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Sanctity of Godavari Pushkarams

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The Sanctity of Godavari Pushkarams

Tulyatreyee Bharadwaja Gowthami Vruddha Gowthami
Kousika ca Vasista ca sapthadhayanthi namostute

Having divided into seven channels, the Godavari finally reaches the Bay of Bengal. I salute all the seven channels of the Goddess Godavari before I take my holy dip in it.

Adyatu Gowthami Ganga paschyat Bhagiradhi smrutha
Tayo rekataraa sevyaa Gowthami tatra paavani

The smrities proclaim that one should take one’s holy dip first in the Godavari and then in the Ganges though these two great rivers are treated equally. The Godavari is holier than the Ganges in this context.

5 essential natural elements

Out of the five essential natural elements created by God, Water and Air occupy the most predominant place in man’s existence. The other elements are Prithvi, Agni and Akash. The use of water is of special significance in Hinduism. A living river is a permanent source of water for human existence. Apart from its life-sustaining properties, a river is vastly used for piety and spirituality. Bathing in a river has also its religious significance.

The relationship between a river and a human being is maintaining mutual health and co-existence. A river offers great benefits to the present and future generations. A holy dip i.e., ‘Punyasnanam’ in the waters of a sacred river is believed to absolve one from all sins and fear of death. Each river is a Mother Deity having its mythology, identity and spirituality within her. Rivers are the arteries of the earth. They are personified as beautiful women and worshipped as Goddesses.

Most of the holy places in India like Haridwar, Rishikesh, Varanasi, Talakaveri, Patna and Ujjain are situated along the banks of the holy rivers. It is not an exaggeration to say that Indian spirituality is unique and miraculous by itself. Natural elements like rivers, mountains, trees, animals, and flowers are sacred in Indian philosophy. Right from our birth to death, and even in the afterlife also, the rivers play a vital role.

During Pushkarams, water and spirituality go hand in hand. Pure rivers are essential for spiritual, aesthetic and ecological purposes. The religious feelings for rivers can be used as a potential social instrument to educate the people to protect the rivers from pollution.

The rivers have been the promoting sites of the evolution of Indian culture, architecture, dance, music, history and mythology. They have the credit of protecting life, religious convictions, knowledge, valour, devotion, detachment and renunciation. They are the sources of food, transport, recreation, power, and energy and also the promoters of the salvation of the souls of human beings.

Godavari River - Sanctity of Godavari Pushkarams

Godavari

The Godavari, one of the holiest rivers in India purifies the pilgrims of their sins. A holy dip in the sacred waters of it is believed to be free from all sins. The Hindus highlight the heritage and tradition associated with historical literature and glory of the ever-flowing, sacred and mighty Godavari and also take up various cultural activities to facilitate the heavy rush of pilgrims expected at all the Godavari basin bathing ghats and temples symbolising the historical and mythological heritage of the river.

Pushkaram is an Indian festival of a river celebrated when Jupiter enters certain signs of the zodiac. The celebrations happen annually once in twelve years along each river. Each river is associated with a zodiac sign and the river for each year’s festival is based on which sign Jupiter is in at that time.

12 Sacred Rivers

Accordingly, twelve sacred rivers have been identified in which Pushkara enters each river once in twelve years coinciding with the transit period of Jupiter in twelve zodiac signs.

The transit of Jupiter is as follows:

  • Jupiter in the Mesha Rashi — the Ganges
  • Jupiter in the Vrishabha Rashi — the Narmada
  • Jupiter in the Mithuna Rashi — the Saraswathi
  • Jupiter in the Karkataka Rashi — the Yamuna
  • Jupiter in the Simha Rashi — the Godavari
  • Jupiter in the Kanya Rashi — the Krishna
  • Jupiter in the Thula Rashi — the Kaveri
  • Jupiter in the Vrischika Rashi — the Bheemarati
  • Jupiter in the Dhanus Rashi — the Pushkara (Brahmaputra)
  • Jupiter in the Makara Rashi — the Thungabhadra
  • Jupiter in the Kumbha Rashi — the Sindhu
  • Jupiter in the Meena Rashi — the Pranahita

Pushkara

The word ‘Pushkara’ has twenty-seven connotations. The most significant of them are water, sky, stars, mrudangam, serpent, the trunk of an elephant, lotus stem, lotus flower, and lotus leaf.

Pushkara or Pushkar is a Sanskrit word derived from the element of ‘Push’ (Pushti) meaning nourishment and ‘Kara’ means one who does it.

Pushkara is the energy that nourishes. In Tirumala, the sacred water tank near the temple of Lord Varaha Swamy is known as Swamy Pushkarini.

Origin of Swami Pushkarini at Tirumala
Swamy Pushkarini. – Tirumala

Regarding the legends, Pushkara energises the rivers and provides rivers with spiritual purification. In Sri Vishnu Sahasranama Stothram, one finds a reference to the word Pushkara in the 5th sloka where Lord Vishnu is referred to as Pushkaraksha which means the one who has lotus eyes, the one who provides nourishment to the entire Universe and the one who is always present in sacred ‘Theerthas’.

Pushkara Kshetra

Pushkar is the name of a famous pilgrim center known as Pushkara Kshetra located in Rajasthan about 17 Kms from Ajmer. It is believed that the lake known as Pushkaralake was the creation of Lord Brahma on the banks of which He performed penance for several thousands of years.

Pushkara Kshetra located in Rajasthan about 17 Kms from Ajmer
Panoramic view of Pushkar lake

Here, one finds very few temples where Lord Brahma is worshipped. Pushkara also indicates the twelve-year time factor in the Vedic terms.

Our ancient seers prescribed certain austerities to be observed during Pushkara time known as Pushkara Vidhi.

The most important obligations during the Pushkarams are

  • Pushkara snana,
  • Pushkara Vaasa (staying),
  • Pushkara Darshana,
  • Siro Mundana (tonsuring),
  • Fasting,
  • Pushkara Karma and
  • Pushkara Dana.

The Pushkaram is celebrated at temples along the banks of twelve major sacred rivers in India in the form of worshipping one’s ancestors. Spiritual discourses, devotional music, and cultural programmes are to be held on this auspicious occasion. It is believed that during the first twelve days of the Godavari Pushkaram, the river gets medicated and this helps man in sharpening his mind spiritually.

When Jupiter enters into the Aquarius sign of the zodiac the Kumbhamela is celebrated in Haridwar, Prayag and Nasik where the Godavari has started its natural and sanctifying course.

The Origin of Pushkara

According to the holy scripts, Pushkara is the son of Lord Varuna the presiding deity of all the rivers. As per the legend, Pushkara prayed to Lord Brahma and asked Him to live in the sacred waters of His Kamandalam which came from the foot of Lord Vishnu intending to provide purity to all the rivers. Looking at the selfless desire expressed by Pushkara, Lord Brahma granted him the boon to live in the waters of His Kamandalu.

Later, Pushkara also performed penance and acquired the ‘Jala Tattva Siddhi’ from Lord Shiva as a boon. By the boons acquired from Lord Brahma and Lord Shiva, Pushkara became the king of all ‘Theerthas’ and was regarded as the ‘Theerthapalaka’.

At the time when Pushkara acquired the boons, Jupiter also performed penance and pleased Lord Brahma. Looking at the perpetual sacredness of Pushkara, Jupiter wanted Lord Brahma to spare Pushkara to be with him permanently. But Pushkara was not willing to go along with Jupiter.

Consequently, Lord Brahma resolved the situation by asking Pushkara to be associated with Jupiter for twelve days in the beginning and twelve days at the end of his short stay in a particular Rashi in the zodiac, the transit of which generally happens once a year.

Pushkaram / Pushkaralu Festival

Adi Pushkaralu & Antya Pushkaralu

The first twelve days are called ‘Adi Pushkaralu’ and the last twelve days are called ‘Antya Pushkaralu’. It has become a custom and tradition since time immemorial to celebrate the transit of Jupiter in a particular house in the zodiac as the Pushkara festival of a particular river.

In the 10th chapter of the Gita, it is mentioned by Lord Krishna that He is Brihaspati. Pushkara always resides in the Kamandalu of Lord Brahma in the sanctified waters that have emerged from the foot of Lord Vishnu. Entry of Pushkara into a particular river signifies the Pushkara festival when all Gods, all Sages, all ‘Pithrudevathas’, and all ‘Theerthas’ on the earth including the Ganges enter into a particular river along with Jupiter and Pushkara.

The time of their entry into a particular river is considered highly sacred and celestial which has the power to diminish the dreadful sins committed by human beings.

Having a darshan, taking a bath, touching Pushkara waters, and drinking the sacred waters of Pushkara are considered to be highly auspicious and soul-cleansing. It is considered to be the most sacred time to perform rites to ‘Pitru Devatalu’ on the banks of the Pushkara River to help them further to attain salvation.

The Legend

According to legends, the sage Gautama lived in the Brahmagiri Hills at Trimbakeshwar with his wife Ahalya. The Sage kept his stock of rice in a granary. A cow entered his granary and ate up the rice. When the Sage tried to ward the cow off with a blade of ‘Darbha’ grass, it fell dead. The sage felt remorse for the sin of killing the cow. He prayed to Lord Shiva and requested him to divert the waters of the Ganges to purify his sin and his hermitage.

Lord Trimbakeswara

Pleased with the Sage’s earnest and sincere request, Lord Shiva appeared as Lord Trimbakeswara and diverted the Ganges to flow in his hermitage. The Sage felt very happy. The stream called ‘Ahalya’ meets the Godavari in front of the Trimbakeswar temple. It is believed that the childless do get children if they worship Lord Shiva and Goddess Parvati at the Ahalyasangam. Trimbakeswar itself is a place of worship because it is one of the twelve Jyothirlingas of Lord Shiva.

Brahmagiri is the mountain range in the Western Ghats of Maharastra where Lord Brahma appears in many mythological and legendary documents. It is situated in Nasik district. Lord Trimbakeswar temple one of the Dwadasa Jyothirlingas is located near the place. The Godavari originates from Trimbak in Nasik and flows towards the Eastern Ghats and finally merges into the Bay of Bengal.

Bhamhagiri_hill_Nasik

The Significance of the Godavari

From Nasik onwards, the Godavari progresses its journey to wash away the sins of humanity through many significant places like Kopergaon, Puntamba, Paithan, Nanded, Sironcha, Basara, Nirmal, Dharmapuri, Godavarikhani, Bhadrachalam, Polavaram, Pattiseema, Rajahmundry, Kovvur, Dowleswaram, Ravulapalem, Tallapudi, Kotipalli, Narasapuram, Antervedhi and Yanam.

Seven Channels of Godavari

The Godavari that flows up to Rajahmundry is called ‘Akhanda Godavari’. Thereafter it is divided into seven channels namely Tulya, Atreya, Bharadwaja, Gowthami, Vruddha Gowthami, Kousika and Vasista. So it is also called ‘Sapta Godavari’.

At present, these seven channels have become two namely Vruddha Gowthami and Vasista before it reaches the Bay of Bengal. The statues of the Goddess Godavari Mata and Lord Pushkara were erected on the banks of the Godavari at the Pushkar Ghat in Rajahmundry. The statue of the goddess Godavarimata was constructed at the main railway station also in Rajahmundry.

It is believed that the Godavari is holier than the Ganges in the sense that the Goddess Ganga will take Her dip in the waters of the Godavari to wipe out all the sins of the pilgrims who take their bath in Her waters and will regain Her original scintillating brightness.

It is in practice the pilgrims bring the holy waters of the Ganges to the Godavari to mix the waters and become sanctified.

The Significance of Pushkarams

It is staunchly believed that during the time of ‘Pushkaralu’ Lord Parasurama, Dhruva, Bhakta Markendeya, Lord Hanuman and Aswathama who are called ‘Chiranjeevulu’ would take a holy dip in the sanctifying waters of the Godavari.

Along with them, all River-Goddesses, Siddhas, Sadyas, Vasuvulu, Rudrulu, Adityulu, Lord Indra and other ‘Dikpalakas’ along with their Consorts, Trimurthulu, and ‘Mukkotidevatalu’ would take their holy dip in their glorious forms. It is believed that the great saints like Sanaka Sanandanadulu, Vasista, Vamadeva, and the great divine singers Narada and Tumbura would take their holy baths in the waters of the Godavari.

Pushkarasamaya

Our ancestors believe that all the waters consisting on the earth, in the sky, and the ‘Pathalaloka’ enter in the waters of Pushkara River as ‘Antervahini’. The time when one drinks water at the time of ‘Pushkara’ is called ‘Pushkarasamaya’.

In Hindu philosophy, utmost significance is given to taking a bath in a flowing river which is called ‘Nithyakarma’. God has given us a beautiful life to live in this magnificent world. When ever a pilgrim wants to have a holy bath in a river, he should chant the following sloka:

Gange ca Yamune caiva Godavari Saraswathi
Narmada Sindhu Kaveri jalesmin sannidhim kuru

(In this water, I invoke the presence of divine waters from the Ganges, Yamuna, Godavari, Saraswati, Narmada, Sindhu and Kaveri. These rivers are considered as Goddesses and I pray to them for bestowing their blessings on me.)

Taking a bath in a Pushkara river helps one in cleansing the inner self, washing out tendencies and opening up a path for a righteous living. The bath should be taken early in the morning before Sunrise. It is believed that ‘Pushkarasnana’ also has a great curative influence on all kinds of ill health. After the bath, one has to pray and give ‘Arghya’ to the concerned Pushkaratheertha; Theertha Raja- Jupiter, Lord Vishnu who is eternally present in all the Theerthas, and the Sun-God.

Pithruyagna – Pithrushraaddha & Pitrutharpana

The ritual of offering ‘Pithrushraaddha’ and ‘Pitrutharpana’ called ‘Pithruyagna’ is prescribed to get discharged from the debt of our ancestors. It has to be performed on the banks of the sacred ‘Pushkara Theertha’. It is in practice that Pushkarashraaddha is performed on any day of Pushkaram. It is believed that the departed souls descend on earth during Pushkara days and reside on the banks of Pushkara river longing for their progeny to perform ‘Pithrukarma’.

Final Word

Performing Pushkara rituals, one will be bestowed with peace and prosperity to the family. It will also work as a remedy for various worldly problems one faces in life related to marriage, progeny, health, and wealth. During the Pushkara period, ‘Snana’, ‘Shraaddha’ and ‘Dana’ are considered to be highly auspicious that give eternal and auspicious results to one’s family. Charity can be given to the Brahmins in the form of ‘Dasa Dana’ or ‘Shodasa Dana’.

Some of the significant charities are as follows: Cookedrice, gold, silver, a piece of land, rice, ghee, jaggery, honey, a sacred book like the Gita, vasthra, chappals, umbrella, a walking stick, palm fan, cot, fruits, bell, brass or silver vessel, mat, a pot of water, ‘nava dhanyalu’, milk, honey, cow, and salagramam.

Pushkaram is a huge river-based festival participated by lakhs of people including foreign tourists and is performed along the path of a particular river. Since time immemorial, the Hindus consider rivers as divine. The worship of a river in the form of Pushkaram is performed to make mankind realise the significance of water in normal life.

Aswamedha phalam caiva laksha godanjam phalam
Prapnothi snanamatrena gouthamyam simhage guru

According to Puranas, a pilgrim gets simply the result of performing aswamedha yaga if he takes a holy dip in the waters of the river during the pushkaram. He also gets easily the result of donating one lakh cows if he takes a bath in time of pushkaram.

It is our spiritual responsibility to respect and follow the tradition and culture pioneered by our ancient sages and ancestors with ardent piety and keen foresight and to perform the Pushkara rituals for the redemption of our sins, betterment in life and finally to attain salvation.

Guru Purnima / Vyasa Purnima

Guru Purnima / Vyasa Purnima

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Guru Purnima or Vyasa Purnima

The auspicious ‘Vyasa Purnima’ is also called Guru Purnima. It falls on Ashada Suddha Purnima. Our ancestors used to proclaim that Lord Shankara is Adibhikshu, the great Sage Valmiki is Adikavi and the Saint Veda Vyasa is Adi Guru. On the day of the Vyasa Purnima, one remembers and worships the Saint Veda Vyasa, the Adi Guru. Hence the day is called ‘Vyasa Purnima.’

Meaning of GuRu

‘Gu’ means darkness and ‘Ru’ means the preventer of darkness. On account of the power of dispelling darkness, a teacher is known by the significant name ‘Guru’. Ignorance is darkness. Knowledge is light. Indeed, the person who drives out the darkness and lights the lamp of knowledge is the ‘Guru’.

For everyone, there is a special place for ‘Guru.’ Next to our parents, the place of our Guru is most significant. So we especially worship our Guru on this day.

Vyasaya Vishnu Roopaya Vyasa Roopaya Vishnave |
Namovay Brahma Nithaye Vasishtaya Namo Namaha ||

Saint Veda Vyasa

One should salute Saint Veda Vyasa who is the real incarnation of Lord Vishnu. Saint Veda Vyasa is the treasure house of the Vedas. There is no difference between the saint Veda Vyasa and Lord Vishnu.

The Vishnu, the Matsya, the Bhagavatha and the Vayu Puranas proclaimed that the Saint Veda Vyasa had classified the infinite Vedas into four categories and had spread in the world by preaching

  1. the Rig Samhita to Paila,
  2. the Yajur Samhita to Vaisampayana,
  3. the Sama Samhita to Jaimini and
  4. the Athar Samhita to Sumantha.

Besides the classification, he authored not only Ashtadasa Puranas but also the Mahabharata and the Bhagavatha. He explained the Brahma Sutras to the world very explicitly.

Guru and Sishya

The ‘Guru Purnima’ specially symbolises the noble relation between the ‘Guru’ and the ‘Sishya’ from many ages. Lord Vishnu, the Omniscient did service to His ‘Gurus’ whenever He embodied in different ‘Avatars’. Though He knew everything, He innocently queried His teachers and learnt many things from them like a student.

We, human beings understand the nature of our mere existence in the world when our Lord himself tried to know more and more like a ‘Sishya’. To increase knowledge means to dispel ignorance. All our Saints humbly admitted that they were imperfect in having complete knowledge about all things.

One should always consider the sacred relation between the teacher and the student. Every mentor should have affection towards his disciple and every disciple should have respectful devotion towards his mentor. Then only one can travel through the path of knowledge. Such ‘Guru’ is equal to Lord Brahma, Lord Vishnu and Lord Maheswara. The ‘sishya’ who gets such a ‘Guru’ is a blessed one.

Gurur Brahma gurur Vishnuh gurur devo Maheshvarah |
Guru sakshyath Parabrahma tasmai sri gurave namah ||

Lord Maha Vishnu with Shiva and Brahma - Guru Purnima / Vyasa Purnima

Noble Guru – Brahma

One should salute the noble ‘Guru’ who is Lord Brahma, Lord Vishnu and Lord Shiva, the direct Parabrahma and the Supreme Reality. It is crystal clear that the Guru of the Asuras, Sukracharya though knowing that he would die, offered ‘Mrutasanjeevani Vidya’ to his dear disciple Kacha out of love and affection.

In the same manner, Eklavya offered his right thumb to his mentor Drona as Gurudakshina though he knew that it was difficult to practice his Archery. It purely indicates his sincere devotion towards his mentor. Such is the inseparable relation between the teacher and the student.

Final Word

The interrelation between the teacher and the student is superbly great. On the day of the Guru Purnima, one should worship one’s teacher by thinking that he is the embodiment of the great Saint Vyasa Bhagavan and felicitate Him and become blessed.

Let us pray to the Lord of Seven Hills that all the ‘Sishyas’ should get the blessings of their respective ‘Gurus’ who are the real ‘Avatars’ of the Almighty.

Everything about Idol Worship in Hinduism

Everything about Idol Worship in Hinduism

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Everything about Idol Worship in Hinduism

A gross mind needs a concrete symbol as a prop or alambana and a subtle mind requires an abstract symbol. It is not only the pictures or images in stone and wood, that are idols but dialects and leaders also become idols.”Worship is the expression of pure devotion, reverence and love for the Lord, of keen yearning to be united with Him and of spiritual thirst to hold conscious communion with Him.

Worship is the effort on the part of the Upasakai. e. one who does Upasana or worship, to reach the proximity or the presence of God or the Supreme Self. Upasana means sitting near God. Upasana is approaching the chosen idol or object of worship by meditating on it following the teachings of sastras and the Guruand dwelling steadily in the current of one thought, as a thread of oil poured from one vessel to another(Tailadharavat).

Worship of the Lord purifies the heart, generates harmonious vibrations, steadies the mind, purifies and harmonises the five sheaths, and eventually leads to communion fellowship or God-realisation.

Upasana changes the mental faculty, destroys Rajas and Tamas and fills the mind with sattva or purity. Upasana destroys Vasanas, Trishanas, egoism, lust, hatred, anger, etc. It turns the mind inward. The devotee sees the Lord face to face, frees the devotees from the wheel of births and deaths, and confers on him Sayujyamukti or liberation.

Sri Varaha Swami - AdiVarahaKshetram
Sri Varaha Swami / BhuVaraha Swami

The mind becomes that on which it meditates per the analogy of the wasp and the caterpillar (Brahma Kita Nyaya). There is a mysterious or inscrutable power (Achintya Sakti) in Upasana which makes the meditator and the meditated identical.

In the Bhagavatgeeta Chapter XI-54, one will see

Bhaktya tvananyaya sakya
aham evam vidhe’rjuna
Jnatum drashtum ca tattvena
Pravestum ca paramtapa.

But by unswerving devotion to Me, O Arjuna I can thus be known, truly seen and entered into, O oppressor of the foe (Arjuna). An ideal devotee is one, who realises by all the senses only one object, God. He adorns God with all his spirit and heart. Sakshatkara or the direct perception of the divine form is possible for the true devotees.

Patanjali stresses in Raja Yoga Sutras the importance of Upasana. Even for a Raja Yogi, Upasana is necessary. He has his own Ishta Devata or chosen guiding deity, Yogisvara Krishna or Lord Siva. Self-surrender to God (prapti) is an Anga (limb) or (Raja Yoga) and Kriya Yoga.

Eating, drinking, sleeping, fear copulation, etc. are common in brutes and human beings, but that which makes one a real man or God-man is the religious consciousness.

Philosophy of Pratima

Pratima is a substitute or symbol. For a beginner Pratima is necessary. The idol is made up of five elements. Five elements constitute the body of the Lord. Just as a child develops the maternal bhav (master feeling) by playing with its imaginary manner, so also the devotee develops the feeling of devotion by worshipping the Pratima and concentrating upon it. Pictures, drawings, etc. are only different kinds of Pratima.

Science of Worship

The individual soul (jiva) desires to unite himself with his father (Isvara) the supreme soul. This is done through worship. An object of worship is necessary for a man to pour forth out his love and devotion. As the Absolute or Infinite cannot be comprehended by a limited adjunct and finite mind, the conception of the impersonal God in His lower, limited form came into existence. The Nirguna Brahman assumes forms for the pious worship of the devotees.

The term “sadhana” comes from the root “sadh”, which means “to exert”, or “to endeavour to get a particular result of siddhi”. He who does the attempt is called sadhaka. If the desired result is achieved, he is a Siddha. That which is obtained through sadhana is sadhya (God or Brahman).

Sri Venkateswara Stotram

 

Upasana

Upasana means worship. It means to sit near God. One who does upasana is an upasak. The object of worship is upasya. Upasana in a broad sense includes meditation, japa, daily swadhyaya, prayer, stotra etc. It is of two kinds viz. Ahamgraha Upasana or meditation one Nirguna Nirakara Brahman and Saguna Upasana or meditation on Iswara with form and attributes. The former is called Avyakta Upasana and later Vyakta Upasana.

Upasana is again gross sthula or subtle (Sukshma) according to the nature of Adhikari, his degree of competence. He who worships a pratima or Murti, rings bells, and offers sandal paste, flowers etc. does a gross form of worship. He who visualises his Ishtam meditates on it and offers mental offerings, does a subtle form of worship.

Lord Krishna gives a beautiful description of worship to Uddhava in the eleventh chapter of Bhagavata “The sun, fire, earth or clay, water, a Brahmin, any image of Mine in the concrete, clearly thought out as seated in the heart, may be worshipped in My name sincerely with such articles as could be obtained by him (devotee)”.

Saguna Upasana and Nirguna Upasana

Ahamgraha upasana is Nirguna Upasana or meditation on the formless and attributeless Akshara or transcendental Brahman. Meditation on idols, saligrama, pictures of Lord Rama, Krishna, Siva, Gayatri Devi etc. is pratika upasana. The blue expansive sky, all pervading ether, all pervading light of the Sun etc. are also pratikas for abstract meditation. Saguna upasana is concrete meditation. Nirguna Upasana is abstract meditation.

Hearing the Lilas of the Lord, kirtana or singing his names, constant remembrance of the Lord (smarana), service of His feet, offering flowers, prostration, prayer, chanting of Mantra, self-surrender, service of Bhagavatas, service of humanity with Narayana Bhava etc. constitute Saguna Upasana.

Chanting of Om with Atma Bhav, service of humanity with Atma Bhav, mental japa of Om with Atma or Brahma Bhava, a meditation on Soham or Sivoham or on the Mahavakyas such as Aham Brahma Asmi or Tat Tvam Asi after sublating the illusory vehicles through Neti Neti doctrine constitutes Ahamgraha upasana or Nirguna Upasana.

Saguna Upasana is Bhakti yoga or the yoga of Devotion. Nirguna upasana is Gnana Yoga or the Yoga of Knowledge. The akshara or the imperishable is very hard to reach for those who are attached to their bodies. Contemplation on the Akshara or Nirguna Brahman demands a very sharp, one-pointed and subtle intellect.

The Bhavas in the Bhakti Yoga: The Yoga of Bhakti or devotion is much easier than Gnana Yoga or philosophical meditation.

The Gita Govinda written by Jaya Deva is full of Madhurya Bhav. The language of love which the mystic uses cannot be comprehended by worldly persons. Gopis like Radha, Mira, Tukaram, Narada, Hafliz and similar other great devotees or the Lord can understand this language.

Idol Worship in Hinduism

Puja and Ishta Devata

Puja is the common term for ritual worship of which there are numerous synonyms such as archana, vandana, bhajana etc. though some of these stress certain aspects of it. The object of worship is the Ishta Devata whom the devotee worships – Narayana or Vishnu or His forms Rama and Krishna in the case of Vaishnavas, Siva in His eight forms in the case of Saivaites and Devi in the case of Saktas.

Sometimes the devotee selects his kuladeva or kuladevi, family deities for his worship. Sometimes in the absence of a guru, he selects himself the chosen deity that appeals to him. This is Ishta Devata.

An image or a useful emblem is likely to raise in the mind of the worshipper the thought of Devata. Saligrama stone induces easy concentration of mind.

Everybody has a predilection for a symbol or image. Idol or Murti (Vigraha), sun, fire, water, Ganga, saligrama and lingas are all symbols or pratikas of God which help the aspirant to attain one-pointedness of mind and purity of heart. Psychologically, all this means that a particular mind finds that it works best in the directions desired by utilizing a particular instrument’s emblems or images.

In puja, an image or picture representing some divine form is used as the object of worship. The image is adored. An image, a sila, or vigraha or Murti represents the particular Lord who is invoked in it. A linga represents Siva. It represents the second less, attributeless and formless Brahman.

Tirupati Balaji - Lord Venkateswara Swamy Harathi

The Sruti declares “Ekamevadvitiyam Brahma”. The Brahman is one alone without a second. There is no duality here. A Linga is shining and attractive to the eyes. It helps concentration. Ravana the ten-headed monster propitiated Lord Siva and obtained boons by worshipping the Siva Linga.

There is no reference to the worship of idols in the Vedas. Puranas and Agamas give descriptions of idol worship both in the houses and in the temples. Yogins and Vedantins are all worshippers of idols. They keep some image or the other in their mind.

The mental image also is a form of idol. All worshippers, however intellectual they may be, generate a form in the mind and make the mind dwell on that image. He who gives up all desires and moves free from attachment, egoism and thirst for enjoyment, attains peace.

An Integral part of Virat

By worshipping an idol, Iswara is pleased. The Pratima is composed of five elements and the five elements constitute the body of the Lord. The idol becomes an idol but worship goes to the Lord. An idol is a part of the body of the Lord.

He does shodosapachara for the idol, the sixteen kinds of paying respects or services to the Lord.

  • 1. Avahana.,
  • 2. Asana.,
  • 3. Padya.,
  • 4. Arghya.,
  • 5. Snana.,
  • 6. Vastra.,
  • 7. Yajnapavita.,
  • 8. Chandana.,
  • 9. Pushpa.,
  • 10. Dhupa.,
  • 11. Deepa.,
  • 12. Naivedya.,
  • 13. Tambula.,
  • 14. Niranjana.,
  • 15. Swarnapushpa (gift of gold) and
  • 16. Visarjana.

He attains purity of heart and slowly annihilates his egoism.

Idol Worship in Hinduism

Idol worship develops devotion

Idol worship makes the concentration of man simpler and easier. This is one of the easiest modes of Self-Realization.

Regular worship unveils the Divinity in the idol

Regular worship (Puja) and other modes of demonstrating our inner feeling or recognition of Divinity in the idol unveil the Divinity latent in it. The idol speaks. Divinity in the idol acts as a guardian angel, blessing all, and conferring the highest good on those who bow to it.

The idol is only a symbol of the Divine. He visualises the indwelling presence in the Murti or image. All the Saivaite Nayanmars, Saints of South India, attained God Realisation through worship of the Linga, the image of Lord Siva.

When Idol Becomes Alive

To a Bhakta or a sage, there is no such thing as Jada or insentient matter. Everything is Vasudeva or Chaitanya. Vasudeva Sarvam lti. The devotee beholds the Lord in the idol. The Murti is the same as the Lord, for it is the vehicle of the expression of the Mantra Chaitanya which is the Devata.

Vedanta and Idol worship

A pseudo vedantin feels himself ashamed to bow or prostrate himself before an idol in the temple. The sixty-three Nayanmar – Saints practised Charya and Kriya only and absorbed and attained God’s realisation. They were embodiments of Karma Yoga and all practised Yoga of Synthesis.

Tukaram sings in his Abhanga “I see my Lord all-pervading, just as sweetness pervades the sugarcane” and yet, he always speaks of his Lord Vittala of Pandarpur with His Hands on his hips. Image worship is not contrary to the view of Vedanta but rather a prop or a help.

Ganesh Chaturthi or Vinayaka Chaturthi sketch

Types of Bhakti (Ritualistic Bhakti to Para Bhakti)

Bhakti is of two kinds viz. higher Bhakti or Parabhakti and lower Bhakti or Ritualistic Bhakti. Ritualistic worship is Vaidh or Gauni Bhakti. Mukhya Bhakti or Para Bhakti is an advanced type of devotion. It transcends all conventions.

The aspirant who worships the idol, in the beginning, beholds the Lord everywhere and develops Para Bhakti; he passes on the Ragatmika Bhakti or Prema Bhakti. He beholds the whole world as Virat as the Lord. The ideas of good and bad, right and wrong, vanish. He sees the Lord in a rogue, dacoit, cobra, scorpion, ant, dog, tree, log of wood, block of stone, sun, moon, stars, fire, water, earth etc. His vision or experience baffles the description.

The devotee who worships the idol, has to repeat Purusha Sukta and to think of the Virat Purusha with countless heads, countless eyes, countless hands etc. who extends beyond the Universe, the Lord or the Atman who dwells in the heart of all beings.

The same man who burns incense-scented sticks and camphor before the idol says;

“The Sun does not shine there nor the moon nor the stars nor the lightning. All shine after Him”.

The ways and rules of worship (Puja Vidhi) and the secrets of worship that are described in the Hindu scriptures are scientifically accurate and highly rational.

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Sri Bhakthavatsala Temple, Cheranmahadevi

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Cheranmahadevi – Cheran Mahadevi Chaturvedi Mangalam

Sri Bhakthavatsala Temple

One of the many divine gunas of Sri Maha Vishnu is “Vatsalya”. The word vatsam in Sanskrit refers to a calf and the compassion that the cow shows to her calf is called Vatsalya. The devotees of the Lord have surrendered ourselves at His Lotus Feet and the Lord showers on us, helpless mortals, his total compassion – His Vatsalya on us.

Therefore He is called Bhakthavatsala. In Sri Vishnu Sahasranamam we come across the namaas, Vatsala (471) and Bhakthavatsala(736).

Sri Mahavishnu in his Archa Amsa has taken Abode in thousands of shrines and of these here, He hailed as Sri Bhakthavatsala Perumal. One such temple is located in Cheranmahadevi, 16 Km from the Dt.Headquarters Tirunelveli, on Tirunelveli highway.

On both the banks of the river Cauvery flowing through Thanjavur, Tiruchy and Nagapatnam districts of Tamil Nadu, there are hundreds of temples with puranic and historic backgrounds. Many of these temples were visited and sung by Alwars and Nayanmars.

Similarly on both the banks of river Tamraparni, the sacred river that flows through Tirunelveli and Thuthukudi districts we come across more than two hundred ancient temples – most of them were constructed between the 7th and 8th centuries.

Although a good number of temples have been losing their past glory and appearance and getting dilapidated, through the sincere efforts of the local people, daily poojas are performed and renovation works are done.

Click here for the temple location (Google Maps)

Cheranmahadevi

During a period in history, when the Pandya hegemony declined, several parts of southern Tamilnadu ruled by Pandya kings, came under the rule of Venad (Chera) kings and Cheranmahadevi got its name through this influence.

Though a small town there are a good number of temples in Cheranmahadevi which was known as “Cheran Mahadevi Chaturvedi Mangalam” and with the advent of Cholas in the area it was called “Nigarili (matchless) Chola Chaturvedi Mangalam”.

Sri Bhakthavatsala Swamy - Sri Bhakthavatsala Perumal Temple / Sri Bhakthavatsala Temple

Sri Bhakthavatsala Perumal Temple

Pandyas, Cholas and Venad kings have contributed to the construction and expansion of several temples in the area. Sri Bhakthavatsala Perumal temple was a classic example of temple architecture of their times, but caught in the torrent of time, the temple slowly lost its splendour and was neglected.

It was brought to the limelight by the Central Archaeological Department and is now maintained by the Department.

Sri Bhakthavatsala Perumal temple is situated on the southern banks of the Tamraparni river rather than a big one with two prakaras. The outer mathil (compound wall) is incomplete and visitors cannot but wonder at the perfect structure of the wall as well as at the engineering skill of our forefathers in building such a massive wall.

On both sides of the wall measuring about 3 feet in diameter, granite stones of less than one foot thickness are stacked one above the other and the gap is filled with lime mortar debris giving strength and durability.

The temple faces east with Rajagopura. However, a vimana over the Sanctum has been added in recent years. At the entrance, there is a very spacious Garuda Mandapam where a rather big Garuda is sitting with folded hands, opposite the Garbagriha. A sitting Garuda in front of the Sanctum is rare. The granite vigraha of Sri Garuda is a superb work of art.

Following this mandapam we enter the artha mandapam where we see Sri Vishwaksena, Nammalwar and Acharyas.

VISHVAKSENA - Sri Bhakthavatsala Temple, Cheranmahadevi

Inside Sri Bhakthavatsala Temple

In the Garbagriha (Sanctum Sanctorum) Sri Bhakthavatsala Perumal blesses His devotees in a standing position with his lower right hand in varada mudra. His left hand holds the gatha. Sudarsana and Panchajanya adorns His upper hands. The superbly sculpted vigraha of Sri Bhaktavatsala is a feast to the eyes of the devotees and one can feel that the Lord as Sri Bhaktavatsala is ready to shower His compassion and kindness on us as His children.

On the southern inner prakaram there is an idol of Sri Yoga Narasimha. The utsava moorthi Sri Bhaktavatsalar with Sri and Bhu Devi are also in the Sanctum. The utsava murthis made of panchaloha are fine examples of the ancient art of making such idols.

Around the Garbagriha and artha mandapam, there is a moat-like trench – a typical feature and as we go around, we cannot fail to notice the very intricate workmanship of the outer granite structure with all the paraphernalia. The striking sculpture on the northern side is the gomukha- the water spout for letting out the holy thirumanjana water from the Sanctum.

In its class, it is a striking masterpiece of workmanship of the sculptors of the olden days. The outer end of the spout is a double lotus one below the other, hanging out of the mouth of a lion which again sticks out of the mouth of a bigger lion abutting the wall. The four legs of the smaller lion with ornaments, headgear, mane and sharp teeth – all add to its intricate style and charm.

Gomukam - Sri Bhakthavatsala Temple, Cheranmahadevi

Tamraparni River

The Tamraparni River flowing close to the temple and the tall trees on the banks, add charm and serenity to the place. This place is one of the very important holy theertha ghattas on both the banks of the river. The name panchangam for almanac comes from five main features (pancha+angam) viz., Thithi, Vaara, Nakshatra, Yoga and Karana.

Lord Maha Vishnu is the deity for all these five angams and people during making a Sankalpa preceding any religious ceremony – “Thithir Vishnu, thatha Vaara, Nakshatram Vishnur eva cha, Yogascha, karanam chaiva sarvam Sri Vishnu Mayam jagath”.

Mahavyatheepatha Kshetram

Vyatheepatha Yoga is one of the 27 Yogas occurring during a month and it is important for pitrus (ancestors). The day of this yoga in Dhanur (margazhi) month is hailed as Mahavyathee Patha. On this day thousands of people from far and near assemble at the Tamraparni river bank near the temple, take a holy dip and perform tharpanas for the forefathers.

Hence Lord Bhakthavatsala Perumal who presides over this important theertha ghatta is extolled as Sri Maha Vyatheetha Patha perumal and the Theertham as Maha Vyatheepatha Theertham. Chermadevi itself is called Mahavyatheepatha Kshetram.

Other famous temples

There are frequent buses from Tirunelveli to Cheranmahadevi and all buses proceeding to Papanasam go through this place.

Besides this wonderful temple of Sri Bhakthavatsala Perumal, there are other famous temples in the town like

  • Sri Ramaswami Temple,
  • Sri Ammanatha Swami Siva temple,
  • Sri Appan Venkatachalapathi temple etc.

People visiting Tirunelveli can have a darshan of these above temples within a few hours.

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Sri Venkateshwara Sahasranama

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The Uniqueness of Sri Venkateshwara Sahasranama

Venkatadri samam sthanam Brahmande Nasti kinchana |
Venkatesa samo devo na bhootho na bhavishyati ||

The above widely known sloka appears in the Brahmanda Purana which negates beyond any doubt the existence of any place equivalent to Tirumala in the whole universe and similarly negates the existence of any god equivalent to Lord Venkatesa anytime in the past as well as in the future.

Apart from the Brahmanda Purana, eleven other Puranas among the famous set of eighteen Puranas speak highly of Venkatachala. The antiquity of the holy range of hills, Venkatachala also known as Tirumala, is such that even the foremost authority of ‘Sanathana Dharma’, the Rig Veda renders a verse in praise of Tirumala and prods people to visit the shrine and be blessed.

Tirumala Temple Full View

For the liberation of mankind, people are bestowed with a lot of means to engage themselves in the blissful devotion towards God and the best among the means in this Yuga is said to be ‘Namasankeerthanam’, which is chanting or singing or reciting or just listening to different names of God.

This is facilitated by Sahasranama, a collection of thousand names.

There are many Sahasranamas in Bhakti literature; in general, the very name signifies Sri Vishnu Sahasranama.

Besides, there are many like

  • Lalitha Sahasranama,
  • Rama Sahasranama,
  • Lakshmi Sahasranama,
  • Lakshmi Narasimha Sahasranama and
  • Sri Venkateshwara Sahasranama.

It is widely known that Srimannarayana manifests Himself in five different celestial abodes namely

  • Para [in Sri Vaikunta],
  • Vyuha [in Ksheerabdhi],
  • Vibhava [descend to the earth as ‘avatara’ like Rama and Krishna]
  • Antaryami pervades everything in the universe and Archa is a tangible and
  • visible ‘vigraha moorthi’ in the temples.

Among the many Sahasranamas that exist, Sri Venkateshwara Sahasranama is unique as it is attributed to the ‘Archa vigraha moorthi’ of Lord Venkatesa in Tirumala. In contrast, other Sahasranamas are in praise of ‘Vibhava Moorthis’ called ‘avatars.

Sri Venkateshwara Sahasranama was originally sung by Lord Bramha and His ‘Manasaputra’ Narada happened to listen. He persuades Lord Bramha to educate him on this sthotra. Lord Bramha readily does the ‘upadesa’ and Narada in turn passes the sthotra as ‘upadesa’ to ‘rishi’ Vasishta, another ‘Manasaputra’ of Lord Brahma.

This is cited elaborately in the Brahmanda Purana.

We attempt to give concise and traditional meanings with relevant explanations for Lord Venkatesa’s names in the Sthotra on the other page.

A thousand names are spread across 159 slokas with a prologue containing thirteen slokas setting the context and necessary rituals for the recital and an epilogue containing another thirteen slokas detailing the fruits of reciting the Sri Venkateshwara Sahasranama.

Sri Venkateshwara Sahasranama

Purva Peetika

Sri Venkatesa Sahasranama begins with a ‘Purva Peetika’ section containing ten slokas. Rishi Vasishta gets curious about the rituals employed by ‘rishi’ Narada in his prayers and seeks to know what kind of names are being recited.

Narada elaborates on the categories of the names of Lord Venkatesa like those derived or based on His attributes, His glorious deeds, and those that allude to His resplendent nature, and also emphasizes the names are infinite.

Further Narada expounds about the efficacy of reciting these names in clearing one’s sins without a trace.

Dhyanam

The next section, ‘Dhyanam’ consisting of three slokas, is about setting our minds upon the core subject of the sthotra which is Lord Venkatesa. It also depicts a clear description of His supernal appearance with divine weapons or ornaments like Panchajanya and Sudarsana Chakra and their positions in His celestial hands.

Sapthagiri magazine article – Sri Venkatesa Sahasranama – Commentary in English by Sri Ananth Madabhooshi

Killing of Bakasura (Part 7 of Samskhepa Mahabharatam)

Killing of Bakasura (Part 7 of Samskhepa Mahabharatam)

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Killing of Bakasura

Samskhepa Mahabharatam – Introduction

Mahabharatam authored by the supreme Vedavyasa Maharishi hailed rightfully as the fifth Veda is a priceless treasure house of ancient wisdom that has an amazing and boundless story value in addition to a detailed exposition of our ancient culture, heritage, ethos, dharma, raja niti, archery, war, philosophy, spirituality, description of celestials, rishis, kings, society and so on.

It is always a daunting challenge to present the great epic Mahabharatam with 18 awesome parvas in an abridged form because of the massive depth and width of the various stories and substories. It is proposed to present the entire gamut of Mahabharatam in a concise story form in 18 parts in a Series titled “Samskhepa Mahabharatam.”

Killing of Bakasura (Part 7 of Samskhepa Mahabharatam)

Killing of Bakasura

The frightening sound from the wild animals reverberated in the forest. Kunti was very tired and sleepy. Bhima looked at his brothers who were also exhausted. Leaving them resting at a safe location, Bhima searched for water in the pitch darkness. He located a large pool of pure cold water. After drinking water from the pool, Bhima brought adequate water for his mother and brothers and quenched their thirst.

While Kunti and the other Pandavas slept deeply without knowing what was happening outside, Bhima was vigilant and took great care of them throughout the night. As the day dawned, all of them started walking through the bushes, plants, shrubs and plants. The path was filled with sharp stones and thorns and tough to walk. The Pandavas took turns and carried their beloved mother Kunti on their shoulders through the dangerous path. They rested whenever it was too tough for them to proceed further.

While the Pandavas along with Kunti were asleep, a demon named Hidimba saw them. As he was hungry, he thought that he would have a great feast ahead. He ordered his sister named Hidimbi to kill them and bring their flesh so that they could share it merrily. Hidimbi disguised as a beautiful lady went to the place where the Pandavas were sleeping. Looking at the stunning handsomeness of Bhima, she was immediately attracted towards him. She changed her mind.

Bhima woke up and when he came to know about her love towards him, he told her to take him to her brother Hidimba. When Hidimba came to know that her sister had a switched mind, he got furious and threatened to kill her. Bhima appeared before him and challenged him to fight with him first. They fought terribly with trees and creepers and the sound made Kunti and others awake.

Kunti was amazed at the beauty of Hidimbi, who told the truth about her. Hidimbi conveyed her deep love towards Bhima. Bhima killed the demon Hidimba in the fight. Afterwards, Kunti approved of the engagement of Bhima with Hidimbi. Both of them enjoyed a lot. A valiant son named Ghatotkacha was born to them.

The Pandavas and Kunti roamed from one forest to another and in due course, they met the great sage Veda Vyasa and took his blessings and advice. Veda Vyasa consoled them and inspired them to be brave as human life was always conditioned by ‘karma’ as it had ups and downs.

Ekachakrapura

One should be bold enough to face the challenges of life and move forward on the path of righteousness. As advised by the sage, they got themselves disguised as Brahmans and walked towards the city, ‘Ekachakrapura’. No one could recognize them as the Pandavas. They stayed in the house of a Brahman at Ekachakrapura and ruminated about their pitiable condition. They also discussed their plan which was quite uncertain.

The Pandavas used to go to the houses of other Brahmanas in that city and beg for food. As new visitors in that place, the Pandavas developed a rapport with the community of the Brahmans and were vividly noticed by all. Whatever food was obtained, they gave it to Kunti. She would divide the collected food into two parts.

She gave the first part of the food to the mighty Bhima who was always feeling hungry. The balance of the food was equally divided among the four brothers. But the growing appetite of Bhima could never be satisfied. Because of this, Bhima became lean. Kunti and the Pandavas started worrying about Bhima. To get more alms, Bhima got an unusually very big earthen pot.

One day when the four brothers were away begging, Kunti and Bhima heard a loud weeping sound inside the house of their landlord. Deeply shocked, they concluded that some tragedy had befallen on the family of the landlord. Kunti rushed inside their house to inquire about it. She heard a very touching conversation of the family of four members comprising of father, mother, daughter and young son each vying with the other to sacrifice their life at the hands of the demon named Bakasura.

Kunti came to know that Bakasura had killed the people of that place at random earlier. There was an agreement made between the demon and the people. Every week Bakasura would be given an enormous quantity of food in a cart driven by two mighty bullocks along with a person from a family for the demon. The turn of the landlord came. There was so much grief engulfing the family.

Kunti was deeply touched by their plight of them and immediately offered to help the family by sending one of her sons in lieu of the son of the landlord. Hearing this, the landlord said that it would not be proper for someone else to be sacrificed for the sake of protecting his family. Kunti was convinced that his son had special powers and that he would kill the demon.

Finally, Kunti convinced the landlord to accept her offer. Kunti discussed with her sons and Bhima volunteered to fight with the mighty Bakasura. Bhima drove the bullock cart with huge quantities of food, ate them all and challenged Bakasura to fight with him. Bakasura was furious on seeing this.

After a fierce fight, Bhima killed Bakasura. Bhima’s arrival made the people happy and they praised him for his immense powers, selflessness and heroic deeds. They were greatly relieved of the fear of the demon. The landlord and his family conveyed their deep sense of gratitude to Kunti and Bhima for saving their family from the jaws of death.

Drupada, the glorious King of Panchala never forgot the bitter enmity that he had with Drona and the humility he had undergone in the past. He wanted Arjuna to marry his beautiful daughter Draupadi. Though Drupada came to know about the fire mishap in the lacquer palace, he secretly got the information that the Pandavas had somehow escaped the fire.

He firmly believed that Arjuna would come to Panchala in case a ‘swayamvara’ was organized for his beloved daughter Draupadi. He took great care to ensure that the information about Draupadi’s ‘svayamvara’ reaches nook and corner of the country.

Swayamvara of Draupadi

When Kunti and the Pandavas continued to live at Ekachakrapura disguised as Brahmans, they heard through other Brahmans that King Drupada of Panchala had called for the ‘swayamvara’ of his beautiful daughter Draupadi. All the Brahmans planned to go there to get gifts from the King on this auspicious occasion. When Kunti and the Pandavas came to know about the proposed ‘swayamvara’ of Draupadi, they thought that the time had come for them to leave Ekachakrapura and go to Panchala so that they could participate and demonstrate their matchless valour in the ‘swayamvara.’

Along with a batch of Brahmans, Kunti and the Pandavas left for Panchala. After reaching that beautiful city, they stayed quietly in a potter’s house disguised as ordinary Brahmans. They were amazed at the great pomp and glory of the festivities about the ‘swayamvara’ of Draupadi.

For All parts of this series, click here

Mother is divine (Matru Devo Bhava) – Mother characters in the Puranas

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Mother is divine (Matru Devo Bhava)

Mother is a divine word of all times. She is compared on par with the Supreme Being Any living being who has the first relationship in this world is with its mother. Mother is divine. The word itself depicts love, compassion, ownership and truth. All human beings start talking with the word ‘Maa.’

When in distress, they call out the word ‘Amma’. So, every moment one should honour Mother as how one praises the Almighty. That is the reason why one addresses goddesses as ‘Ammavaru’, ‘Thaayaar’, ‘Ambal’ and ‘Naachiyaar’.

When going to a temple, we used to visit the Goddess first and then visit the Lord. That is the procedure as She is the first and the foremost who forgives all our sins. Ancient scriptures are many that hail the glory of motherhood.

The Vedic scriptures glorify the sacredness of motherhood. There are many mother characters in the Puranas. Let us take a few of them and their divine significance.

Mother is divine (Matru Devo Bhava) - Mother characters in the Puranas

Kausalya – first wife of King Dasarath

Kausalya, the first wife of King Dasarath of Ayodhya. She was the proud mother of Lord Rama. She was hailed by the sage Vishwamitra when singing ‘Suprabhatham’ to Lord Rama in the Ramayana – ‘Kausalya Supraja Rama’. It is mentioned in some of the ancient detail descriptions that Sriman Narayana wanted to give the highest gift for Kausalya because of her selfless devotion to being born as her son.

In the Ramayana in Ayodhya Kanda, Kausalya is praised as the best of women due to her pious nature. As she had to play the role of the queen and the mother, she controlled all her grief when Lord Rama was sent to the forest. One should learn the devout devotion from the mother, Kausalya.

Suniti – first wife of King Uttaanapaada

Suniti was the first wife of King Uttaanapaada. She was very humble and pious. Though the king was favourable to the second wife, she did not interfere. She was always chanting the name of Sri Hari and was following the ‘Pativrata dharma.’ Because of her devotion, she had a child named Dhruva.

He was the fastest person to get the blessings of Lord Vishnu within a short span. That is his willpower. These all came from his mother’s teaching. When Dhruva was ill-treated by his stepmother, Suniti advised him not to lose hope as the Almighty was the only person to call for help. Dhruva followed her guidance and started his spiritual journey.

Kayadhu – Wife of demon Hiranyakashyap

Kayadhu, the wife of the demon Hiranyakashyap and the mother of great devotee Prahaladh. When she was in the ‘ashram’, the sage Narada preached her the divine qualities of Sri Hari. At that time, she was pregnant, she was weak and fell asleep during the preaching.

Prahaladha, who was known as ‘Garbha Sreeman’ heard the divine preachings of the sage Narada and became the gem of all the devotees of Lord Vishnu. The seed of devotion to Prahaladha grew from his mother’s womb. She was a devoted wife who tried to change her husband’s cruelty.

Unfortunately, she could not do so. She did not lose hope. She continued to bring up her child as the best among the devotees. One should know from Kayadhu, that however cruel the surroundings are only the mother can bring up the child as a virtuous person, a Bhagavata.

Mother is divine (Matru Devo Bhava) - Mother characters in the Puranas

Yashoda – Foster Mother of Lord Krishna

Yashoda is the foster mother of Lord Krishna. Even the Devas and the humans felt jealous of her. Such was the ‘Krishna Leela.’ Whatever happiness that one should get as a mother, she got it. From Yashodha, one should selflessly surrender to the Almighty to get His blessings.

Sumitra – Dasaratha’s Queen

Sumitra was one of the queens of Dasaratha. She is considered more knowledgeable. She is hailed because she was the person who wanted sons – one for serving the Lord and other for serving the Bhagavatha. Thus, Lakshman and Shatrughna were raised up.

She preached Lakshmana that the brother and brother’s wife to be served as own father and mother. If any problems occur, Lakshmana should be the first one to face it before Lord Rama. Such is the character of Sumitra who is known for her friendly nature and large heart.

Devaki – Mother of Lord Krishna

Devaki, the mother of Lord Krishna is praised by all. She was a strong woman who had seen her child getting killed by her brother. She had faith in ‘dharma’ and, hence, dared to take up the agony for years. She was fortunate to be the highest.

In the Bhagavatham and the Narayaneeyam, the praise of Devaki Krishna is an important chapter. Faith and patience are the two important keywords that one should learn from the mother, Devaki.

Subhadra

Subhadra is the mother of Abhimanyu, the wife of Arjuna and the beloved sister of Lord Krishna. She is a confident woman who is well-known for driving chariots. In those days very few dared to learn certain manly tasks. She was one among them. She was brave enough to make her son Abhimanyu to participate in the war at a young age.

Though she knows Lord Krishna is the Saviour, she always guides her son to do the duty with utmost sincerity. Courage is the key that one should learn from the mother, Subhadra.

Mother is divine (Matru Devo Bhava) - Mother characters in the Puranas

Uttara, the mother of Parikshit

Uttara, the mother of Parikshit was unfortunate to lose her husband Abhimanyu in the war before the birth of Parikshit. It was the most fortunate that she is the only mother, who had carried Bhagavan as well as “Bhagavatha” in her womb. When the powerful missile from Ashwattama hit the womb, Uttara cried in pain. Draupadi, Kunti, Subhadra prayed to Lord Krishna to save the mother and child which was the only hope of the dynasty.

Though Uttara was in utmost pain, she did ‘saranagathi’ i.e., self-surrender” to Lord Krishna. If a devotee does ‘saranagathi’, Lord does not have a choice. Lord entered the womb of Uttara and guarded the fetus of Parikshit until his birth.

Thus Uttara, carried the Lord and the Devotee in her womb. Will-power is the one which made Uttara, the young widow with so much of pain, had the responsibility and only hope to survive the dynasty made the Lord take extraordinary steps to protect her.

Kunti is the mother of Karna and the Pandavas. She had extremely difficult situations throughout her life, though she was a princess. She prayed to Lord Krishna that she should be given sufferings always so that she remembers the Lord. That is the reason, Lord Krishna himself saved her sons in many ways. ‘Acceptance and Contentment’ is the key from the life of Kunti which made the Lord to be always friendly with her sons.

Final Word

There are numerous instances in ancient scriptures that praise motherhood. ‘Mathru Panchakam’ by Jagadguru Sri Adi Sankaracharya is a beautiful hymn praising motherhood. “Matru Devo Bhava” from the Taittiriya Upanishad gives first respect to the concept of ‘Mother’.

‘Mathru Shodasi’ has the slokas that hail motherhood. Some of the commands from the ancient texts say that at any cost one should not discard the relationship of one’s mother.

The present generation should realize that it is their responsibility to always keep their parents happy. It is called the selfless action. Let us hope that the present generation will secure this tradition as Bharath Bhoomi which is the birth place of great mothers.

 

Bhanumati (Wife of Duryodhana) – Epic Character from Mahabharatam

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Bhanumati (Wife of Duryodhana)

Mandodari the wife of Ravana, the demon king of Lanka and Bhanumati the wife of Duryodhana the prince of the Kaurava dynasty, were the two women characters we come across in the great Indian epics Sri Ràmàyana and Sri Mahabharata respectively.

They were highly pious and helpless witnesses in the face of sorrows they had to suffer because their adamant, arrogant and jealous husbands trod the path of non-righteousness or adharma.

Bhanumati (Wife of Duryodhana)

Swayamvara

Chitravarma the king of Kambhoj invited all the kings for the ‘Swayamvara’, a ceremony in which the bride selects the bridegroom of her choice, for his daughter Bhanumati. She was the most beautiful and intelligent and had gained mastery over martial arts.

Prominent kings

The prominent kings among the invitees were Duryoddhana, Karna, Shishupala, Jarasandha, Bhishmaka, Vakra, Kapotaroman, Nila, Rukmi, Sringa, Asoka and Satadhanwan. As the swayamvara commenced Bhanumati, accompanied by her close friend Supriya entered the court hall, holding a garland in her hands.

She slowly started to walk in front of the invited kings while the minister introduced one after the other. Thus, she moved ahead of Duryodhana. This rejection from Bhanumati flared up his anger and he caught hold of her hand and forcibly led her onto his chariot, and rode back to Hastinapura.

Karna defeated the other kings who challenged Duryodhana’s act of arrogance in the battle. Duryodhana justified his act as ‘kshatra dharma’ and by referring to an incident in the life of his great grandfather Bhishma wherein he abducted three princesses – Amba, Ambica, Ambalika of Kashi as brides for his stepbrothers.

Bhanumati with great concern towards the reputation of her parents and also that of the Kaurava family, at last, gave her consent to marry Duryodhana.

After Marriage

After her marriage, Bhanumati came to know about Duryodhana’s jealous, arrogant attributes, non-righteous acts and about his rivalry with Pandavas. Several times she advised him to tread the path of righteousness and to put an end to the rivalry with Pandavas. Though he loved his wife most did never care to heed her words.

As the time lapsed, one day Bhanumati understood that the negative attributes of Duryodhana which crept into his mind by birth were the hardest nuts impossible to crack. She was endowed with an apex level of mature thinking and like an ideal wife, she is reconciled to his ways, accepts him as he is and loves Duryodhana.

Bhanumati at all times took every care of the needs, comforts and pleasures of her husband Duryodhana.

Twins – Lakshmana Kumara and Lakshmana

In due course, Bhanumati became the mother of twins, a son Lakshmana Kumara and a daughter Lakshmana. She was an ideal mother too. She nurtured her two children with utmost love and care. Consequently, both Lakshmana Kumara and Lakshmana grew up into perfect individuals endowed with all ideal attributes.

Samba, the son of Jambavati and Sri Krishna abducts Lakshmana on the occasion of her Swayamvara. But Kaurava soldiers capture him and detain him in the prison. Balarama who was very angry over this waged a war against Duryodhana. But Duryodhana was in a battle with his guru. At this juncture, Bhanumati by her pleasant conversation greatly impressed Balarama and he too accepts the marriage of Samba with Lakshmana.

Bhanumati always wished victory for dharma

Bhanumati was a god-fearing pious woman. She always wished victory for dharma. At the same time, she was equally worried about the fate of her husband Duryodhana, because her strong belief was that evil deeds will invariably reap evil consequences.

After the defeat of Dharmaraja in the game of dice, when Duhshasana tried to disrobe Draupadi in the Kaurava court, Bhanumati knows well that the flames of the curse of anger and the tears of Draupadi would devastate the entire Kaurava clan. So she raised her voice against the ill-treatment of Draupadi and came running to help Draupadi, and took her away from the court into the Draupadi’s chamber inside the palace.

Devotee of Sri Krishna

Bhanumati was an ardent devotee of Sri Krishna. She strongly believed that in Dwaparayuga Lord Vishnu himself took birth as Sri Krishna. Once when Sri Krishna visited the palace of Duryodhana, Bhanumati invited him into the palace with great respect, offered him her prayers and impressed him with her rich hospitality.

Also when Sri Krishna comes to Hastinapura as an ambassador for a peace treaty between Kauravas and Pandavas, Bhanumati to avert the battle of Kurukshetra, advises Duryodhana to listen to the word of Sri Krishna.

The battle of Kurukshetra became inevitable. Bhanumati pathetically lamented at the corpses of her son and husband who lost their lives in the battle of Kurukshetra. But she never blamed Pandavas over this.

Bhanumati was a noble royal lady, who considered family reputation and the Hindu marriage system in high esteem.

Arjuna's Guru Dakshina (Part 5 of Samskhepa Mahabharatam)

Arjuna’s Guru Dakshina (Part 5 of Samskhepa Mahabharatam)

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Part 5 of Samskhepa Mahabharatam – Arjuna’s Guru Dakshina

Samskhepa Mahabharatam – Introduction

Mahabharatam authored by the supreme Vedavyasa Maharishi hailed rightfully as the fifth Veda is a priceless treasure house of ancient wisdom that has an amazing and boundless story value in addition to a detailed exposition of our ancient culture, heritage, ethos, dharma, raja niti, archery, war, philosophy, spirituality, description of celestials, rishis, kings, society and so on.

It is always a daunting challenge to present the great epic Mahabharatam with 18 awesome parvas in an abridged form because of the massive depth and width of the various stories and substories. It is proposed to present the entire gamut of Mahabharatam in a concise story form in 18 parts in a Series titled “Samskhepa Mahabharatam.”

Exhibiting Archery Skills

Dronacharya entered the designated arena decorated lavishly for the demonstration of the martial arts of the Hastinapura princes and propitiated the Gods. As per tradition, he also sought the blessings of the learned Brahmanas for the young princes.

Thereafter, the princes offered their obeisance to their Guru Dronacharya. Dhrutarashtra was seated along with Vidura, Bhishma, Krupacharya and others. Among the royal women were seated Kunti and Queen Gandhari with their eyes closed and covered by a piece of cloth. Many enthusiastic people from Hastinapura were also seated in their allotted space.

A royal band of musicians played music to cheer up. The Pandava princes and the Kaurava princes along with Karna who was known by the name of Vasusena and who also learnt the Dhanurvidya from Dronacharya appeared in the scene to showcase their martial capabilities. Starting with Yudhishthira, based on the age seniority, they exhibited their archery skills individually. The detailed description of the happenings over there was conveyed to King Dhrutarashtra by Vidura and to Gandhari by Sanjaya.

The mace fight started between Bhima and Duryodhana. As time passed, it became more serious and violent. On noticing this, Dronacharya sent his son Asvatthama to bring a truce and separate them. Each of the other princes showcased their martial arts prowess, capturing the public’s appreciation.

Arjuna's Guru Dakshina

Arjuna’s Extraordinary skills – Archery

Arjuna displayed his extraordinary skills in archery never witnessed before and won the admiration of all those assembled there. Karna followed suit and exhibited with ease not only all those feats of Arjuna but some more advanced ones as well. Karna immediately won the adoration of the public. Arjuna got disturbed looking at the amazing archery skills of Karna.

Krupacharya rose and objected that Karna was not qualified to challenge and compete with the royal princes as he was not a Kshatriya. Hearing this, Karna felt very sad and agitated as he was not allowed to prove his archery skills based on the ground that he was born into a low class not belong to a royal family. Realizing the gravity of the situation, Duryodhana spontaneously stood up and declared that he was crowning his dear friend Karna as the King of Anga and asserted therefore that there was no bar from then onwards on Karna challenging Arjuna. Karna felt overwhelmed with joy at the grand gesture of Duryodhana.

At that moment, Karna took the resolve that he would always support Duryodhana and prove his unflinching loyalty and deep sense of gratitude towards him forever. Adiratha, the foster father of Karna came to the scene with tears in his eyes and Karna bowed before him with full respect. The competitive demonstrations finally ended. But this resulted in creating more enmity between the Pandavas and the Kauravas. All the princes paid their obeisance and Dakshina to their respected Guru Dronacharya and took his blessings and benedictions.

Now Dronacharya demanded the Guru Dakshina that was so close to his heart. He reminded the princes that King Drupada of Panchala should be defeated and brought before him tied with a rope to avenge the insult that was done to him by Drupada earlier. Initially, the Kauravas comprising of Duryodhana, Dussasana and others along with Karna went to Panchala and fought with Drupada. But they retreated after getting defeated by Drupada. Thereafter the Pandavas readily marched towards Panchala and fought with Drupada.

Bhima caused huge damage to the Panchala army with his Club. Nakula and Sahadeva also actively participated in the fight. In the fierce battle, Arjuna defeated Drupada by deploying his powerful archery skills. When Bhima was ready to kill Drupada, Arjuna stopped him. Arjuna paid his Guru Dakshina to Dronacharya by bringing Drupada hand-folded before him. Dronacharya was immensely pleased at this and blessed Arjuna from the bottom of his heart for fulfilling his wish.

Dronacharya reminded King Drupada of the fact that now he was no longer the king of Panchala. He continued that there was no need to fear for his life as he would still consider Drupada as his equal friend and would give him half of Panchala. Thereafter Dronacharya gracefully released Drupada.

Uttara Panchala & Dakshina Panchala

Drupada was given Uttara Panchala while Dronacharya assumed control of Dakshina Panchala. (click here for the Panchala) Drupada requested Dronacharya that their friendship should continue in future as well. Even after both became friends, Drupada could not take lightly his defeat and the humility faced by him at the behest of Dronacharya whom he considered inferior to him.

He decided to do austerities so that a powerful son was born to him who would kill Dronacharya. After many consultations, he approached the Sages Yaja and Upayaja who were brothers, to help him achieve his objective. His request was not at all readily accepted.

After Drupada served Upayaja for a year, they finally consented to perform the special sacrifice for Drupada. From the sacred sacrificial fires, a boy and girl emanated. The boy had a crown on his head and was holding a bow and sword in his hand. The girl was so dazzling, beautiful and youthful. Immediately thereafter a celestial voice was heard which said that the boy would kill Dronacharya when he grew up. The boy was named Dhrishtadyumna and the girl was named Krishna who also came to be known as Panchali and Draupadi.

Queen Prishati and King Drupada were extremely happy having been blessed by an amazing son and a lovely daughter. They returned to Panchala and took great care of them. Drupada was delighted that he was so fortunate to have a daughter who could marry Arjuna, the great archer and a powerful son who could kill the mighty Dronacharya in future.

King Dhritarashtra made Yudhishthira the crown prince of Hastinapura. Arjuna proved his might by effortlessly defeating the Kings Sauvira, Vipula and Sumitra as well as the King of Yavana. Arjuna’s fame as an ace archer and powerful warrior spread far and wide. On one occasion, Dronacharya made Arjuna accept his command that even when there was a situation to fight, Arjuna should never hesitate to fight against Dronacharya who was his own beloved Guru.

The Pandavas started getting the goodwill and appreciation of people from all walks of life. The growing power, popularity and recognition of the Pandavas made Duryodhana so spiteful and envious. He could not tolerate the praises showered on the Pandavas and their exemplary conduct. He started polluting the mind of his father Dhrutarashtra by convincing him that the Pandavas pose an imminent threat to the continued well-being of the entire Kaurava clan and that some effective measures should be taken quickly to put an end to them.

By transgressing neutrality and being devoid of any morality, Dhrutarashtra began to support his eldest son Duryodhana in his nefarious designs in a blind manner. Duryodhana held many deliberations with Sakuni and Karna and with their connivance devised of a dastardly secret plot to eliminate the Pandavas in a wicked manner.

For All parts of this series, click here

Matsya Avatar in the Puranas

Matsya Avatar in the Puranas

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Matsya Avatar

The ten incarnations of God are – Matsya, Kurma, Varaha, Narasimha, Vaman, Parashuram, Rama, Balarama, Krishna and Kalki. Among them, Matsya Avatar is revered as the first incarnation of God Vishnu.

In India

India is famous for its ancient knowledge system. India’s ancient wisdom shows the path of development and peace. We have many scriptures in which the path of world peace is advised. The Vedas, the Upanishads and the Puranas are the most ancient scriptures of this world.

Among them, the Puranas are the most popular in society. The Puranas are explained in simple language so everyone can understand them. Vishnu, Siva and Devi are particularly mentioned in the Puranas. Our scriptures have taught that Lord Vishnu is the sustainer of the world. There is scriptural evidence that Lord Vishnu took ten incarnations for the protection of Dharma and the destruction of evil in the world.

This is clearly stated in the Srimad Bhagavad Gita –

Yada yada hi dharmasya glanirbhavati bharata
Abhythanamadharmasya tadatmanam srijamyaham

Paritranaya sadhunam vinashay cha dushkritam
Dharmasangsthapanarthaya sambhabami yuge yuge

Matsya Avatar of Maha Vishnu

The significance of this Matsya Avatar is described in various Puranas. It is elaborately described in the Matsya Purana. Apart from the famous Eighteenth Purana, there are special descriptions of Dasavatar in other scriptures. Srimadbhagavata mahapurana and Vishnu Purana describe Matsya Avatar simply and emotionally.

Suta Muni explained the story of Matsya Avatara

The 24th subchapter of the 8th chapter of Srimadbhagavata Mahapurana describes in detail the Matsya avatara. Once Suta Muni was asked by King Parikshit about the Matsya incarnation of Sri Vishnu.

Seeing the interest of the king; Suta Muni explained the story of Matsya Avatara.

The Suta muni said– that God is everywhere but for the protection and honour of all beings in the world, He has assumed many bodies. Thus told –

Goviprasurasadhuunam
chhandasamapi cheswaraha
Rakshyamichhamstanurdhartte
dharmasyarthasya chaiba hi
– Srimad Bhagavat Mahapurana (24.8.5)

Once Lord Brahma fell asleep at the end of Kalpa. At this time the pralaya started. The Pralaya named as Brahma. As a result, the whole world was submerged in the sea. The holy Vedas came out of Lord Brahma’s mouth while He was asleep.

At this time, the daitya called Hayagriva, who was near to Lord Brahma, stole the Vedas by His power. But God Vishnu knew that the Vedas had been stolen by Hayagriva. Then the Almighty Sri Vishnu tried to rescue the Vedas. However, since there was water all over the world, God took the form of a fish and tried to save the Vedas. It is said –

Asidatitakalpanto brahmo naimittiko layaha
Samudropaplutastatra loka bhuradayo nrupa
kalenagatanidryasya dhatuhu sisayishorbalii
Mukhato nihsrutan vedan hayagrivontike harat
Jnanyatwa tad danavendrasya hayagrivasya chestitam
Dadhara saphari rupam bhagavan haririswaraha
– Srimad Bhagavat Mahapurana – 24.8.7-9

King Satyavrata

At that time, a king who was a devotee of God named Satyavrata was doing penance only by taking water. Once upon a time, King Satyavrata was doing (Tarpan) giving water to his forefathers in a river called Krutamala. At this time, a small fish came into Satyavrata’s hand. Satyavarata released the fish into the stream of the river with a very compassionate heart.

At this time the fish very compassionately said to the merciful king Satyavrata –

‘O king! You are very kind. You know that aquatic organisms in the water eat small organisms. So I am afraid that they will eat me. So please don’t leave me in the river water. Please save me.’

King Satyavrata did not know that God Himself appeared to Satyavrata in the form of a small fish. So the king in his generous heart tried to protect the fish. The king Satyavrata put the fish in his water pot and came to the ashram. Thus said:

Tatra rajarishi kaschinamna satyavrato mahan
Narayanaparotapyat lapaha sa salilasanaha
Yosavasmin mahakalpe tanayaha sa vivaswataha
Sraddhadeva iti khyato manutwe harinarpitaha
Ekada krutamalayam kurvato jalatarpanam
Tasyanjalyudake kechichhphryekebhyapadyata
Satyavratonjaligatam saha toyen bharat
Utsasarj naditoye sapharim dravideswaraha

Tamaha satikarunam mahakarunikam nrupam
Yadobhyo jnyatighatibhyo deenam mam deenavatsala
Katham visrujase rajan bhitatamasmin sarijjale
Tamatmanonugrahartham pritya matsyavapurdharam
Ajanan rakshyanarthaya saphryaha sa mano dadhe
Tasya deenataram vakyamasrutya sa mahipatihi
Kalasapsu nidhayeiinam dayalurninya ashramam
– Srimad Bhagavat Mahapurana – 24.8.10-16

When he came to the ashram, he saw that the fish had taken the shape of a water container in one night. In the morning the fish said to the king, ‘O! king! Because I have grown up, I cannot live in this vessel. I’m having a hard time trying to figure it out. So choose for me a big place where I can live happily.’ The king took the fish out of the bowl and put it in a big water bowl.

But within a few hours, the fish grew bigger. The fish again said to the king,

‘O! king! arrange a large place for me.’

The king removed the fish from the water tank and released it into a large pond. But after some time, he saw that the fish had become as big as the pond.

The fish said again,

‘O! king! There is no place for me in this pond. Find a bigger swamp for me and arrange to keep me there.’

In this way, the king made arrangements to keep the fish in many huge ponds one after the other. But in every swamp, the body of the fish got bigger. Finally, the king took the fish and released it into the ocean.

But at this time the fish said again,

‘O! king! The big crocodiles in the sea will eat me, so don’t leave me in the seawater.’

Hearing this, King Satyavrata was surprised and delighted.

He said, “O! God! In the form of a fish, I do not know who you are.” You must be the Almighty in fish form. Then King Satyavrata praised and bowed down to the fish-shaped Sri Vishnu.

Satyavrata praised and said – ‘Oh! God! You are the creator of the world. I salute you. You exist in the bodies of all beings. But I do not know what the characteristic of this form is. I am amazed at seeing this strange form.’

Thus said: –

Na teravindakshya padosamrpanam
Mrusam bhavate sarvasuhrutpriyatamnaha
Yathetaresam pruthagatmanam sata-
Madidruso yad vapuradbhutam hi naha
– Srimad Bhagavat Mahapurana – 24.8.30

Then the Matsya told to His dearest devotee –

“O Satyavrata! Seven days from today this earth will be submerged in the ocean. When the whole earth is flooded, a boat will come to you from me. Then you will sit in that boat with Saptarshi. The time of the calamity will be very terrible. But I will protect you during that calamity and instruct you the doctrine of Parabrahma.”

By giving such an order, the Matsya disappeared from there. Then the king started meditating on God.

Exactly seven days later, the Great Flood came. According to God’s instructions, the king sat in the boat with Saptarshi and remembered God. At this time, the Lord appeared to the Rushis in the form of a fish. God assumed the form of a golden fish. God had a big horn on His body. By tying His boat to that horn, King Satyabrata and Saptarishi saved them from the great calamity.

Then the Rishis prayed to God. This prayer is very emotional. If a man regularly prays, all the sorrows of man will removed. That is like –

Anadyavedyopahatatmasamvida
Stanmulasamsaraparisramaturaha
Yadruchhyehopasruta yamapnuyur
Vimuktido naha paramo gururbhavan
– Srimad Bhagavat Mahapurana – 24.8.46

Sukamuni again explained to the king and said – During the calamity, Hayagriva ditya stole the Vedas and hid them in the patala. In the Matsya avatar, Sri Vishnu protected the Vedas from Hayagriva and returned them to Brahma again. Later with the grace of Sri Vishnu the king Satyavrata came to be known as Lord Vaivaswat Manu.

Then a new era began. A person who worships the fish incarnation (Matsya Avatara) of God every day will be blessed.