishnu idol can be setup anywhere at all.


Different idols of Vishnu must have different forms. Consider, for example, idols or images of the ten incarnations of Vishnu. The matsya (fish) avatara must naturally look like a fish and the kurma (turtle) avatara must look like a turtle. But the varaha (boar) avatara will four arms like a man and will hold a gada (mace), a padma (lotus flower), a shankha (conch shell) and a chakra (bladed discuss) in these four arms. The narasimha avatara should have two arms holding a chakra and a gada and should wear a garland. The vamana (dwarf) avatara should hold an umbrella and a stick in his two hands. Parashurama will have four hands with a bow. arrows, a sword and an axe in these hands. Rama’s image can have either two arms or four. If there are four arms, the four hands will hold a bow, arrows, a conch shell and a chakra. Balarama’s image may also have either four arms or two. If there are two arms, the four arms the hands will hold a plough, a conch shell, a club and a chakra. Buddha’s image should have a calm appearance. It should be seated on a lotus. The ears should be elongated Kalka’s image is that of a brahmana, seated on a horse and holding a bow and arrows, a conch shell, a sword and a chakra.

Krishna’s image may be either two-armed or four-armed. Three of the four arms will hold a gada, a chakra and a shankha. The fourth palm will be opened out in the act of granting a boon. On either side of Krishna’s image, there will be images of Brahma and Shiva. Brahma has four faces and four arms and the image should have a pronounced rides a swan . On either side of Brahma’s image, there will be images of Sarasvati and Savitri.

Vishnu’s image has eight arms. Seven of the arms hold a sword, a mace, arrow, a bow, a shield, a chakra and a conch shell. The eighth palm is spread out as if Vishnu is granting a boon. Vishnu should be shown riding on Garuda. Garuda will also have eight arms. To the right of Vishnu’s image, there should be images of Lakshmi and Sarasvati, Lakshmi holding a lotus and Sarasvati holding a veena (a musical instrument). There has also got to be and image of Vishnu exhibiting his universal form (vishvarupa). The Vishavrupa image has four heads and twenty arms.

Chandi’s image has twenty arms. The ten arms on the right hold a spear, a sword, a shakti (a small spear), a chakra, a pasha (noose), a shield, a drum and any two other weapons. The ten arms on the left hold snakes a rod, an axe, an amkusha (used for driving elephants), a bow, a bell, a flag, a mace a mirror and a cub. In front of Chandi’s image there will be the image of a buffalo with its head cut off. The image of an asura will be shown emerging from the body of the buffalo. The demon’s hair, eyes and garland will be red in colour. It will be shown to be vomiting blood and it will hold weapons in its hand, The demon’s neck will be on the lion and her left leg will be on the demon’s back Images of Chandi may sometimes also have ten sixteen or eighteen arms.

Shiva’s image (linga) may be made out of earth, wood, iron, jewels, gold, silver, copper, bronze or mercury.
2.4.2 Places of Pilgrimage
A visit to a place of pilgrimage (tirtha) brings the same punya that is obtained from performing a yajna. It is because people had not gone on pilgrimages or donated gold and cows in their earlier lives that they were born poor in their next lives.

The best place of pilgrimage is Pushkara, Brahma, other gods and sages who wish to go to heaven live there. The best time to go to Pushkara is in the month of Kartika. In Pushkara itself there are two other places of pilgrimage known as Jambumarga and Tandulikashrama.

It is difficult to go to Pushkara. But there are several other tirthas as well. One such is Kurukshetra, where Vishnu and the other gods keep on coming. The river Sarasvati flows near Kurukshetra. If one bathes in the Sarasvati, one attains brahmaloka.

Any region through which the river Ganga flows also becomes a tirtha. Even if one sees the Ganga, the punya of per forming yajnas is attained. A person who bears earth from the bed of the Ganga on his head is freed of all sins.

Prayaga is another famous place of pilgrimage. Brahma, Vishnu, Indra and the other gods, gandharvas, apsaras and the sages are always there in Prayaga. This is because the two holy rivers, Ganga and Yamuna, come together in Prayaga. There are many tirthas inside Prayaga itself. The sages have said that, in the month of Magha, if one bathes for three days in Prayaga, that is better than donating crores and crores of cows. If one donates alms in Prayaga, one goes to svarga and is born as a king in one’s next life. If one dies in Prayaga, one goes straight to vishnuloka.

Shiva himself had told Parvati that Varanasi was a very holy tirtha and that Shiva never left the city. Varanasi is so named because it is located at the junction of two rivers, Varana and Asi. Varanasi is also known as Kashi.

The river Narmada is also sacred.

There may be several holy tirthas, but Gaya is the holiest of them all. A demon named Gayasura once started to perform and such were the powers of his tapasya that the gods began to suffer. They went to Vishnu and asked him to save them Vishnu agreed and appeared before Gayasura. “Accept a boon,” said Vishnu.

“Grant me the boon that I may become the most sacred of all tirthas,” replied the daitya.

The boon was granted and Gayasura disappeared. The gods returned to svarga, but felt that the earth seemed to be deserted now that Gayasura had disappeared. Vishnu then instructed Brahma and the other gods to perform a sacrifice. He also asked them to go to Gayasura and ask for his body so that the sacrifice might be performed on it. Gayasura readily agreed, and as soon as he agreed, his head fell off from the body, Brahma then proceeded to perform the sacrifice on Gayasura’s headless body. But as soon as the sacrifice started, the body began to shake. This meant that the sacrifice could not be properly performed and a solution had to be found. The solution was that the gods should all enter a stone which would be placed on Gayasura’s body so that the body would not shake. The sacrifice could then be performed. Vishnu himself also entered the stone. It is because the gods and Vishnu are always there in Gaya that Gaya is sacred.

In fact, there is a story behind this stones as well.

The sage Marichi was Brahma’s son and had married Dharmavrata. One day, Marichi went to the forest to collect wood and flowers and returned extremely tired. He called Dharmavrata and said, “I am very tired. Today you must wash my feet for me.”

Dharmavrata began to wash Marichi’s feet when Brahma suddenly arrived. Dharmavrata did not know what to do. Should she finish washing her husband’s feet? Or should she first attend to Brahma, since Brahma-was Marichi’s father? She decided to attend to Brahma first. At this Marichi became very angry and cursed Dharmavrata that she would turn into a stone. Dharmavrata was greatly distressed at being cursed for what she thought had not been a fault at all. So she performed tapasya for many years. When Vishnu and the other gods were pleased at Dharmavrata’s meditation, they appeared and offered to grant her a boon.

Dharmavrata wished that the curse imposed on her by Marichi might be waived. The gods explained that this was impossible, since Marichi was a very powerful sage. What they would however, do was to make Dharmavrata a very holy stone desired even by the gods. The gods promised to be always inside this stone. It was this stone that was placed on Gayasura’s body.

Once the sacrifice was over, Gayasura himself desired a boon from the gods and the gods granted him that Gaya would become the most sacred of all tirthas. It was in Gaya that the Pandavas had prayed to Vishnu.
2.4.3 Geography
The world is divided into seven regions (dvipas). Their names are Jambu, Plaksha, Shalmali, Kusha, Krouncha, Shaka, and Pushkara. The seven dvipas are surrounded by seven oceans and the names of these oceans are Lavana, Ikshu, Sura, Sarpih, Dadhi, Dugdha and Jala.

Right in the centre of Jambudvipa is Mount Meru. Mountains named Himavana, Hemakuta and Nishada are to the south of Meru and mountains named Nila, shveta and Shringi are to the north of Meru. Jambudvipa is known by that name as there are a large number of jambu (jamun) trees in this area. On the top Mount Meru is Brahma’s famous city.

Under the earth is the underworld. This too, consists of seven regions and their names are Atala, Vitala, Sutala, Talatala, Mahatala, Rasatsala and Patala. The daityas and the danavas live in the underworld. Vishnu is also there in the underworld, in his form of the great snake Shesha. The snake Shesha holds up the earth on its hood.

That part of the sky which is lit up by sun-rays is known as Nabha. Above the earth is the sun, above the sun the moon, above the moon the stars, above the stars Mercury, above Mercury Venus, above Venus Jupiter and above Jupiter the constellation of the Great Bear (saptarshimandala). Beyond this constellation is the world of Dhruva.
2.4.4 Astrology
The Agni Purana next gives a lot of information on astrology. It states when marriages should take place and when they should not. For example, marriages are never to be held in the months of Chaitra and Pousha or under the signs of Libra or Gemini. If one is going on a trip, then Friday is the best day to start on. Medicine should not be taken if one of the nakshatras (stars) Pushya, Hasta, Jyeshtha, Shravana or Ashvini is not in the sky. If one wishes to have a bath after recovering from an illness, then Saturday is the best day for such a bath.

The first time a child’s head is shaved should never be on Tuesday or a Saturday. Ears should be pierced on Wednesday or Thursday. New clothes should not first be worn on Wednesday, Thursday or Friday. A new house should not be entered into the months of Chaitra, Jyeshtha, Bhadra, Ashvina, Pousha or Magha. It is best to reap grain on a Wednesday.
2.5 Manvataras, Varnashrama and Vratas
This Chapter contains 4 Sections.
2.5.1 Manvataras
Each manvantara (era) is rule over by a Manu.

The first Manu was Svayambhuva. Shatakratu held the title of Indra during this manvantara.

The second Manu was Svarochisha. Vipashchita held the title of Indra during this manvantara.

Third Manu was Uttama and Sushanti was Indra then.

The fourth Manu was tapasa and Shikhi held the title of Indra then.

The fifth Manu was Raivata and Vitatha was Indra then.

The title of Indra was held by Manojava during the sixth manvantara, the Manu being Chakhusha.

Next came Shraddhadeva, the seventh Manu Purandara being the Indra.

The eighth Manu’s name is Savarni and the eighth Indra’s Vali. The eighth manvantara has not yet come.

The ninth Manu will be Dakshasavarni and the ninth Indra wil be Adbhuta.

During the tenth manvantara, the Manu will be Brahmasavarni and the title of Indra will be held by Shanti.

During the rule of the eleventh Manu Dharmasavarni, the Indra will be Gana.

The twelfth Manu will be Rudrasavarni and the twelfth Indra will be Ritadhama.

Rouchya will be the thirteenth Manu and Divaspati will be the thirteenth Indra.

The fourteenth Manu will be Bhoutya and the title of Indra will then be held by Shuchi.

During each of Brahma’s days, there are fourteen such manvantaras. After that comes Brahma’s night, when all these living beings are destroyed.
2.5.2 Varnashrama Dharma
All the Manus practised the precepts of dharma (righteousness). This meant non-violence, truthfulness, piety, going on pilgrimages donating alms, serving devas and brahmanas, tolerance of all religions and the following of the sacred texts. It also meant the practice of the system of the four classes (varna) and the four stages in life (ashrama).

The four varnas are brahmanas, kshatriyas, vaishyas and shudras. Performing sacrifices, donating alms and studying the Vedas are duties that brahmanas, kshatriyas and vaishyas must perform. In addition, the kshatriyas must protect the good and punish the evil. The vaishyas must take care of trade, agriculture and animal husbandry. The duties of shudras are to serve the brahmanas and artisanship. When brahmanas take up the upavita, the sacred thread that is the mark of the first three classes, it is like a second birth for them. So brahmanas are known as dvijas(born twice).

An anuloma marriage is a marriage where the husband is from a higher class than the wife. The offspring of such a marriage belong to the mothers class. A pratiloma marriage is a marriage where the wife is from a higher class than the husband. Chandalas were born this way from brahmana women, Sutas from kshatriya women, Devalas from vaishya women, Pukkashas from kshatriya women and Magadhas from vaishya women. Chandalas are executioneers, Sutas charioteers, Devalas guards, Pukkashas hunters and Magadhas bards. Chandalas should live outside the villages and should not touch those belonging to any other class.

The best name for a brahmana is that which ends in Sharma. Similarly, the best name for a kshatriya ends in Varma, for a vaishya in Gupta and for a shudra in Dasa. The sacred thread ceremony is to be held at the age of eight years for brahmanas, eleven years for kshatriyas and twelve years for vaishyas. No sacred a thread ceremony should be held beyond sixteen years of age.

The first stage in life is that of brahmacharya (studenthood). A student should never eat honey or meat and should never indulge in singing or dancing. He should completely give up violence and speaking to women. His duties are to discuss the shastras (holy texts) and associate with learned men. Apart from that, he will meditate in solitude on the true nature of the brahman.

The next stage of life is that of garhasthya (household stage). A brahmana may have four wives, a kshatriya three, a vaishya two and a shudra only one. The husband and the wife should be from the same varna. Marriage across varna is to be avoided. A woman can marry again provided that her husband has disappeared, is dead. has become a hermit or is such a sinner that he is expelled from his own varna. If her husband dies, a widow is permitted to marry her late husband’s younger brother.

A householder should get up at dawn and pray to the gods. He should always bathe in the morning. He should not talk impolitely. He should not bite his nails. He should not laugh at those who are inferior. And he should never reside in a place where there is no king, no doctor or no river. He must not insult his elders. He should never criticise the Vedas, the shastras, the devas, the sages and the king. And he must never travel without a light at night.

The third ashrama is vanaprastha (forest - dwelling stage). Such a person should always sleep on the ground and wear skins as clothes. He should wear his hair matted and give up the company of other people. He has to serve gods and guests and live on fruit and roots.

In the final stage of life (sannyasa) a person becomes a hermit. In this ashrama, a person attains true knowledge and is completely freed. But he should become a hermit only when he is convinced that he has completely lost all interest in material pursuits. Such a person is not affected by birth or death. He realises that the physical body is transient, that it is of no concern at all. It is the knowledge of the atman (soul) that is the best form of knowledge. When one gains this knowledge, one realises the identification of the atman with the brahman, one understands that the brahman is everywhere.
2.5.3 Sins and their Attonement
If one commits a sin, one has to atone for it. This is known as prayashchitta. If one does not atone for the sins that one has committed, it is the king’s duty to punish the sinner.

If one drinks from a well where the dead body of an animal has been floating, one has to fast for three days. The worst possible sins are the killing of brahmana, the drinking of wine and theft. Other sins are criticising the Vedas, the bearing of false witness, killing a friend, killing a cow, forsaking one’s parents or sons, the selling of ponds, murder, lying, killing animals and the cutting down of green trees for fodder.

A killer of a brahmana has to build a hut in the forest and live there for twelve years. He has to beg for a living and give up all that he possesses to another brahmana. A killer of cows has to live on just coarse grain for a month. He has to live with cattle and follow them around during the day. All his possessions have to be given up to a brahmana and he has to bathe in cow’s urine for two months.

If a brahmana steals gold, he should go and report his crime to the king. The king will then hit him with a club and this will be the brahmana’s prayashchitta.

The sin of killing kshatriya is one-fourth the sin of killing a brahmana. If one kills a vaishya, the sin is one-eighth the sin of killing a brahmana. And if one kills a shudra, the sin is one-sixteenth of the sin of killing a brahmana. Killing a cat, a mongoose, a frog, a dog, a lizard or a crow is as sinful as killing a shudra.
2.5.4 Vratas
Depending on the tithi (lunar day), the day of the week, the nakshatras (stars), the month, the season and the position of the sun, certain specific religious rites and ceremonies have to be performed. These are known as vratas.

The first day of the lunar fortnight is known as pratipada. The day of pratipada in the months of Kartika, Ashvina and Chaitra are Brahma’s tithis. It is then that the worship of Brahma must be done.

On the second day of the lunar fortnight (dvitiya), one should eat only flowers and pray to the two Ashvinis. this makes the supplicant handsome and lucky. Shuklapaksha is that lunar fortnight in which the moon waxes and Shuklapaksha dvitiya in the month of Kartika is earmarked for the worship of Yama. If one performs this vrata, one does not have to go to naraka (hell). This is also the day for praying to Balarama and Krishna.

It was on the third day of the lunar fortnight (tritiya), in shuklapaksha and in the month of Chaitra, that Shiva married Parvati or Gouri. Rites performed on this day are thus known as gourivrata. Shiva and Parvati have to be given offerings of fruit. The eight names of Parvati have to be recited. These are Lalita, Vijaya, Bhadra Bhavani, Kumuda, Shiva, Vasudevi and Gouri.

Chaturthi vrata is performed on the fourth day of the lunar fortnight, is shuklapaksha and in the month of Magha. This is the day for worshipping the common gods (gana devata). The offerings on this occasion are to be wine and fragrant perfumes.

On the fifth day of the lunar fortnight, one performs panchami vrata. This grants good health and takes care of bad omens. Particularly auspicious for panchami vrata are the shuklapakshas in the months of Shravana, Bhadra, Ashvina and Kartika.

On the sixth day of the lunar fortnight one performs shashthi vrata. One has to live only on fruit and if one performs this vrata, the fruits of any action that one performs live forever. Shashthi vrata should be observed especially in the months of Kartika and Bhadra.

Surya is to be worshipped on the seventh (saptami) day of the lunar fortnight. If saptami vrata is observed in shuklapaksha, all sorrow disappears. Sins are stoned for and all one’s desires are attained. Women who have no children can have sons if they observe these rites.

The eight day of the lunar fortnight (ashtami) is very significant. Krishna was born on this tithi in the month of Bhadra when the nakshatra Rohini was in the sky. Ashtami is therefore auspicious in the month of Bhadra. If one fasts on that day and prays to Krishna, the sins of one’s earlier seven lives are atoned for. But this vrata is to be observed in krishnapaksha and not in shuklapaksha, since Krishna was born in Krishnapaksha. Together with Krishna, Rohini and the moon, Devaki, Vasudeva, Yashoda, Nanda and Balarama are also to be worshipped on the occasion. Since Krishna took birth (janma) on this ashtami tithi, this particular day is known as janmashtami.

The eighth day of the lunar fortnight can be important even if it is not the month of Bhadra. For example, the eighth day of the lunar fortnight might be a Wednesday (budha vara) in both shuklapaksha and krishnapaksha. Irrespective of the month, such an ashtami is important and is known as budhashtami. On that day one has to live only on molasses and rice and perform the vrata.

There used to be a brahamana named Dhira whose wife was named Rambha. Dhira’s son was Koushika, his daughter was Vijaya and Dhira’s bull was named Dhanada. Koushika would go with the other cowherds to graze the bull. Once when Koushika was having a bath in the river Bhagirathi and the bull was grazing, some thieves came and stole the bull. Koushika and his sister Vijaya looked everywhere for it, but could not find it. In searching for the bull, they came to a lake where some women were bathing in the course of performing a vrata. Brother and sister were tired and hungry and they craved for some food. The women agreed to give them food, but only after Koushika and Vijaya had also performed the budhashtami vrata. And as soon as Koushika perfomed the ritual, the bull was miraculously returned to him. Such were the powers of the vrata that Koushika could get his sister Vijaya married off to Yama and himself became the king of Ayodhya. After their parents Dhira and Rambha had died, Vijaya discovered that her father and mother were in naraka. When she asked Yama as to how her parents might be delivered from naraka, Yama told her that Koushika and Vijaya should perform budhashtami vrata again. And immediately after they did so, the parents attained svarga.

The ninth day of the lunar fortnight is navami and navami in shuklapaksha, especially in the month of Ashvina, is earmarked for the worship of Gouri. An animal has to be sacrificed and offered to the goddess on this occasion.

The brahmanas become all powerful if they observe dashami vrata on the tenth day of the lunar fortnight and donate ten cows. The eleventh day of the lunar fortnight (ekadashi) is for fasting. It is also the tithi for praying to Vishnu. The observance of ekadashi vrata grants sons and wealth and atones for one’s sins.

The twelfth day of the lunar fortnight is dvadashi. Any dvadashi in shuklapaksha is auspicious for worshipping Vishnu. Duadashi in the month of Bhadra is for praying to cows and calves and in the month of Chaitra it is for praying to the god of love (Madana). If one observes dvadashi for an entire year, one never has to go to naraka. An especially good conjunction is dvadashi in shuklapaksha in the month of Bhadra when the nakshatra Shravana is in the sky. if one fasts and observes a vrata then, one earns greater punya than from bathing in the confluence of sacred rivers. If Budha (Mercury) is also in the sky, the punya is multiplied severalfold.

Trayodashi vrata is on the thirteenth day of the lunar fortnight and this ritual was first performed by the god of lover when he wanted to please Shiva. This is the tithi on which Shiva is worshipped. In the month of Ashvina, Indra is also revered on this tithi. And in the month of Chaitra, the god of love is worshipped in shuklapaksha on the same tithi.

The fourteenth day of the lunar fortnight (chaturdashi) is also earmarked for Shiva, particularly in the month of Kartika. One fasts and donates to brahmanas and thereby attains svarga. The chaturdashi in krishnapaksha that comes between the months of Magha and Falguna is known as Shivaratri. Then one has to fast and stay awake the whole night. Earlier, there used to be an evil hunter named Sundarasena. But because he performed a vrata on Shivaratri, all his sins were forgiven.
2.6 Hellish Planets, Charity and Gayatri
This Chapter contains 4 Sections.
2.6.1 Hellish Planets – Narakas (Hells)
If one worships Vishnu with flowers, one never goes to hell.

There are several such hells. Although people do not wish to die, they are bound to die once their predestined time span on earth has been exhausted. One then has to pay for whatever sins one might have committed. The sinners suffer and those who have performed good deeds are naturally rewarded. There are in fact two gates that lead into Yama’s abode. The good are brought by yamadutas (Yama’s servants) through the western gate and are then taken to svarga. Yama’s servants bring the evil to him through the southern gate and Yama then despatches them to the various hells.

If one kills a cow, one has to spend one lakh years in a naraka known as mahavicha. If one kills a brahmana or steals land, there is a burning naraka named Amakumbha that one goes to. There one suffers till the day when the world is destroyed. A killer of women, children or old men stays in Rourava naraka for the span of fourteen manavantaras. An arsonist is sent to Maharourava and burnt there for an entire kalpa. A thief goes to Tamisra, were he is continuously pierced with spears by Yama’s servants for several kalpas. After that, a thief is taken to Mahatamisra to be bitten by snakes and insects.

If you kill you father or mother, you will be sent to the hell Asipatravana. There you will be continuously sliced into pieces with swords. If you burn someone to death, you will go to Karambhavaluka where you will be placed on burning sands.

A person who eats sweets alone goes to Kakola and is fed only worms. A person who does not perform yajnas goes to Kuttala and is fed blood. An oppressor is sent to Tailapaka and is crushed like an oilseed there. A liar is sent to the naraka named Mahapata. There are several other narakas for those who encourage inter-class marriages, those who kill animals, those who cut trees, those who eat too much meat, those who criticise the Vedas, those who bear also witness and those who criticise their teachers.
2.6.2 Giving Charity
Giving alms is extremely important as means for achieving punya. Alms always have to be donated when one goes to visit a temple or a place of pilgrimage. The giver must always face the east and the receiver must always face the north when alms are being given. Such donations have to be made after one has had a bath.

The best objects for donations are gold, horses, oilseeds, snakes, maids, chariots, trees, houses, daughters and cows. If one promises to give something but later goes back on one’s promise, one is sure to be destroyed. It should be remembered that the entire object of donation alms is lost if one expects gratitude or friendship in return. It is better to give something to a brother than to a daughter, it is better to give to a father than to a mother.

The entire concept of donation alms is different in the four different eras. In satya yuga, the giver went out in search of recipient to whom he could give something. In treta yuga, the recipient had to come to the giver’s house before he would be given anything. In dvapara yuga, the giver never gave anything without being asked for it by the recipient. And in kali yuga, the giver gives only to those who are servile to him.
2.6.3 Gayatri Mantra
Gayatri mantra is a very powerful incantation.

The human body has many veins. Out of these, ten veins are important and their names are Ida, Pingala, Sushumna, Gandhari, Hastijihva, Pritha, Yasha, Alambusha, Huha and Shankhini. These veins bear the breath of life. The breath of life is called prana vayu. Apart from prana vayu, nine other major breaths course through the human body. Their names are Apana, Samana, Udana, Vyana, Naga, Kurma, Krikara, Devadatta and Dhananjaya.

Gayatri is a goddess worshipped even by Vishnu and Shiva. This goddess is there everywhere, even in every individual’s heart in the form of a swan. Gayatri mantra is an incantation to the goddess. If one chants the mantra seven times, one’s sins are forgiven. Chanting it then times means that one attains svarga. To attain worlds (lokas) which are even more desirable than svarga, one has to chant gayatri mantra twenty times. If one chants the mantra a hundred and eight times, one does not have to be born again. The severest of sins, like killing cows, brahmanas or parents, are forgiven if one chants the mantra a thousand times. Gayatri mantra has always to be preceded by the chanting of the sacred syllable Om.
2.6.4 The King
The king’s duties are many. He has to punish his enemies, ensure the prosperity of his subjects and arrange that his kingdom is ruled well. He has to protect the sages who perform tapasya inside the boundaries of his kingdom.

A king should appoint a wise brahmana as his priest. His ministers should also be wise and his queen should be a woman who follows the path of dharma. When a king dies, time must not be wasted. The priest must immediately find an auspicious occasion so that a new king can be appointed and crowned. A kingdom can never be without a king.

Before the coronation, a prospective king has to purify himself by rubbing his body with mud. Mud from a mountain peak is used for the ears, form a Krishna temple for the face, from an Indra temple for the back, form a palace for the chest, mud raised by an elephant’s tusks for the right hand, mud raised by a bull’s horns for the left hand, mud from a yajna for the things and from a cowshed for the feet. After the king has thus rubbed himself with different forms of mud and purified himself, he is ready to be anointed. Four types of ministers will appoint him. Brahmana ministers with golden vessels full of clarified butter will stand of the eastern side. Kshatriya ministers with silver vessels full of sweet and thickened milk will stand on the eastern side. Vaishya ministers with copper vessels full of curds will stand on the western side. And shudra ministers with earthen vessels full of water will stand on the northern side. The priests will then use material from all four directions to anoint the king. Water from all the places of pilgrimage will be poured on the king’s head and throat. There must be songs and musical instruments must be played.

The king will next pray to Brahma, Vishnu, Indra and the other gods. He will look at a mirror, some clarified butter and the various signs of good omen that have been placed all around. The king will then be crowned and introduced to his ministers, advisers and guards. The priest will be given cows, goats, buffaloes and houses by the king. He will also bow before the brahmanas. After all these ceremonies have been completed, he truly becomes the king. He circles the fire, touches his guru’s feet and with all his soldiers, goes out on a procession through the streets so that his subjects can see him. At that time, the king must be seated either on an elephant or a horse. After the procession is over, the king may return to his palace.

The king has to appoint many officials. The general has got to be a brahmana or a kshatriya. The charioteer must know about horses and elephants, and treasurer must be familiar with different jewels. There has to be a doctor, a keeper of elephants, a keeper of horses, a captain for the palace and another captain for looking after the women of the royal household. Each person must be appointed to the job which suits his expertise and temperament best.

Anyone thus appointed by a king has to stick to certain rules. He must always obey the king’s orders and must never do anything that is contrary to the king’s commands. In public he must always say pleasant things to the king. If there are any unpleasant utterances to be made, they have to be made in a private audience with the king. Those who serve the king must not be thieves, nor must they ever insult the king. They will not dress like the king, nor will they become too intimate with the king. They must not divulge royal secrets.

For a fort, the king should choose a place that cannot readily be attacked by enemies. The king must ensure that the gods are worshipped, the subjects are protected and the evil are punished. He should never steal form the temples, instead he should build temples and set up idols of the gods there. The brahmanas must also be protected and the king has to make sure that no brahmanas are killed in his kingdom. For a queen, he has to choose a woman who subscribes to these beliefs.

The king will appoint an official to look after every ten villages and another official to look after every hundred villages. Spies must be appointed to find out all that is going no in the kingdom. The king is entitled to one-sixth of all the punya that accrues in his kingdom through his subjects. But he is also credited with one-sixth of all the sins that are committed in his kingdom. The taxes will be levied as per the dictates of the sacred texts. From whatever is received as taxes, half will go into the royal treasury and the remaining half will be distributed amongst the brahmanas. If there is a liar, the king will impose a penalty on him to the extent of one-eighth of the liar’s total wealth. If the owner of any property is not known, the king will keep the property is not known, the king will keep the property is safe custody for a period of three years. Once the owner is identified within a period of three years, he can claim the property. But beyond three years, the becomes entitled to the property.

The property rights of any minor orphan are to be protected by the king. If there is a theft in the kingdom, the king must immediately replace what has been stolen with wealth taken from his own royal treasury. If the thief is caught and the stolen goods recovered, they are used to replenish the treasury. One-twentieth of profits made form trade are to be paid to the king as taxes. One-fifth or one-sixth of foodgrains are to be paid as taxes. One day every month, craftsmen will work free of charge for the king. They will only be gives food from the royal kitchen.

The king has to pay proper attention to the princes. They have to be taught four types of shastras. The first is dharma shastra, which teaches what is right and what is wrong. The second is artha shastra, economics. The third is dhanurveda, the art of fighting. And the last subject that has to be taught to princes is shilpa, arts and crafts. The king has to assign bodyguards to take care of the princes. He must ensure that the princes associate with honourable and learned people and not with undesirable characters. In instances where the princes do not grow up properly despite the king’s best efforts, the king is free to keep them imprisoned. But they should be comfortable in the prison and should not be made to suffer there.

The king should give up hunting, drinking and the playing of dice. He must not unnecessarily waste time in travelling around. He must first win over his servants through his behaviour and then do the same for his subjects. It is only after this has been achieved that he attains a position to conquer his enemies through the use of arms. Anyone who brings harm to the kingdom must immediately be killed. If the king delays in doing that which has to be done, the purpose of the action is completely lost. Nor must the king inform others in advance about what is going to be done. No one must get to know about the king’s intended actions. Once the actions have been completed, the fruits of the actions performed are information enough for everyone to see. This does not mean that the king will not consult his ministers. Of course he will, that is why they are ministers. Before sleeping or eating, the king must check whether the bed or the food is safe.

There were seven techniques that kings were supposed to use in ruling their kingdoms. These were known as sama, dana, danda, bheda, maya, upeksha and indrajala. Of these, the first four are the most famous. Sama means the art of gentle persuasion. Dana means the usage of donations or money to achieve one’s purpose. Danda is punishment. And bheda is the art of aggravating dissension amongst parties opposed to each other. Maya means to use illusions or deceit and upeksha is to deliberately ignore people so as to achieve one’s purpose. Indrajala literally means jugglery. In this context, it would mean to perform a balancing act amongst opposing pulls and opposing parties.

What sort of punishment the king should mete out is also laid down. If anyone lies and says that his possessions have been stolen, he is to be fined an amount equal in value to that of the possessions which have supposedly been stolen. A brahmana who bears false witness is to be banished from the kingdom. A person who kills cows, elephants, horses or camels will have a leg or a hand cut off. A thief who steals gold or silver or an abductor of women will be executed. Execution is also prescribed in cases of arson and poisoning. A wife who does not obey her husband shall be torn to death by dogs. A woman who does not obey her husband or brahmanas may also have her nose, ears or arms chopped off. She will when be set astride a cow and banished from the kingdom.
2.7 Dreams, Omens and Sri Rama
This Chapter contains 4 Sections.
2.7.1 Dreams
Some dreams are bad omens. In fact, they are nightmares. Examples are: dreams about grass or trees growing on one’s body, dreams in which the dreamer is shaven-headed or is wearing shabby clothes or dreams in which one is falling form above. It is also bad to dream of marriages, singing, the killing of snakes and the killing of chandalas or animals. If you dream that you are drinking oil or eating bird meat, that is also a bad omen. Other examples are: where the dreamer dreams that he is playing with monkeys or chandalas, when he dreams that devas, brahmanas, the king or the guru is angry or when he dreams that his house had collapsed.

Remedies have to be found if one dreams such evil dreams. Brahmanas have to be worshipped, a yajna has to be performed and the dreamer has to pray to Vishnu, Shiva, Brahma, Ganesha or Surya. Dreams dreamt in the first quarter of one’s sleep normally come true over the next one year. Dreams from the second quarter come true over the next six months and dreams from the third quarter over the next three months. Dreams from the last quarter come true over the next fortnight and dreams dreamt right at dawn come true within the next ten days. If one first dreams a good dream and then an evil one, it is the evil dream the will come true. Therefore, if one dreams a good dream, one should not sleep anymore. One should immediately arise.

There are many dreams that are good dreams. For example, dreams that involve mountains, palaces or snakes. Or the dreamer might dream that he is riding on a horse or a bull. It is also good to dream of white flowers in the sky or to see trees in a dream. Especially good dreams are those of the dreamer’s possessing many arms or many heads or of grass and bushes sprouting form his navel. What if you dream of wearing white garlands or clothes? That too is good. If you dream of eclipses of the sun, the moon or the stars, by all means rejoice. And if in a dream you see that you have caught hold of the enemy’s flag, that surely means that you will triumph over the enemy. And if you actually dream of defeating the enemy, the interpretation is clear enough.

Strangely enough, a dream where the dreamer sees that he is eating rice pudding is a good dream. As is the case with dreams of drinking wine or blood. Or even of eating wet meat. A clear sky in a dream is good. Dreaming of milking a cow or a buffalo with one’s own mouth is also good. The dream continues to be a good one if one dreams of milking a lioness or a she-elephant thus. Other dreams which have good interpretations are, for example, dreams of the dreamer’s receiving blessings form devas or brahmanas or of being anointed with water.

The dreamer who dreams of his coronation is blessed. And he is doubly blessed if he dreams that his head has been cut off or that he has died or even that his house has been burnt down. The relatives of such a dreamer increase in number and he also prospers. It is good to dream of musical instruments being played. Or of riding a bull or climbing a tree. Wet clothes, trees laden with fruit and clear blue skies in dreams are especially good.
2.7.2 Omens and Signs
If one is about to go out of the house, one should take care of any bad omens that there might be. Such bad omens are cotton, dried grass, cowdung, coal, molasses, leather, hair, a lunatic, a chandala, a widow, a dead body, ashes, bones and a broken vessel. If one comes across these as one is about to leave, one should not start without pacifying the elements through prayers to Vishnu. The sound of musical instruments is not an auspicious sound at the beginning of a journey. If the means of transport by which one is travelling breaks down, that too, is a bad omen. If weapons break, perhaps you should postpone the journey. The same is the case if an umbrella held over one’s head happens to fall. If one hits one’s head against the lintel of the door as one is about too cross the threshold, prayers are again indicated. And never call back someone who has just left. That is a bad omen and bodes ill for the success of the journey.

There are good omens for a departure and if one sees these good omens, the journey is bound to be successful. Good omens are white flowers, full vessels, meat, distant noises, an old goat, a cow, a horse, an elephant, fire, gold silver, a sword, an umbrella, fruit, clarified butter, curds, a conch shell, sugarcane, the sound of thunder, lightning and a dead body with no one crying over it.

Omens are important even if one is not going on a journey. A peacock crying on the left means that something is going to be stolen. If a donkey brays with a broken voice, that is good omen and something good will happen. If a boar or a buffalo crosses over from the left to the right, that is a good omen. But if they cross over from the right to the left, that is a bad omen. One’s desires will be attained if horses, tigers, lions, cats or donkeys cross over from the right to the left. jackals, moles, lizards, pigs and cuckoos are good omens or the left and monkeys are good omens on the right. If a jackal calls once, twice, thrice or four times, that is a good omen. It is a bad omen if a jackal calls five or six times. It is a very good omen if a jackal calls seven times.

If crows caw on the left of an army, the soldiers will not be able to win. If a crow can be seen near the door a house, this means that there will soon be a guest. A crow looking at the sum with one eye signifies great danger. A crow covered with mud means the attainment of one’s desires. A dog barking inside the house leads to the death of the householders. A person whose left limbs are sniffed by a dog, will attain riches. If the right limbs are sniffed, there will be danger. A dog blocking one’s path signifies theft. A dog with a bone or a rope in its mouth means the loss of property. But it is a good omen to see a dog with meat in its mouth.

Cows mooing irregularly mean threats to the master of the house. If this happens at night, there will be a theft or a death in the house. If the cows have horns that are wet or daubed with mud, that is a good sign for the householders. A cow that plays with cranes or doves is bound to die. A cow that licks its feet is also destined to die. If an elephant strikes its right foot with its left, that is a good sign. Prosperity comes if an elephant rubs its right tusk with its foot.

There is great danger if an umbrella falls just as one is about to leave on a trip. Journeys are to be avoided if the stars are not favourable.
2.7.3 Battle
Once a king decides to go out to battle, seven days are needed for preliminaries. On the first day, Vishnu, Shiva and Ganesha have to be worshipped. On the second day the dikpalas (guardians of all the directions) are worshipped, the Rudras on the third day, the planets and the stars on the fourth day and the two Ashvinis and the rivers on the fifth day. On the sixth day, the king has ceremonial bath in honour of the victory that is to come. And on the seventh day, the king leaves to do battle.

Prior to the marching, the army must always assemble to the east of the capital city. The start of the march must be accompanied with the playing of musical instruments. Once the army has begun to march, it must never look back. After having travelled for a couple of miles, it must stop to rest any pray to the gods and the brahmanas.

The king must never directly fight. Because if the king is killed, the battle is lost. The king must be right behind his army, not too far away from it. An elephant will be guarded by four chariots, a chariot by four horses and a horse by four infantrymen. The infantry will also be at the front of army, followed by archers and then by the horses. The chariots and the elephants come last of all. The cowards in the army must not be in the front, they must be at the back. The front is for the brave soldiers. To the extent possible, one should fight with the sun behind one’s army.

If a soldier dies in the course of battle, he goes straight to heaven. The blood of brave men wash away all sins. To be struck with a weapon is better than to perform many sacrifices. A person who flees form the field of battle performs a sin that is worse than that of killing a brahmana.

The fight should be between equals. Those who are running away should not be killed. Nor should spectators and those who are unarmed be killed. An enemy captured in battle should not be kept imprisoned. He should be released and treated like a son.
2.7.4 Sri Rama’s Teachings
Rama had once taught Lakshmana about the duties of a king. The Agni Purana now relates these precepts of Rama’s.

The duties of king are fourfold. Firstly, he has to earn wealth. Secondly, he has to increase it. Thirdly, he has to protect it. And fourthly and finally, he has to donate it. The king must also be polite and politeness comes through the conquering of the senses. The king must be humble. The senses are like mad elephants. If the senses are pampered, like mad elephants, they trample politeness and humility underfoot.

The king must also be non-violent, truthful, clean and forgiving. He should take care to observe all the rituals. He should give food to those who are poor, he should protect those who seek royal protection. He should always use words that are pleasant to hear. The body is here today and gone tomorrow. Stupid is the king who deviates form the path of righteousness to give pleasure to a body that is transient. The curses of unhappy people are enough to bring down a king.

There is only one difference between gods and animals. Gods use pleasant word, while animals use rough words. The king must use pleasant words like a god. And he must use pleasant words not only for those who are his friends or are good, but also for those who are his enemies or are evil. With obeisance the king pleases his guru, with good behaviour the righteous, with duties the gods, with live the servants and with alms those who are inferior.

The kingdom has seven components. These are the king, the ministers, the friends, the treasury, the army, the forts and the state itself. Of these, the most important is the state and it has to be preserved at all costs. The king must be extremely careful in the choice of the ministers and the royal priest. The king must not choose or consult ministers who are stupid.

The king’s signs are his golden rod or sceptre and an umbrella that is held over his head. The umbrella should be made of the feathers of swans, peacocks or cranes, but the feathers of different types of birds should not be mixed in the same umbrella. The throne should be made of wood and should be embellished with gold. A bow can be made of iron, horn or wood. The best bow is one that extends over four armlengths. The king can spend upto one year’s tax revenue on armaments and flags.
2.8 Dhanurveda, Dynasties and Literature
This Chapter contains 6 Sections.
2.8.1 Dhanurveda
The section on Dhanurveda is on arms and weapons.

There are five types of weapons that are used in war. The first category is that of yantramukta weapons, released from a machine (yantra). This machine may be a launcher or even a bow. The second category is that of panimukta weapons, weapons that are flung by the hand (pani). Examples are spears and stones. The third category is known as muktasandharita. These are weapons that can be flung and also withdrawn. The fourth category consists of weapons like swords that are never released from the hand during battle.

These are known as amukta weapons. And the last category of weapons consists of brute force and strength. This is of use in bouts of wrestling.

The best form of fighting is that with bows and arrows. Next comes fighting with spears, followed by fighting with swords. Wrestling is the worst form of fighting.

Before aiming, the bow (dhanusha) should be held with the arch pointing down towards the earth. The arrow (vana) should be placed against the bow with the head pointing down. The bow should now be raised and the lower end of the bow should be in line with the archer’s navel. The quiver should be at the back. Before releasing the arrow, the bow should be held firm with the left hand and the arrow with the fingers of the right hand. The string of the bow should be pulled back such that the tassel of the arrow is between the archer’s ear and right eye. The body should not be bent when one is releasing an arrow. Nor should on get excited. The archer has to be still as a pillar. The target has to be in line with the left fist and the archer’s posture has to be like that of a triangle. It is best to pull back the string of the bow upto the right ear.

A noose (pasha) is ten arms in length, with both ends of the weapon being circular. The main body of the weapon is made of rope. There are eleven different ways in which a noose may be held. A noose must always be flung with the right hand.

A sword (asi) must hang to the left of the waist. When a sword is to be taken out, the scabbard should be grasped in the left hand and the sword should be taken out with the right hand. There are thirty-two different way in which a sword and a shield may be held.
2.8.2 Property
What happens to a person’s debts when he dies? If he does not have any sons, the person who inherits the property also inherits the debts and had to pay them off. If there is a son, the son pays the debts off. But a woman is not to be held responsible for debts contracted by her husband or her son. Nor is a man responsible for debts contracted by his wife or son. Exceptions are instances where a husband and a wife contract a debt jointly.

If there are no witnesses to a contracted debt but the king feels that the debt was indeed contracted, the king must arrange for the debt to be repaid within a period of sixty-four days. In cases of a dispute, the person who brings a false suit will be punished by the king. And a false witness will be given twice the punishment that is meted out to the one who brings a false suit. A brahmana who bears false witness will be banished from the kingdom. A person who agrees to be a witness, but later withdraws, will be punished eight times as much as the bringer of the false suit. A brahmana who does this will be banished from the kingdom.

It is better that the details of a debt contracted be written down, with the names of the two parties and the witnesses clearly indicated. If the debtor pays in instalments, the details of all such payments must be recorded on the written document. Debts made in the presence of witnesses should also be repaid in the presence of witnesses. If a witness has to take an oath, the oath should be administered after cotton, fire, water or poison has been placed on the head of the witness.

Fire or water can be used to find out if a person is lying or not. If fire is used, seven banyan leaves are placed on the accused’s hand. A red hop lump of iron is then placed on the hand and the accused had to go around a fire seven times. If it is found that the hand has not been burnt, the person has been telling the truth. And if the hand has been burnt, he had been lying. Similarly, an accused person can be immersed in the water and if he does not drown, he has been telling the truth. Alternatively, the accused can be made to drink poison. If the poison does him no harm, he is truthful.

If the father makes a will, the property will be divided amongst the sons in accordance with the provisions of the will. But if all the sons get an equal share of the property, the wife should also be given an equal share, otherwise, the father can leave all his property to the eldest son. The sons and the father obtain equal shares to any property or debt that has been left by the grandfather. But the sons are not necessarily entitled to any property that has not been left by the grandfather, but been earned by father. If a son is born after the property has been divided, he too will be entitled to an equal share of any property left by the grandfather. Daughters are not entitled to property. But sons who have go married will use one-fourth of their inherited property to get their sisters married.
2.8.3 Donating the Puranas
The Agni Purana now describes the benefits of giving alms along with the purans. The puranas are to be donated together with cows. And in talking of the mahapuranas, the Agni Purana also mentions most of their length, in terms of the number of shlokas (couplets) that each has. This is worth stating.

The Brahma Purana - twenty-five thousand
The Padma Purana - twelve thousand
The Vishnu Purana - thirteen thousand
The Vayu Purana - fourteen thousand
The Bhagavata Purana - eighteen thousand
The Narada Purana - twenty-five thousand
The Markandeya Purana - nine thousand
The Agni Purana - twelve thousand
The Brahmavaivarta Purana - eighteen thousand
The Linga Purana - eleven thousand
The Varaha Purana - fourteen thousand
The Skanda Purana - eighty-four thousand
The Vamana Purana - ten thousand
The Kurma purana - eight thousand
The Matsya Purana - thirteen thousand
The Garuda Purana - eight thousand
The Brahmanda Purana - twelve thousand

The only mahapurana which is missing from the above list is the Bhavishya Purana. You now have a pretty good idea of how long the Puranas are. The Skaknda Purana is the longest and the Kurma and Garuda Puranas the shortest. But unfortunately, the numbers in the Agni Purana are not terribly accurate. The Padma Purana has fifty-five thousand couplets and not twelve as stated. The Varaha Purana has twenty-four thousands couplets and not fourteen thousand. The Agni Purana itself has slightly over fifteen thousand couplets land not twelve thousand. But at least you have some approximate idea about the lengths of the various Puranas.

The Brahama Purana is to be given in the month of Vaishakha. The Padma Purana is to be donated in the month of Jyaishtha. The Vishnu Purana is to be donated in the month of Ashada and the Vayu Purana in the month of Shravana. The Bhagavata Purana is to be given in the month of Bhadra, the Narada Purana in the month of Ashvina, the Markandeya Purana in the month of Kartika, the Agni Purana in the month of Margashirsha and the Bhavishya Purana in the month of Pousha. The Brahmavaivarta Purana in the month of Pousha. The Brahmavaivarta Purana is for the month of Magha, the Linga Purana for the month of Falguna and the Varaha Purana for the month of Chaitra.

The Skanda Purana is to be given to brahmanas. The Vamana Purana is to be given in the autumn. The Kurma Purana is to be given together with a golden urn. The Matsya Purana is to be donated together with a golden swan. The Brahmanda Purana is to be given to brahmanas.

Great benefits are also to be derived from hearing the Puranas recited. The reciter has to be given alms and the brahmanas must be given cows, rice and land at the time of the recitation. If one arranges for a recitation of the Puranas, one lives long, stays healthy and attains heaven.
2.8.4 Vamsha (Dynasties)
Brahma was born from Vishnu’s navel. Brahma’s son was Marichi, Marichi’s son Kashyapa and Kakshyapa’s son Vivasvana. From this line was descended Pururava and Pururava’s descendants were the kings of the surya (solar) dynasty.

Brahma also had a son named Atri and Atri had a son named Soma. Soma performed a rajasuya yajna (royal sacrifice). Having performed the sacrifice, Soma became the ruler of all the worlds. This made him very arrogant and he abducted the sage Brihaspati’s wife Tara. This led to a terrible war between the devas and the asuras. Tara was eventually restored to Brihaspati, but Soma and Tara had a son named Budha. From Budha were descended the kings of the chandra (lunar) dynasty.

There were twelve major wars between the devas and the asuras. The first of these was known as the Narasimha War. This took place when Hiranyakashipu was the king of the asuras. Vishnu adopted the form of Narsismha and killed Hiranyakashipu. He then made Prahlada the king of the demons. The second war was the Vamana war and it took place when Vali was the king of the demons. Vishnu adopted the form of a dwarf (vamana) to subjugate the demons. The third war was the Varaha war and this took place when Hiranyaksha was the king of the demons. Vishnu adopted the form of a wild boar (varaha) and killed Hiranyaksha. The fourth war was the Amritamanthana war and this took place over the manthana (churning) of the ocean for amrita (nectar).

The fifth war between the devas and the asuras took place over the abduction of Tara and this came to be known as the Tarakamaya war. The sixth war was known as the Ajivaka War. The seventh war took place when Tripura led the asuras and this was known as the Tripuraghatana war. It was Shiva who killed the demon Tripura in this war. The eighth war, the Andhaka war, took place when Andhaka led the asuras. It was Vishnu who engineered that Andhaka be killed when Andhaka expressed a desire to abduct Shiva’s wife.

The ninth war was known as Vritrasamhara and took place when Vritra led the demons. The tenth war was simply known as Jita. In this war, Vishnu killed Shalva and the other demons, and Parashurama killed the evil kshatriyas. The eleventh war was known as Halahala. An asura named Halahala (poison) had invaded Shiva’s body and flooded it with poison. But Vishnu managed to destroy the demon. In the twelfth war, known as Kolahala, Vishnu destroyed an asura named Kolahala (tumult).
2.8.5 Medicine
Dhanvantari was the physician of the gods and he taught Sushruta the art of ayurveda (medicine). The Agni Purana now describes what the sage Ssushruta had learnt, that is, the treatment for various diseases. This does not simply mean the treatment of human illnesses. There is a section known as vriksha ayurveda, which describes what trees are to be planted where. It describes how a garden is to be constructed and maintained.

The chapters on medicine also describe the treatment of elephants, horses and cattle. The mantras (incantations) which are the remedy for snake poison are also related.
2.8.6 Literature and Grammar
Thereafter, the Agni Purana has many chapters on literature and grammar.

It describes the different types of chhanda (metres) that are used in poetry.

Next it discusses the alphabet. There are sixty-four letters (varna) in the alphabet, of which twenty-one are vowels (svara varna). There are three tones (svara) in which the letters of the alphabet may be uttered. Their names are udatta, anudatta and svarita. There are eight places from which the letters may be pronounced. These are the chest, the throat, the head, the back of the tongue, the teeth, the nose, the lips and the palate. Pronunciations should be clear and audible. They should not be nasal and mumbled.

The Agni Purana then discusses the alamkaras (rhetoric) that are used in poetry and plays. Poetry is entirely different from the shastras (sacred texts) and itihasa (history). The sacred texts are full of words and historical texts are full of narrations of incidents that took place. But that does not constitute poetry. Real men are difficult to find on this earth. Amongst these real men, it is difficult to find men who are learned. Amongst the learned men, it is not easy to find some who have a poetic sense. And amongst those who have poetic sense, it is difficult to find a few who can compose poetry. Poetry is impossible without a knowledge of the rules of poetry and even more important, without a sense of feeling.

Sanskrit is the language of the gods. The language of humans is Prakrita. Poetry can be either in Sanskrit or in Prakrita. There are three types of poetry. These are gadya (prose), padya (poetry) or mishra (a mixture of the two). Genuine poetry is, however, only padya

Gadya can be of three types-churnaka, utkalika and vrittagandhi. Churnaka prose is easy on the ears, it has very few compouond words. Utkalika prose is hard on the ears, it is full of compound words. Vrittagandhi prose is some where between churnaka and utkalika.

An epic must always be split up into sections (sarga). It has to be written in Sanskrit, although some mixture of Sanskrit words with Prakrita ones is permissible. The theme of an epic must always be good and historical elements may be introduced if the author so desires.

Literature is useless without the flavour of sentiments (rasa). There are nine sentiments that are used. The first is hasya (humour). The second is karuna rasa (pathos). The third is roudra rasa (that which is wrathful and awe-inspiring). The fourth is vira rasa (heroic themes). The fifth is bhayanaka rasa (horror). The sixth is bibhatsa rasa (vulgar and obscene themes). The seventh is adbhuta rasa (that which is strange). The eighth is shanta rasa (placidity). And the ninth is shringara rasa (amorous themes).

But the sentiments must be used with feeling. Without feeling, all literature becomes mediocre. Particularly in a play, sentiments can be supplemented with skills (kalal). These skills are normally associated with women and there are sixty-four of them. The more important ones are singing, playing musical instruments, dancing, acting, drawing, making garlands, sewing, hairdressing and using magic.

Grammatical rules of sandhi and samasa (rules for forming compound words) are next described. The difference between the two is that in sandhi, the two words that are being joined retain their original senses in the compound word. The case of samasa is different. Sandhi occurs when two varnas (letters) met. Samasa is a condensation or conversion of two or more words into one. Sandhi does not create any new word. Samasa leads to the formation of a third word which refers to something related to but distinct from either or any of the words combined. Pita (yellow) and ambara (cloth) combined by way of sandhi are pronounced pitambara and mean cloth that is yellow. The same two words combined by way of samasa result in the third word pitambara which means “the one dressed in yellow”, that is, Krishna.

There are several possible declensions of words, depending on the vachana and the vibhakti. The vachana refers to the number. Eka-vachana is when there is only one (phalam, a fruit) dvi-vachana when there are two (phale, two fruits) and vahu-vachana when there are more than two (phalani, more than two fruits). There are three genders, pumlinga (masculine), strilinga (feminine) and klivalinga (neuter). Deva, asura, Vishnu are, for example, masculine in gender. Devi, Kalika or maya are feminine. Pushpa (flower) or phala (fruit) are neuter.

There are six karakas (cases) and seven vibhaktis (case-endings). The agent who performs the action indicated by the kriya (verb), is the kartri or doer. To the kartri karaka or Nominative Case, the prathama vibhakti or first case-ending is attached. The object of the action is karma and to the karma karaka or objective Case, the second (dvitiya) case-ending is attached. The means or instruments by which the action is performed takes on the karana karaka or Instrumental Cases and the third (tritiya) case-ending. When a gift is given irrevocably, the recipient takes on the sampradana karaka or Dative Case and the case-ending in question is the fourth (chaturthi). That which is the source of something takes on the apadana karaka or Ablative Case and the fifth (panchami) case-ending. When there is a relation of possessions, the possessor takes on the shashthi vibhakti (sixth case-ending). There is no counterpart of the possessive Case of English grammar because the relation of possession is not directly related to the verb (kriya) and therefore to the doer (karaka). In case of the location in which the action takes place, the karaka is adhikarana (Locative Case) and the case-ending the seventh (saptami).
2.9 Destruction, Pralaya and Yama
This Chapter contains 5 Sections.
2.9.1 Pralaya (Destruction)
Periodically pralayas (destructions) take place. A destruction comes at the end of four thousand yugas on earth. For a hundred years there are no rains and there is widespread drought. Thereafter, Vishnu uses the rays of the sun to drink and dry up all the waters that there are on earth. Seven different suns appear in the sky and they burn up the three worlds of heaven, the earth and the underworld. The earth becomes as flat as the back of a turtle. The breath of the great snake (Shesha) also serves to burn up the three worlds.

After the three worlds have been burnt up, dark clouds full of thunder and lightning appear in the sky. For a hundred years it continue to rain. The rain puts out the fires that have been raging. From Vishnu’s breath are created tremendous winds and these drive away the clouds. But there is water everywhere. And Vishnu sleeps on these waters. For an entire kalpa he sleeps. The sages then pray to Vishnu for the three worlds to be created yet again.
2.9.2 Yama and Hell
When human beings die, their physical bodies are given up. But they acquire new bodies that are known as ativahika bodies. In these bodies, they are brought to Yama’s abode by Yama’s servants. Living beings other than human are not brought to Yama. Yama then decides whether the dead person should go to heaven or to hell. After he has served his time in heaven or in hell, he is born again. Yama further decides what living being the person should be born as, depending on the actions in his past life. And so the cycle of birth death and rebirth goes on and on.

Since he keeps tally of all good deeds and all sins, Yama is also known as the god Dharma. Those who have done good deeds are rewaraded by Yama and those who have committed sins are punished. Chitragupta is Yama’s accountant, he keeps the account of all punya and papa.

There are twenty-eight circles of hells with many hells located in each circle. A sinner may have to go to more than one hell depending on the sins that he has committed. Some sinners are boiled in oil, others are pierced with spears and still others are whipped. Some sinners are fed heated iron balls, others are fed blood and rubbish. There are also machines for torturing sinners. Terrible birds eat up some sinners. Other sinners have their heads cut off.

When it is time to be reborn, the killer of a brahamana is born as a deer, dog, pig or camel. A drunkard is born as a donkey. A stealer of gold is born as a worm or an insect. A killer of a brahmana may also suffer from tuberculosis. a drunkard will have teeth like a dog and a stealer of gold will malformed nails. A stealer of food is born dumb. A person who has stolen the property of brahmanas is born as a rakshasa and lives alone in the forest. A stealer of fragrant scents is born as a mole. One who steals foodgrains is born as a rat. One who steals animals is born as a goat, one who steals milk as cow, one who steals fruit as monkey and one who steals meat as a vulture. A stealer of clothes is born as a crane and a stealer of salt as a cricket.
2.9.3 Yoga
Yoga is the way to circumvent the miseries of life. True knowledge is that which informs one about the true nature of brahman or paramatman. The atman or jivatman is that which characterises an individual. Yoga means union, it is the union of the jivatman with the paramatman. Yoga concentrates one’s mind on the paramatman.

The first prerequisites of yoga is non-violence. A non-violent person is always righteous. The second requirement of yoga is truthfulness. The third prerequisite is celibacy. The fourth is controlling one’s senses and the last is the worship of god. One who practices yoga should not go around collecting material possessions. A piece of cloth, a covering against the cold, and a pair of sandals are possessions enough for him.

Before meditating on the true nature of the paramatman, one has to seat oneself in a proper asana (posture). The piece of cloth on which one is to sit should be placed in a clean place. One sits on such a seat and tries to purify one’s atman by controlling one’s mind and senses through yoga. The head and the neck should be held straight up, motionless. The point of vision should be directed towards the tip of one’s nose. One should not look in any direction. The arms should lightly rest on the folded thighs and the right hand should be placed, palm upwards, on the left palm. Padmasana (lotus position) is one such recommended posture.

The breath of life (prana vayu) has to be controlled. This process of control is known as pranayama. A finger is placed on the nose when the breath is being exhaled. The entire breath should be exhaled from the body. Since rechana means exhalation, this process of control is known as rechaka. When the breath is inhaled, the inhalation should be such that it fills the entire body. Since puraka literally means ‘that which fills’, this process of control is known as puraka. When the breath is neither being exhaled nor inhaled, one sits completely still like a kumbha (pot) and this is known as kumbhaka. Pranayama makes one healthy, swift, enthusiastic, strong and collected. Since the senses are controlled, one goes to heaven and avoids going to hell. Material pursuits are like the strong current of a river. The atman drowns in it.

Pranayama alone is not enough. It has to be supplemented with dhyana of japa (meditation and contemplation). One contemplates the true nature of the paramatman. The body is like a chariot. The senses are its horses, the mind is the charioteer and pranayama is the bridle. An individual who dies while performing dhyana is immediately assimilated with Vishnu.

Dhyana involve four different things, all of which must be in complete harmony. The first is the meditator, the second is the act of meditating, the third is the object that one is meditating upon and the fourth is the reason why one is performing the mediation. One does not have to; sit in a rigid posture for dhyana to be possible. It can be done while one is walking, sitting or even sleeping. The important aspect is to establish the object of one’s meditation in one’s heart.

There are different ways of establishing one’s concentration. As an object of meditation, one can meditate on three concentric circles which are black, red and white. In the centre of the circles is a divine lotus. The lotus has eight petals. One thinks that detachment is the stem of the lotus and praying to Vishnu its stamen. Right in the centre of the lotus is a pure spark of fire and that is the paramatman. Alternatively, one can visualise the paramatman in a blaze of light, in the centre of the lotus. Dhyana is far far superior to any yajna that one might perform.

One particular form of deep and intense meditation is known as samadhi. The meditator is then completely still, as calm as the ocean. He loses all track of the outside world. He does not hear, smell, see or touch. His mind has no wishes and feels nothing. He is completely united with god. Such a meditator automatically gets to know all the knowledge that can be gleaned from the Vedas or the shastras. He can obtain all the material possessions that he wants, but he regards them all as no more important than a blade of grass.

Such a meditator attains supreme knowledge. If you look at various pots full of water, you will find that the same sky is reflected in them all. Supreme knowledge tells one that, exactly similarly, it is the same atman that is everywhere. It is the atman which is the same as the paramatman, it is this atman that is in the water, in energy, in water, in the earth and in metals. The atman is everywhere.
2.9.4 The Knowledge of Brahman
Brahma jnana is the knowledge of brahman. This knowledge, which gives the ultimate bliss, is nothing but the sense that the individual atman is identical with the universal brahman or paramtman. The physical body is not the atman. Nor are the senses the atman. The mind or intelligence is not the atman. Life itself is not the atman.

The atman is different from all the objects that have been mentioned above. The atman is in an individual’s heart. It sees everything and senses everything, but is different from the physical body. It is this that sages contemplate when they meditate. The sky was created from the brahman, from the sky came wind, from wind fire, from fire water, from water the earth and from the earth the five elements. One has to meditate on the physical body gradually disappearing and merging into the brahman.

The brahman is neither true nor untrue. It has neither form nor is it without form. The brahman has several parts, but at the same time it is an integral whole. The brahman cannot be described. It cannot be achieved through the power of action. The brahman is always pure. It has no ties and it is the true form of happiness. What is required is the sense that it is I, the individual, who am the brahman. I am nothing but the atman and the atman is nothing but the brahman. This sense is true knowledge. The brahman is the Lord who is the origin of everything and the individual is part of the brahman. It is this knowledge that frees one from the ties of the world and this is what brahman jnana is all about.

The brahman is not the earth; it is beyond the earth. The brahman is not the wind, nor is it the sky. The brahman has no beginning; it is independent of all action. The brahman is huge; it is everywhere. The brahman not only has no form, it is beyond all form. The brahman cannot be heard. It cannot be touched. The brahman has neither intelligence nor mind. It has no sense of ego or vanity. It does not have life, birth, old age or death.

The brahman is neither happy nor unhappy. It does not feel hungry or thirsty. It cannot be measured. At the same time, it is both nothing and everything.

Life has five possible ends. By performing yajnas one can attain heaven. By performing tapasya one can become an ascetic. By performing actions one can attain brahmaloka. By detachment from material pursuits (vairagya) one can merge oneself into nature. And by true knowledge the individual gets absorbed into the divine essence. This is known as kaivalya. Detachment means to withdraw oneself from the effects of all actions. And knowledge means the knowledge that the atman is no different from the brahman. This is known as jnana yoga (the yoga of knowledge).

There are few people who attain this knowledge. One of those was Bharata. Bharata had done a lot he became very attached to a deer and when he died, he died thinking of the deer. The result was that in his next life, Bharata was born as a deer. But the deer happened to be a jatismara, that is, it remembered its earlier life. The deer eventually died and Bharata was again born as jatismara human.

The king of Soubira was once travelling on a palanquin and he wanted someone who would bear his palanquin free of charge. The king’s servants caught hold of Bharata to bear the palanquin. But Bharata moved slowly and could not keep up with the other bearers. The palanquin did not progress and the king asked Bharata. “Why are you so tired? You have not been bearing my palanquin for long. Can’t you some toil? You look fairly strong to me.”

Bharata replied, “I am not strong. Nor am I bearing your palanquin. I am not tired. nor am I lazy. I am my atman and feet are and my body is balanced on my thighs. My shoulders are on my body and your palanquin rests on my shoulders. But I am not my feet, thighs, body or shoulders. I am the atman. The atman is not carrying you. So why do you say that I am beating you?”

Bharata then instructed the king on the mysteries of true knowledge. The atman was pure, ever-lasting, calm, without traits and beyond natural characteristics. Since the atman had no traits and since an individual was the atman and not the body, it was meaningless to say that an individual was strong or weak. The physical body was made of the elements and so was the palanquin. What was the point therefore in saying that the physical body was bearing the palanquin?

Heating these words of wisdom, the king fell at Bharata’s feet. “Forgive me,” he said, “and let go of the palanquin, Who are you?”

“Who am I?”, asked Bharata. “That is not a question that can easily be answered.”

The king answered, “I fail to understand. Surely the form in which you are now existing is who you are.”

“No,” said Bharata. “I am the atman and the atman is the same as the paramatman. The paramatman is everywhere and therefore, the atman is also everywhere. I am everywhere. I am in all physical bodies. It is meaningless to ask who you are and who I am. We are all one and the same. Wood has come from the trees and this palanquin is made of wood. But is the palanquin wood or tree? When you ride on the palanquin, does anyone say that you are riding on a tree? Men, women, cows, horses, elephants, birds and trees, these are all meaningless names. They are all illusions. Everything is one and the same. I am everywhere. If there had been a place or an object where I do not exist, I could have everywhere, I do not know how to answer your question. Tell me king, are you your head or your stomach? Or is all of it, you? But then, what will you call that which is distinct from your physical body? Think about what I have said.”

Bharata’s words were so profound that the king immediately accepted Bharata as a teacher. And Bharata told the king the story of Ribhu and Nidagha.

The sage Ribhu was Brahma’s son. He was also extremely learned. Nidagha was Ribu’s disciple. After Ribhu had taught Nidagha what there was to be taught, Nidagha went to the city to see how Nidagha was getting on. Nidagha worshiped his teacher and gave him all sorts of things to eat. After Ribhu had eaten, Nidagha asked him, “Are you satisfied?”

“What do you mean?”, asked Ribhu. “The question of satisfaction would have arisen had I been hungry or thirsty. I am my atman and the atman is always satisfied. So what is the brahman that is omnipresent and so are you. You are not distinct from me, we are both part of the same whole. I came to teach you this knowledge. Now that you have learnt that the brahman is everywhere, let me leave.”

After another thousand years had passed, Ribhu came to the city again and discovered that Nidagha no longer lived in the city. He had begun to live on the outskirts of the city.

“Why have you given up living in the city?”, Ribhu asked Nidagha.

“Because I do not like to live in the city, where there is a king, “ replied Nidagha.

“Who is the king ?”. asked Ribhu. “Point him out to me in this procession that is passing. And point out to me the subjects.”
Nidagha said, “The king is the one who is as tall as a mountain peak. He is the one who is riding the elephant. The ones who are walking are the subjects.”

“What do you mean?”, asked Ribhu. “The brahman is in the king and the brahman is in the elephant. How do you distinguish one from the other, how do you say that one is riding the other? Is the king the physical body or the atman and is the elephant the physical body or the atman? Who is riding on whom? I do not understand.”

This knowledge, that the atman is the same as the brahman, is known as advaita (unified) brahma-jnana. Ribhu taught this to the king of Soubira. This is the knowledge that all elements are one and the same. It is only those who suffer from illusions who think that different elements and different beings have different identities.
2.9.5 The Gita
Krishna had taught Arjuna the lessons of the Gita on the plains of Kurukshetra. The Agni Purana now relates the essence of the Gita .

If physical body is alive, that is no reason for rejoicing. Just as, if the physical body is dead, that is no reason for mourning. The atman does not die. It does not decay, it cannot be destroyed and it is immortal. The atman does not warrant any tears that might be shed over it. people who are addicted to sensual pleasures cannot realise this. The person who is addicted to the atman alone has no desire for anything else. He had no action to perform. He had neither gains nor losses. The knowledge of this is like a raft that rescues one from the flood of illusions.



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