The First Ever such Entity was created on its own and hence called ‘Swayambhu’ / Narayana who created ‘Apo Naaraa’ or the Radiant Water first and was thus known as ‘Narayana’ who floated on water. He deposited his ‘Veerya’ or virility as an indication of his resolve to create and as a result there appeared a Golden Egg and floated on the Radiant Water. ‘Hiranya garbha’ Brahma himself sat in the Egg for a year; the Egg had two parts viz. ‘Diva’/Urthva Loka and ‘Bhuva’/ Earth, the space in between being ‘Aakaasha’. He then created ‘Dasa Dishas’ or Ten Directions viz.Uttara (North), Ishanya (North-East), Purva (East), Agneya (South-East), Dakshina (South), South-West (Nairutya), West (Paschima), North-West (Vayavya), Urthwa (Overhead) and Athodik (Underneath). Further, he created Kaala (Time), Manasa (Thought), Vaak (Speech), Kaama (Desire), Krodha (Anger), and Rati (Physical joy). 4 Brahma then created Eleven Rudras (Mahaan, Mahatma, Matimaan, Bhishana, Bhayankara, Ritudwaja, Urthwakesha, Pingalaksha, Ruchi, Shuchi, and Kaalaagni Rudra) out of irritation and annoyance and further on the Sapta Rishis viz. Marichi, Atri, Angirasa, Pulastya, Pulaha, Kratu and Vasishtha as his mind-born sons. The Kumara brothers Sanaka, Sandandana, Sanat and Sanatanas were born too but they did not take up Srishti. Brahma created further Vidyut, Vajra, Megha, Rohita, and Indradhanush; Ruk-Yajur-Sama Vedas; Sadhya Devatas and smaller such creations like ‘Pakshis’. As the momentum of creation was very tardy, hence Brahma decided to divide himself into two,

‘Dashaavataaras’ (The Ten Incarnations)

Matsya Avatara: As the Universe time drew near to Final Destruction including the ‘Bhulok’ (Earth), ‘Swarglok’ (Heaven) and ‘Bhuvarlok’ (intermediate Region), it was flooded with water. As ‘Vaivaswata Manu’ (son of Surya) was in prayers in River ‘Kirtimala’; he found a tiny fish in the water on his palms which begged him not to throw it as big fish might swallow it. Manu kept it in a pot, but soon the fish grew big  to occupy the ocean and asked him to build a mammoth Ship and transfer ‘Sapta Rishis’ (Seven Sages) and a sample each of flora and fauna. Vihnu in the form Matsya declared that the Universe would be flooded soon, that the ship would be saved along with Manu and others, that He would destroy demon ‘Hayagriva’ and re-create the Universe.

Kurma Avatara:As ‘Asuras’ (Demons) and ‘Suras’ (Devas) were on fierce battle for long time, Lord ‘Brahma’ (The Creator) and Lord ‘Vishnu’ (The Preserver) arrived a  truce between the two parties who churned ‘Kshira Sagar’ (the Ocean of Milk) to attain ‘Amrita’ ( Elixir). The mountain ‘Mandara’ was commisioned as a rod for the churning and ‘Vasuki’, the Great Serpent as the rope. Demons grabbed the face of ‘Vasuki’ out of pride and many perished due to the poisonous flames from its several mouths, whereas Devas preferred to opt for the tail of the Serpent out of veneration for Vasuki. Since the Mountain could not be balanced in the Ocean, Lord Vishnu took the form of a Turtle (Kurma) and withstood the weight and speed of the churning. In the course of churning, came out a colossal poisonous fire, named ‘Kalakuta’, which engulfed the whole Universe. Lord ‘Eswara’ swallowed the Great Fire and kept it in His Throat and thus came to be known as ‘Neelagriva’ (The Blue Throated). Eventually, a number of Objects emerged as a result of the churning but the Demons rejected them all as they were only bent on ‘Amritha’ and none else. Among the Objects were: ‘Sura’ (The Divine Drink), ‘Parijata’ the Tree bringing heavenly fragrance by its flowers since opted by Indra for his Garden; ‘Koustubha’ the Holy Jewel adorning Lord Vishnu’s chest, the Celestial Animals viz. ‘Kapila’ the Sacred Cow, ‘Uttchaiswarya’ the Divine Horse and ‘Iravata’ the Elephant used by  Indra; ‘Apsaras’, the Heavenly Dancers; Lakshmi ther Goddess of Wealth, who preferred to be the Consort of Lord Vishnu and finally emerged ‘Dhanvantari’- the God of Medicine, along with the most awaited ‘Amritha’, which was sought to be grabbed by Demons and Gods alike. To sort out the confusion, there appeared a dazzling damsel ‘Mohini’ (The Unique Enchantress)-who was Lord Vishnu Himself-and both Suras and Asuras accepted her as an arbitrator and ‘just’ distributor of Amritha. Mohini made both the parties wait for their turn and served Devas first and declared that the stock of Amritha was all consumed and disappointed the Demons. One of the Demons, Rahu- pretended to be the Moon God and consumed Amrita; on conceding the protests of Sun and Moon, Mohini cut his head. But since he managed to take sips of the Life-giving Drink, Rahu  survived and in fact managed to secure a boon that  he could devour both Sun and Moon and hence the Solar and Lunar Eclipses. As a result of the drama Demons were defeated and Devas retained power in Heaven thus vindicating the Divine Position of Devas.

Varaha Avatar: Sage Kashyapa and his wife Diti gave birth to ‘Hiranyaksha’, who in turn pleased Lord Brahma, and managed a boon that no force on Earth could destroy him in battles. He conquered all the three worlds, viz. the Earth, Heaven and the Under-World. In fact, he dragged Earth into the depths of the Ocean and there was complete chaos in the Universe. Lord Vishnu had to take the form of a boar, which after a prolonged battle destroyed the demon and restored Earth by lifting it by His tusks. The Balance of the Universe would have been completely upset if Earth were not saved along with the virtues of Mankind, the Holy Scriptures and the very concept of Righteousness and Godliness.

Narasamiha Avatar:  As his elder brother Hiranyaksha was killed by Lord Vishnu, ‘Hiranyakashipa’ desired to avenge the death. But he realized that unless he pleased Brahma (Lord of Creation) with rigorous meditation and sacrifice, he would not receive the boons that he wanted. Finally, Brahma acceded to all of his wishes that he could not be killed by any human being or beast, by night or day, in the sky or on the Earth or in water. Having secured the boons, the Demon became all powerful and tormented one and all, especially those who prayed to Lord Vishnu. In fact, he insisted that he alone should be prayed to. He attacked Sages, destroyed ‘Yagnyas’ (Sacrifices) and temples and sought to terminate the Good and the righteous. But his own son, named ‘Prahlada’, was an ardent devotee of Lord Vishnu from his childhood. Hiranyakashipa tried all means of cajoling, threatening and finally used various methods of killing him. Yet, each time that he sought to destroy the son, he was saved and Prahlada’s devotion became more intense than ever. Finally in a fit of desperation, the father asked the son: ‘Many a time, I tried to murder you, you are saved! Where is your Vishnu? You say that he is everywhere! Can you show him to me in this pillar? ’The son replied coolly that He is omnipresent, omniscient and omnipotent! Enraged by this reply, the Demon struck the pillar and there emerged Lord Vishnu in the form of Narasimha (Half-Man and Half-Lion), kept the Demon on His lap and tore him into pieces. As per the prescription of the boon received by the demon from Lord Brahma, the annihilation happened neither by a human being nor a beast, not at a time when it was night or day (viz. dusk time) and neither on earth, sky or water! In this Incarnation, Lord Vishnu had thus not only saved Prahlada, as also established a firm victory of Goodness over Evil, Virtue over Sin, and Permanent over Ephemeral!

Vamana Avatar: ‘Bali’, the grandson of Prahlada, was a Demon King in the lineage of Hiranyakashipa, who became all powerful and was most dreaded by ‘Devas’. He drove Devas away from Heaven, who fled away to Lord Vishnu for refuge. Vishnu assured Devas that Bali, who was in fact a benevolent King although dominant, would be humbled and that they would be restored to Heaven soon.. Eventually, the Lord was born to Kashyapa and Diti and grew as a midget (‘Vamana’). As King Bali was performing a Ritualistic Yagna (Sacrifice), he declared that on the occasion nobody would be turned out without fulfilling their wishes. Vamana arrived and asked for a ‘small boon’, viz. a three feet of land to be given as a ‘dakshina’ (a fee) to his Guru (Teacher). The Guru of Demons, Sage ‘Shukracharya’ suspected that the dwarf was a fake and might perhaps be Lord Vishnu Himself. King Bali said that if the dwarf were the Lord Himself, then the posterity would remember the King as a donor to the Lord. Thus saying the King asked Sage Sukracharya to sprinkle the holy water from a vessel to commence the ritualistic proceedings. Guru Sukracharya still tried to prevent the act of donation and entered the vessel in a miniature form so that the holy water could not be sprinkled. Vamana was clever enough to pierce a piece of grass into the curved mouth of the vessel and thus pricked into one of the eyes of Sukracharya by doing permanent damage to the eye. As the action of donating the three feet of land was complete, Vamana assumed a huge body and occupied one foot with Bhuloka, (Earth), another with Bhuwarloka and still demanded a third step for Swarloka. Thus King Bali had no other recourse to shift himself to ‘Patala’ (Under World). Lord Vishnu was immensely pleased with Bali’s altruism and gave him the boon to bear the title and powers of Lord Indra, the King of Heaven.

Parasurama Avatar: As per the ‘Varna Dharma’ of Hinduism there are four categories of castes of which the first category is of ‘Brahmins’ practising ritualistic prayers, Sacrifices, religious preaching, temple-running etc. Next category comprises ‘Kshatriyas’ or the Warriors and Kings, whose duty is to protect all other classes of people, especially the Brahmins. In this background, Kshatriyas had over a few generations neglected the interests of the three ‘Varnas’ and became despotic and cruel. It was at this time, that Lord Vishnu came to mortal life as the son of Sage’ Jamadagni’ and ‘Renuka’ and assumed the name of ‘Parasu Rama’ or the one with an axe to punish the evil. ‘Kartaveerya’ was the contemporary King who was an ill-famed and cruel tyrant, with thousand hands. He not only subjected his own people with oppression and brutality but became a terror among his neighbouring Kingdoms too. He had a few boons from Lord Dattatreya which were misused and tormented one and all. On one occasion, the King visited the Ashram (the Hermitage) of Jamadagni and was impressed with the Holy Cow, ‘Kamadhenu’, as the cow could fulfill all desires of human beings. The King had forcibly taken away the Cow, despite Jamadagni’s protests. Parasurama waged a war with the King and cut off his thousand hands. His sons retaliated by killing Jamadagni and destroyed the Hermitage, when Parasurama was away. As a sequel, Parasurama had not only killed the progeny of Kartaveerya, but also hunted and shattered the totality of the Kshatriya clan by waging some twenty one wars to avenge the killings of his father and followers. Eventually, Parasurama retired and lived at Mount Mahendra. He returned again to Earth only in the subsequent ‘Yuga’ (the second in the Time-series of human existence, viz. Threta Yuga’).

Rama Avatar: Lord Vishnu’s next incarnation was that of Rama. He was born into ‘Surya Vamsa’ (the ancestry of Sun God) to ‘Dasaratha’ and ‘Kousalya’, while his brothers were born to his step mothers as ‘Laxmana’ to ‘Sumithra’, ‘Bharata’ and ‘Shatrughna’ to ‘Kaikeyi’. As the boys grew up, Sage ‘Viswamitra’ asked for the help of Rama to protect the Yagna (Sacred Ritual) from Demons, as they tended to spoil the Ritual by pouring blood into the ‘Agni Kunda’ (the Fire Pit). Dasaratha was most reluctant to depute Rama for the purpose as he was still in teens and said that he was prepared to defend the Yagna himself. Viswamitra insisted only on Rama and Dasaratha had to agree; Rama was accompanied by Laxmana too, as he was not only the closest among his brothers, but also devoted to Rama. The Yagna was performed successfully and Rama killed a dreadful ‘Rakshasi’ (demoness) named ‘Tataki’ and demon by name ‘Subahu’; Rama also threw away thousands of miles off the high Sea another demon named ‘Maricha’ by the power of his arrows. As a symbol of his appreciation to Rama, Viswamitra taught how to use valuable ‘astras’ ‘(Divine Arrows) to destroy enemies, in addition to those which were already taught to him by his own Guru ‘Vasishtha’, another Great Sage in the court of King Dasaratha. On way back to Ayodhya, the Capital of his Kingdom, Viswamithra took Rama to the Capital City (‘Mithila’) of another King namely ‘Janaka’. The latter announced a ‘Swayam Vara’ (Self-choice of a husband by a daughter; in this case Lady Sita), the criterion of eligibility for a suitable suitor being that ‘Shiva Dhanush’-a Divine Set of Bow and Arrow, belonging originally by Lord Shiva Himself- to be fixed and broken. Rama succeeded in breaking the ‘Shiva Dhanush’ and married Sita, who was basically Goddess Lakshmi, the spouse of Lord Vishnu Himself. Alongside, Janaka performed the weddings of his other daughters to Rama’s other brothers, viz .Lakshmana to ‘Urmila’, Bharata to ‘Mandavi’, and Shatrughna to ‘Shrutakirti’. On way back to Ayodhya after the joyous weddings, Rama had an encounter with Parasurama, another incarnation of Lord Vishnu Himself, as Prasurama was annoyed that Rama broke the Shiva Dhanush. But Rama sought to convince Parasurama and more significantly the entire world that he was indeed the Avatar of Lord Vishnu. As there was a seeming threat posed by Parasurama, Rama broke another powerful Set of Bow and Arrows, viz. ‘Narayana Dhanush’ as given by Parasurama. On return to Ayodhya, Dasaratha declared Rama to be the ‘Yuvraj’ (heir apparent).The entire Kingdom and all the citizens felt highly overjoyed and ecstatic at the great news, as even by then, Rama was considered as a role model for humanity and a ‘Maryada Purush’( an exceptionally noble and lovable person). But, the youngest wife of Dasaratha, Kaikayi, opposed the proposal and as instigated by her maid servant ‘Manthara’, reminded the King of two of his boons to her that were due to her when she nursed him after a battle with a demon in the past. She asked for fulfilling her boons that Bharata, her elder son, be made the heir apparent and that Rama be consigned to forests for 14 years. Dasaratha had no choice but to concede her requests. Rama obeyed the paternal wishes, as conveyed to him by Kaikeyi, since Dasaratha had already swooned after hearing the undue demands. Rama was accompanied by Sita and Lakshmana.Subsequently, Dasaratha died of heart attack. Bharata was away from Ayodhya to Mithila, as pre-planned by Kaikeyi, and on return, felt hurt by the terrible turnover of events, reprimanded his mother, refused to become the King, kept the throne unoccupied as he was only a caretaker, that too when asked by Rama whom he met in the forests, and carried back Rama’s ‘Padukas’ (wooden footwear) to Ayodhya to be cherished on the Royal Throne. Meanwhile, Rama and Sita, accompanied by Lakshmana moved on to ‘Dandakaranya’ (Thick interior of Forests) and lived in a hermitage, named ‘Panchavati’ on the quiet banks of River ‘Godavari’. In course of time, a Rakshasa woman, by name ‘Surpanakha’ approached Rama and desired to marry her. Rama said that his wife was already with him but perhaps another male viz. Lakshmana might agree to do so. Lakshmana got Ram’s coded message and slit Surpanakha’s ears and nose. The latter desired to avenge the insult and prevailed on her brother ‘Khara’ to attack Rama and Lakshmana with his full army. The demon and his men were all killed in the battle and Surpanakha approached the mighty King of Lanka, viz.the ten headed and most dreaded ‘Ravana’ to retaliate. Enraged by the series of the deadly events, Ravana ordered Maricha to take the form of a Golden Deer to entice Lady Sita, so that Rama would chase it and thus abduct Sita. Rama killed the deer but shouted Rama’s name aloud as a ploy and Lakshmana left Sita alone and went in search of Rama. Meanwhile ‘Ravana’ succeeded in abducting Sita and took her away to Lanka. The Great Kite ‘Jatayu’ intercepted Ravana to rescue Sita but Ravana killed Jatayu. While dying, Jatayu informed Rama and Lakshmana, who were searching for Sita, that Ravana abducted Sita. Wandering in the forests, Rama made friends with ‘Sugriva’, the illustrious Monkey Chieftain, along his supporters, especially the Illustrious ‘Hanuman’, who had become Rama’s instant devotee and unfailing follower. Sugriva was being harassed by his elder brother ‘Vali’, who was a powerful and tyrannical King of ‘Kishkintha’. Rama helped Sugriva to kill Vali and made him the King of Kishkintha. Sugriva sent his Monkey soldiers far and wide to locate Sita. Finally, Hanuman crossed the Sea and met Sita in a garden of Ravana under an Ashoka Tree. He identified himself as a devotee of Rama with the help of his golden ring that was given by Rama himself as an identity. Hanuman created havoc in the Ashoka garden and killed many Rakshasa soldiers. Ravana’s son, ‘Meghanadh’ had to utilize his prize ‘Brahmastra’ (the Divine Weapon of Brahma) to control Hanuman and present him in the royal court of Ravana. King Ravana ordered that Hanuman should be taught a lesson by scorching Hanuman’s tail. In turn, Hanuman destroyed palaces, public places and a large part of Lanka’s Capital and finally returned to Kishkintha to report the presence of Sita, who was being pressurized to marry Ravana as also the happenings of his visit to Lanka.  Rama, Lakshmana, Sugriva, Hanuman, the giant Bear Jambavanta, and the massive Monkey- Brigade reached the shores of the Sea and built a gigantic ‘Ram Sethu’ (Bridge) across the Sea, inscribing the name of Rama on each rock and let it float! Having crossed the Sea, the ‘Rama Sena’ (Rama’s Army) was composed and formulated to surround the entire Island of Lanka. One of Ravana’s brothers, ‘Vibhishana’, who was a man of principles and morals tried to reason out with Ravana not to combat with Rama on the flimsy grounds of obsession with Sita, but he left the party of Ravana to join Rama, where there was ‘Dharma’ (Justice and Truth). In the fierce and long drawn battle that ensued, Rama killed Ravana’s monstrous brother ‘Kumbhakarna’ and his outrageous son Meghanadha, alias Indrajit. The all powerful Ravana himself had to be wrecked by Rama by utilizing the massive Brahmastra while the entire Rakshasa community was destroyed by Rama’s followers. After a long lapse of fourteen years, Rama, Sita and Lakshmana returned to Ayodhya, accompanied by the memorable Hanuman, Sugriva, Vibhushana and innumerable fellow warriors of the Rama Vijay (Rama’s Victory) to witness Lord Rama’s Coronation.The popular ‘Rama Rajya’ (Rama’s Administration) was a bench-mark as per Hindu Mythology, witnessing the practice of Dharma in full force. The ideals that were followed were as per Scriptures of the Yore and reached peaks of human existence of Justice and Nobility.

Krishna Avatar: The eighth incarnation of Lord Vishnu was of Krishna, belonging to the ‘Yadava’ Community which was traced back to the ancestry of Lord Brahma. The lineage of Brahma commenced from his son ‘Atri’ onward to- Soma-Pururuva-Ayu-Nahusha-Yayati-and Yadu. Thus Krishna was born into ‘Yadava Vamsa’ to ‘Vasudeva’ and ‘Devaki’ in Mathura. Devaki’s wicked brother ‘Kamsa’ was the tyrant King, who heard a Divine Voice from the Skies that Devaki’s eighth son would kill him. Thus he imprisoned his sister and husband and killed each of the babies born to them. Kamsa took extra precautions to ensure that the eighth child ought not to vanish from the prison. Somehow Vasudeva managed to sneak out the child to safety on a stormy midnight into the cradle of a child just born to ‘Nanda’ and ‘Yashoda’ at ‘Gokul’ across the river ‘Yamuna’ and the couple brought up the child as their own. The baby since exchanged and brought back to the prison flew away from Kamsa’s hands trying to kill that baby too, who flew away from Kamsa’s hands and thundered from the sky that the real child, Krishna was safe in Gokul. Having spotted the house where Krishna was safe, Kamsa deputed several demons to somehow kill the child; the demons that turned up thus included ‘Pothana’, ‘Arishta’, ‘Vrushabha’, ‘Keshi’, ‘Dhenuka’, ‘Gardabha’ and so on and Krishna killed them all. Krishna also overpowered a poisonous snake, ‘Kaliya’, in a poisonous pond as he entered the pond chasing a play ball with his friends. Krishna humbled Lord Indra, who rained incessantly at Gokula since the inhabitants of that place did not offer prayers to the Rain God, ‘Varuna’, by lifting a huge mountain, ‘Govardhana’ by his little finger. As Krishna and his elder brother ‘Balarama’ grew up, Kamsa invited them to Mathura on a so-called friendly visit, with the malicious intention of killing them. On their entry into the city, Kamsa let loose a mad elephant, which was killed. Kamsa also arranged a duel with tworenowned wrestlers, but Krishna and Balarama killed them too. Finally Krishna destroyed Kamsa and got rid of a terrible King bringing great relief to all concerned. Close to the end of Kamsa, another mighty devil named ‘Jarasandha’ challenged Krishna and sought revenge for Kamsa’s (his brother in law) death. Jarasandha too was killed by Krishna. Yet another enemy of Krishna, named ‘Sisupala’ met his extermination later.There was another momentous occasion, when Krishna and his spouse, ‘Satyabhama’ fought a deadly demon, ‘Narakasura’. It was destined that Satyabhama would terminate the Rakshasa, since Krishna pretended unconsciousness on the battle field to enable her to take the lead-role of killing the ‘Asura’. The Victory Day was celebrated as ‘Deepavali’, the Memorable Festival of Lights. This occasion also led to Krishna’s presenting a boon to Satyabhama and her request to Krishna to fetch the celestial flower, Parijata, from the Garden of Lord Indra in Swarga). The Story goes on that unfortunately the Parijata Tree brought from Swarga was planted in the Garden of Rukmini, the senior consort of Krishna and led to jealousies and quarrels in Krishna’s intimae family affairs! Moreover, Narakasura imprisoned sixteen thousand daughters of various Devas, Gandharvas, and Yakshas-all from celestial families and Krishna married them, besides his own eight Royal Queens! Besides, Radha the beloved of Krishna led to the concept of ‘Ras-Leela’ or Group Dances and singing by Gopikas (the girls infatuated with Krishna.)    The Chapter on Harivamsa makes references to Krishna’s many sons. But, the Stories of ‘Pradyumna’ and ‘Aniruddha’ became popular. Through Rukmini, the Principal Consort of Krishna, Pradyumna was born, but as soon as he was born, a Rakshasa named ‘Shambhara’ abducted the child and threw him in a Sea. A fish swallowed the child but a fisherman caught the fish and out of its stomach emerged Pradumna. Eventually, Pradyumna killed Shambhara and married ‘Mayavati’. Aniruddha was born to the couple and Krishna felt happy. Aniruddha and ‘Usha’ were in love, but ‘Baana’; an evil-minded King did not approve the wedding and fought with Aniduddha. Finally, Krishna vanquished Baana and made Aniruddha and Usha happy. Closely linked with the Avatar of Krishna is the Story of ‘Maha Bharata’, the Great Indian Epic of Ancient India. In fact, the Mahabharata Epic is but an excuse to enact the drama of ‘Pandavas’ and ‘Kauravas’, of which the Central Role is of Krishna himself. Pandavas represented nobility, justice, valour and idealism, where as Kauravas stood for evil, jealousy, meanness and injustice. Krishna sought to depict the good and bad qualities distinctly and reveal that Truth triumphed finally and decidedly.

In the lineage that originated from Brahma to Atri down to Yayati, the latter had two wives viz. Devayani, who had two sons named Yadu and Turvusu, while Sharmishtha had three sons named Druhya, Anu and Puru.  Krishna was born into Yadu Vamsa, whereas Kuru into Puru Vamsa. King Shantanu was in Kuru Vamsa and he had two wives, Ganga and Satyavati. Bhishma was born to Ganga, whereas Chitrangada and Vichitraveerya to Satyavati. Chitrangada died early and Vichitraveerya was sickly. Meanwhile, Bhishma conquered the King of Kasi and brought three of his daughters, Amba, Ambica and Ambalika with the intention of having them wedded to Vichitraveerya, his younger brother.The three daughters demanded that Bhishma should marry them since they were conquered by Bhishma, but Bhishma took a vow that he would be a bachelor always as he promised his father to facilitate Kingship to the progeny of Satyavati.The eldest daughter, Amba became furious and killed herself in ‘Yoga Agni’as she was not married to Bhishma ( In her subsequent birth, Amba was reborn as Sikhandi, a transgender who killed Bhishma subsequently). Since there was a crisis of family lineage to be perpetuated, Bhishma requested Vedavyasa to bless Ambica and Ambalika into bed.The girls did not initially agree and sent their ‘Dasi’, a servant maid and thus was born ‘Vidura’.On the persuasion of Bhishma the sisters followed into the bed later; Ambica closed her eyes in the union and thus begot a blind son named ‘Dhritarashtra’, while Ambalika paled away in the union with the fright of Vyasa and thus had ‘Pandu’ as her son with congenital skin disease. Dhritarashstra was married to ‘Gandhari’, who also preferred to close her eyes with cloth as a respect to her husband. They got hundred sons, most important of them being ‘Duryodhana’ and ‘Dussasana’. Pandu married Kunti and Madri. Even before her wedding, Kunti was blessed with a son, Karna, by the grace of Sun God, and after marriage she begot Yudhishtara through God Dharma (God of Justice), Bhima by ‘Vayu’ (God of Wind) and Arjun by God Indra. By the grace of Aswini Gods were born to Madri and they were named Nakula and Sahadeva. As a result of a curse by a Sage, Pandu died untimely and ever since then, Pandavas became fatherless and grew under the care of their paternal uncle Dhritarashtra the blind King.( Vidura, the son of a servant maid born to Vedavyasa was disqualified to become the King and thus became the Chief Adviser to the King.) The hundred strong progeny of Dhritarashtra headed by Duryodhana grew up as the spoilt and much pampered children and developed hatred towards their Pandava cousins, day by day. Karna was disowned by Kunti since she was an unwed mother b   ut tried out an experiment to test a boon given by a Sage and invoked Sun God resulting in her pregnancy and birth of a boy; she packed off the child in a box floating in a river and a chariot driver, ‘Suta’ and his wife Radha brought up the child as their son. Karna had joined Duryodhana. The Kauravas and Pandavas had a common Guru (Teacher), Drona Acharya, to train them in the art of archery and military skills. Invariably, Pandavas excelled Kauravas in the training sessions and that was an added angle of jealousy to Kauravas, which eventually turned out as hatred. As Bhima was an expert in physical duels and the art of using mace in duel-fight, Duryodhana got envious. Similarly, Arjun was an expert in archery and used to draw praise from Drona. Duryodhana sought to pit Karna in the art of archery, but Guru Drona did not allow Karna in the classes, as Karna was not a Prince, as all others were. At once, Duryodhana being the heir apparent to the Throne declared Karna as the Prince of a subordinate State of the Hastinapura Kingdom and made Karna eligible to join the elite of Princes. In course of time, Kauravas tried several means of terminating Pandavas. The evil minded uncle of Kaurava sons, ‘Shakuni’ had been an active party in all such wicked actions. In fact, there was a group of four villains- ’Dushta Chathushtaya’, comprising Duryodhana, Dussasana, Shakuni and Karna- who were responsible to somehow destroy Pandavas.  They arranged a mansion made of shellac to inhabit Pandavas and tried to put it on fire overnight. Lord Krishna, who had all along been on the side of Dharma (Justice) and of Pandavas, had forewarned them of the evil plans of Kauravas to burn the mansion and got them transferred safe through a tunnel leading to a village nearby. Pandavas were disguised as a Brahmin family and rented a small house. Kuaravas, including the King and the citizens, believed that Pandavas were ablaze in the mansion. Even in disguise as Brahmins, the five Pandava sons and mother Kunti lived on and rescued the entire village by Bhima from the menace of a Rakshasa, named ‘Bakasura’, who demanded a villager a day as his food. In course of time, they attended a ‘Swayamvara’ (Bride seeking to secure a suitable bridegroom) of Draupadi, the daughter of King Drupada and among all the aspirant-suitors only Arjuna was able to smash up a fish revolving fast in a circle placed above the head level and seeing down of its reflection in a water flowing down under. Kaurava sons and Bhishma also attended the function and recognized Pandavas. Kaurava sons were dismayed, but gave great relief to Bhishma and all the well-wishers of Pandava. But, Arjun’s victory of winning Drauapadi’s hand posed a problem since Arjun could not marry ahead of his elder brothers. The puzzle was sorted by Bhishma in consultation with the Sages, Draupadi and elders concerned that she should marry all the Pandava brothers in a lot. Following the Wedding, Bhishma advised King Dhritarashtra to give half of the Kingdom to Pandavas. Thus Yudhishtara became the King and gradually annexed many Kingdoms and became powerful and wealthy. Pandavas celebrated ‘Rajasuya Yagna’ (Royal Sacrifice) and elected Krishna as the Chief Guest of the Grand Function. Sisupala, another King and cousin of Krishna objected that the honour to Krishna, whom he defeated in successive wars. But the reality was that his mother requested Krishna to spare Sisupala for one hundred mistakes, before he was destined to die in Krishna’s hands finally and thus Krishna hid himself from the wars with Sisupala and suffered him thus far. On reaching the hundred mistakes, Krishna terminated Sisupala. As Pandavas were at their climatic position, Kauravas felt highly jealous and as advised by the wily Shakuni, invited Dharmaraja for a Game of Chess, in which Shakuni played foul.Dharmaraja lost not only the Kingdom, but also Draupadi, who was forcibly brought into the Royal Court by Dussasana in the presence of Dhritharashtra, Bhishma, Drona and all the gentry; she was insulted and sought to be disrobed. Further, Dharmaraja was made to agree that Pandavas would spend in the forests for twelve years and an additional year in ‘Ajnatavas’ (in disguise and not to be noticed or identified by Kauravas or anyone else), failing which, another twelve years of forest life would be re-imposed!  After completing the Forest life for twelve years, Pandavas (with the exception of Kunti who stayed with Vidura) took refuge in the Kingdom of ‘Virata’ in disguised forms viz. Dharmaraja as King Virat’s Brahmana- Adviser and companion to play chess, Bhima as the Royal cook, Arjuna as the trans-gender dance teacher of the King’s daughter, Uttara; Nakula and Sahadeva as trainers in the Royal stable of the King’s horses and Draupadi as the Queen’s Principal Maid. During the disguised stay of Pandavas, Bhima weeded out Keechaka one night without trace, even as the King himself was not unhappy about his brother-in-law’s villainy and over-control. In the meantime, Kauravas attacked Virat’s Kingdom and forcibly took away thousands of cows of King Virat’s. Arjun had then decided to take away the disguise of Pandavas, as the period of one year of ‘Ajnatavas’ was just concluded. In fact, all the Pandavas revealed their own identities. Arjun had defended Virat’s Kingdom single handed and frightened away Kauravas by his powerful arrows and finally utilizing just one ‘Sammohan Astra’, the Divine Arrow putting the entire Kaurava Army unconscious. Not realizing the real identity of Pandavas, King Virat and family as also the subjects of the Kingdom extended apologies to Pandavas. The Princess Uttara was married to Abhimanyu, the son of Arjun.  Back to normalcy after suffering the Forest life for twelve years and the disguised existence for one year, Pandavas demanded their share of Kingdom again. In fact, Bhima, Arjun and Draupadi refused to pardon the innumerable misdeeds of Kauravas and wished to take revenge on the battle field, but for the restraint imposed on them by Dharmaraja. Lord Krishna was deputed for peace talks. Kauravas on the other hand refused to part with even a pin worth of land, let alone five villages for Pandavas. Thus the epoch-making Great Battle of Maha Bharata became inevitable. Kurukshetra was the historic war- field, where the battle lines were drawn and the composition of both the fighting parties were identified. As per options offered by Krishna, Duryadhana secured large number of soldiers and Arjuna agreed to be Krishna’s charioteer, without fighting himself.  Elders like Bhishma and Drona had to fight on the side of Kauravas, though reluctantly, since they had been loyal to King Dhritarashtra. As several grandfathers and uncle figures, close relatives and cousins were faced on the opposite side for a bloody war, Arjuna got bewildered and made a scene of his inability to fight and jumped out of his chariot. Krishna had then delivered his immortal ‘Gita Pravachan’ (The Discourse of Gita) which constituted the Quintessence of Holy Hindu Scriptures. He explained in detail that the death of stalwarts like Bhishma and Drona or close relatives of Pandavas or of anybody else, would merely mean the destruction of their physical existence but their Atma (Inner Soul) is indestructible as ‘It’ would don another body in the never-ending cycle of life, according to the Register of their previous lives viz. ‘Sanchita’ or the Stored Results of their actions in earlier births and of ‘Prarabdha’or their own destinies which would shape their future. Arjuna was just an instrument in the drama of Life. The real quest of life is to attain the Union of individual Atma or the Inner Soul with ‘Paramatma’, the Super Soul. This is what ‘Gyana’ (Knowledge or Awareness) is all about and what Yogis (Sages) have all along endeavored to achieve through the ages. Arjuna was thus pacified and was asked to do his Dharma (Duty).In the fierce battle that followed for eighteen days, there was destruction all around from both the sides of warriors. Bhishma, the war-veteran and Commander-in-Chief withdrew from the battle as he was faced with a trans-gender, named Sikhandi, whom Bhishma refused to fight with and thus fell a victim but did not die; he had the boon to live as per his choice-day and preferred to live through the entire duration of the battle and waited for ‘Uttarayan’, i.e. the first day of Solar journey upwards the northern direction. Drona, the next Commander stopped fighting at the false news confirmed by Dharmaraja, (ever known for his utterances of Truth only) in hushed tone that his son Aswatthama (meant actually named after an elephant) died. Drona was thus killed by Dhrishtadyumna without resistance. Karna who was the next Commander of Kauravas was arrowed to death by Arjuna, as the former could not remember the secret ‘Mantras’ (stanzas) while releasing arrows favoring specific Gods to invoke special powers; Karna’s amnesia was the resultant curse by a Sage which let him down to Arjun’s arrows. The Final chapter of the Great Battle of Mahabharata, the Legendary Epic was scripted by a powerful and climactic duel of maces between Duryodhana and Bhima. As Duryodhana defended his position for long, Krishna gave a gesture to Bhima to hit the opponent on his thighs as the former’s body was made sturdy all over excepting the thighs; Gandhari, mother of Duryodhana had the power of fortifying any part of a body by opening her ever closed sight just once but Duryodhana hid the loins and thighs and hence were vulnerable.Thus ended the sordid tale of Duryodhana, who was the Prime Villain of the Epic. Dharmaraja was made the King again to Hastinapur Kingdom and after him, the Dynasty carried on the Kingship by Parikshit, the son of Uttara. Lord Krishna who had firmly re-established Dharma on Earth, not only by his own fascinating deeds to vindicate ‘Nyaya’ (justice) and Nobility, but also by using Pandavas as instruments to bring success to His efforts. Once again He proved through His Avatar (Incarnation) of Lord Vishnu that each time human existence gets disturbed by evil forces, He would appear as an earthly figure and rectify imbalances of the Universe.

Buddha Avatar: As there was an ongoing battle of Devas and Asuras for long time, Devas approached Lord Vishnu to revive ‘Dharma’ and ‘Nyaya’ and beseeched Him to take human form once again. The Lord said that ‘Mayamoha’ would soon take birth as Buddha to one Sudhodana. But the illusions that would be created in the name of Buddha would be such that many evil persons would call themselves as Buddhists and undo all the Golden Traditions established in Vedas and other Scriptures. The misleading ways would advocate materialism in detestable manner and finally end up in the last phase of ‘Kali Yuga’.. [Note: While Agni Purana had thus prophesied the sinful and irrecoverable era ahead, Buddha himself was stated to have provided a silver-line in the quest of Truth and Dharma. He preached the concept of Self -Realisation and recommended the right path to this Goal. He found that the basis of evil was unhappiness and desire, while the means of overcoming the evil is the attitude to secure freedom from material happiness. He preached the eight fold path, viz. the right view, the right intention, the right speech, the right thought, the right livelihood, the right action, the right mindfulness and the right concentration. Another significant preaching of Buddha was to follow the principles of ‘Ahimsa’ (non-violence) and ‘Samyam’ (Restraint). But in the post-Buddha period, varied interpretations of Buddhism were adopted to suit some of the following generations, including the practice of low and misleading Tantras]

Kalki Avatar: Agni Purana also prophesied the Final Avatar of Lord Vishnu as Kalki, to be born to ‘Vishnuyasha’. He would be fully armed to destroy the disbelievers of God and perpetrate sins and criminal acts and re-establish Dharma (Virtue) and Nyaya ( Justice) and revive the concepts of four ‘varnas’( castes,) viz. Brahmana ( the nobility), Vaisya (the business class), Kshatriya ( the Warriors and Defenders) and Sudra ( the Others).The revival of the four ‘Ashrams’ ( Stages of Life) too would happen viz. Balya (Childhood), Grihastha ( the family person), Vanaprastha ( the senior and religious class) and Sanyasa ( Seekers of Truth and death-awaiting).  [Note: The popular belief is that by the close of the fourth phase of Kalki Yuga (era) as against the first phase now, Lord Vishnu would take the ‘Avatar’ (Incarnation) riding a flying white divine horse, brandishing a sword, destroying the Evil and reviving the Virtue, thus heralding a completely New World Order following the Great Destruction and evolving a Fresh Cycle of Creation.

The Profile of Universal Creation

Prior to Creation, Vishnu the Eternal and All Pervasive created Water and there was no day, night or time.He materialised ‘Prakriti’and with its interaction with Prakriti created ‘Maha Tatwa’and from the latter emerged ‘Ahamkar’ (the feature of the Self and Ego). Ahamkar was of three forms viz. ‘Vaikarika’ or Satvika, ‘Thaijasa’ or Rajasa and ‘Bhutadirupa’ or Tamasika. From Tamasika Ahamkar, there was the Tanmatra of ‘Shabd’ or Sound which produced ‘Aakaash’ (Sky); from Sky was generated the Tanmatra of ‘Sparsh’or the Touch which in turn created ‘Vaayu’ (Air). From ‘Vayu’ the Tanmatra of ‘Rupa’or Form, enabled the emergence of Agni (Fire). From Agni, the ‘Rasa’ Tanmatra created ‘Jal’ (water).From water the ‘Gandha Tanmatra’ or the feature smell created Bhumi or Earth. Such is the chain reaction from Sound to Touch to Form to Rasa to Smell-all the creations of Tamasika Ahamkar. From the Rajasika/ Tejasika Ahamkar, Ten ‘Indriyas’ or physical parts got created while the most significant physical component is ‘Manas’ or Mind viz. the eleventh Indriya is the product of Satvika ‘Ahamkar. Then the ‘Swayambhu Shakti’or the Supreme Energy generated water. He sowed a Seed (virility) into the Water and on the Water Surface, and there floated a Golden Egg or the Brahmanda, from which emerged Lord Brahama. The Golden Egg opened in two parts, one as Heaven and the other as Earth, the connecting link being the Sky. Brahma then created Earth in Water and ten directions, besides ‘kaal’ (Time), ‘man’ (mind), ‘kaam’(desire), ‘vani’(speech), ‘krodh’(anger) and ‘rati’(passion). Then emerged Vidyut (Lighting), Thunder, Clouds, Rainbows, Words and Anger. He created from His Body the Texts of Vedas (Rig, Yajur and Sama) mainly to make sure and also enable Yagnyas and other Sacred Ceremonies. He created the four Sanaka brothers, the manifestation of anger as Rudra; and  the seven sons from His Powers, viz. Marichi, Atri, Pulasthya, Pulaha, Kratu, and Vasishta. Brahma materialised half of his body as Purusha (male) and the other half as ‘Stree’ (Female). The ‘Srishti’from the females led to that of ‘Prajas’. Human Creation was made possible by the first Manu called Swayambhu Manu and his wife Shatarupa; the couple gave birth to two sons Prayamvrata and Uttanapaada and a daughter Devahuti who married Sage Kardama. Agni Deva then described the lineage of Swayambhu Manu who included the illustrious Dhruva and Chakchusha Manu, Prachetas , Daksha Prajapati, Ashtaa Vasus (viz. Aap, Dhruva, Soma, Dhara, Anila, Anala, Pratyusha and Prabhasa), and Eleven Rudras (stated to be the main Rudras besides thousands and more) viz. Hara, Bahurupa, Triambaka, Aparajita, Vrishakapi, Shambhu, Kapardi, Raivata, Mrigavyaadha, Sarpa and Kapali).Thus Agni Deva described Prakriti / Maha Tatwa Srishti or Brahma Sarga, the second one was known as Tanmatra Srishta called Bhuta Sarga, the Third Srishti is ‘Vaikarika’ or Aindraka Sarga. The Fourth Srishti is called Mukhya Sarga or ‘Sthavara’ Srishti of ‘Vriksha, Parvat adi’/ Trees, Mountains etc. The ‘Tiryagyonya’Srishti of ‘Pashu-Pakshis’or animals and birds is the Fifth Srishti. The sixth Srishti is of Deva Sarga (Urthva Strota/ higher); the seventh Sarga is Manava Sarga and the eighth Sarga is Anugraha Sarga based on Satvik as well as of Tamasika-orientation. The ninth variety is Nitya Sarga or the usual Srishti.

Vishnu Vibhutis:

While all the above are of Vishnu Swarupas only, Janardana also assumes the Chatur Vibhaagas of Srishti-Sthiti and Laya:  the first Amsha is of Brahma, the second one of Prajapatis like Marichi; the third is of Kaala and the final one is of Pranis; indeed creation and cremationof Manavaas occurs almost every minute! Maharshi Parashara thus addressed Sage Maitreya:

Yetey sarvey pravartasya shitow Vishnormahaatmanah, Vibhuti Bhutaa Raajaaney ye chanye Munisattama/ Ye bhavishyanti  ye Bhutaah Bhuteswaraa Dwijaa, Teysarvey Sarva Bhutasya Vishno ramshaa Dwijotthamaa

Hey Munisattama! These and various Administrators and Kings engaged in the Upkeep of their respective Territories are all Vishnu Vibhutis. Those Kings in the past and those who in future would be too of Vishnu Rupas! All the Devatas, Daityas, Danavas; all thePashus, Pakshis, Manavaas, Sarpaas, Nagas; and all the Vrikshas, Parvataas, Grahaas and so on are Narayana Vibhutis are Vishnu Rupas. The Past-Present-Future are of Vishnu Rupas. Thus

Yeva meshaa Jagatsrushtaa Jagatpaadaa tathaa Jagat, Jagatbhakshayitaa Devaha Samastasya Janaardanah/ Srishtistityanta kaaleshu Tridhaivam sampravartatey, Gunapravruthya paramam padam Samastasya Janaardanah/Taccha Jnaanamayam vyaapi swasamvedya manoupamam, Chathus prakaaram tadapi Swarupam Paramatmanah/

As such,Janardana creates, maitains and finally destroys, he himself the Unique Jagat Swarupa; Bhagavan Vishnu is indeed responsible for Jagadutpatti, Sthiti, and Antaby assuming Tri-Gunas of Satwa-Rajo-Taamasa but basically is Nirguna or Featureless! Paramatmaa’s Swarupa is of four kinds viz. Jnaanamaya (Embodiment of Knowledge), Vyapaka (All- Pervading), Swasamvedya or Swayam Prakaasha (Self-Illuminated) and Anupama (Unparalelled).

Then Sage Maitreya desired to know from Maharshi Parashara about an in-depth analysis of the ‘Chatush -prakaara’characteristics of Bhagavan; the reply was: Just as Bhagavan is the raison d’tre or the cause of the material world, so is he the Sadhana or the ‘means’ too; the ‘Siddhi’ is the accomplishment; and ‘Sadhya’ is called a possibility! In other words, the Yogis aiming at Mukti could follow the ‘Sadhanaas’  like the Ashtaanga Yoga or the Eight-Limbed Yoga viz. 1)Yama (Yogik Principles), 2) Niyama (Personal discipline), 3) Asana (Yoga Posture), 4) Pranayama(Control of Breathing) 5) Pratyahaara (withdrawal of senses) 6) Dharana (Concentration of an object)7) Dhyana (Meditation) and 8) Samadhi (Mukti). Indeed, thus Parabrahma is Sadhya! This kind of Sadhana bymeans of Yoga is called  Swaadhana -alambana Jnaana. There is another type of Jnaana viz. Aalambana Vijnaana which discards Samsara and seeks Paramatma by complete withdrawal and renunciation. Yet another type is Advaita Jnaana in which the Self seeks merger into the Totality, that is Aham Brahmaasmi or I am Brahma meaning thereby that the Inner Consience or Jeevatma is the same as Paramatma. The aim of the three types of Jnaana target the Supreme Experience of Atma Swarupa Parabrahma that is :

Nirvyaapaara manaakhyeyam Vyaaptimaatra manupa –mam, Atmasambodha vishayam sattaamaatramalakshanam/ Prashaantamabhayam Shuddham Durvibhaavyamasamshrayam, V ishnorjnaana mayassyoktamk tadjnaanam Brahma samjnitam/

The Jnaana Swarupa Bhagavan Vishnu is Nir-vyaapaaram or devoid of activities of Samsara; Anirvachaneeyam or Undefinable; Vyaptamaatram (Omnipresent), Anupama or Unparalelled), Atmabodha Swarupa (Self-Realising), Alakshana (Featureless), Shanta(Ever Tranquil), Abhaya (Fearless and Protective), Shuddha (High Mark of Purity and Transclucent), Bhaavaateetam  or beyond  comprehension; Ashraya heenam or the Holdless since he is the Supreme Holder Himself; and indeed that is Brahma Jnaana!

Evam prakaaramamalam Nityam Vyapakamakshayam, Samasta heryarahitam Visdhnavaakhayam Paramam padam/Tad Brahma Paramam Yogi yato naavaratey punah,Shriyatya punyoparamey kheenakleshoti nirmalah/ Dwey Rupey Brahmaanastasya  Murtam chaa murtamevacha, Ksaraakshara swarupo tey Sarvabhuteshthavasthitey/ Aksharam Tapp;aram Brahma Ksharam Sarvamidam Jagat, Ekadeshasthitasyaagneyerjyotsnaa visteerani tathaa,Parasyabrahmaanah Shaktistatheymadakhilam Jagat/

In this way Vishnu Paramapada is percievable which is Nirmala-Nitya- Vyapaka-Akshaya-and Heya Guna varjita; this Unique Form devoid  of Paapa- Punya and Samsara Kleshaas is such that would have no return as the Person concerned gets absorbed into Para Brahma! That Brahma has two manifestations of Murta and Amurta! And Akshara is the Everlasing Para Brahma and Kshara is the Transcient Universe. Brahma Shakti is akin to the all powerful Agni which spreads fast its heat and radiance and its impact is also according to the distance or closeness that the Practitioner Yogi concerned.

Vishnu Maha Stuti: Muni Maitreya requested Maharshi Parashara to portray Bhagavan Vishnu in his Complete Form and the Maharshi quoted Vasiththa Maha Muni as  follows:

Hey Muney! I saluteJagat palaka, and Aprameya Vishnu and narrate the samewhich Maha Muni Vasishtha described earlier: Srihari Bhagavan who is Nirlepa- Nirguna-Nirmala and Shuddha Kshetrajna Swarupa wears Kaustubhamani; Shri Ananta sought the company of VishnuasSrivatsaRupa and Buddhi adorned Madhava in the form of Gadaa; Vishnu is also ornamented by Shankha which is of Tamasa Swarupa and Shaaranga Dhanush of Raajasa Ahamkaara; the Chakra which out smarts the speed of Vayu  is basically of Satvika Swarupaand adorns the lotus like smooth hands of Vishnu. Bhagavan also wears a Pancha Rupa Vijayanti Maalaa made of Mukta-Manikya-Marakata-Indraneela and Heeraas, representing Pancha Tanmatraas and Pancha Bhutaas. Bhagavan also keeps ‘baanaas’ or arrowswhich are the embodiments of Jnaana and Karma! Further Vishnu wears a sharp Khadga or sword which pierces throughAvidya and brightens Vidyaamaya Jnaana.Muni Maitreya! In this manner, all kinds of features like Purusha, Pradhana, Buddhi, Ahamkara, Pancha Bhuta,Manas, Indriyas, Vidya and Avidya are all surrouned by Vishnu. Srihari who has basically no Form  but in a Maya Swarupa keeps Astras and Ornaments to help and encourage various Praanis. This is how Parameshwara seeks to facilitate the deeds and thoughts of various Beings with the help of Vidya-Avidya, Sat-Asat, and such characteristics. Vishnu is also present as Kaala Swarupa in the form of Kala-Kaashtha- Nimesha- Dina- Ritu- Ayana-and Varsha! Bhagavan is spread all over the Bhurloka- Bhuvarloka- Swarloka-and Maha-Jana- Tapa-and Satyalokas! He is the Origin of Origin-Purvaja toPurvajas; Sarva Vidyaa Swarupa; Swayam Lokamaa Swarupa; Niraakaaa- Sarveswara- Ananta- Sarva Buta Swarupa inclusiveof Deva-Maanava-Pashu- Pakshi and so on; He is Ruk-Yajur- Sama-Atharva Veda Swarupa; Itihasa-Upavedaas like Ayurveda; Vedanta Vaakya; Vedaanga; Manvaadi krita Dharma Shastra; Purana-Aakhyaana- Anuvaaka (Kalpa Sutra)-Kavya  Charha- Sarva Shabda Murti Dhaari-and so on. Whichever Murta-Amurta Padaardhaas exist are of Vishnu’s Mighty Physique! He assures: I am the totality of the Universe and there is neither a Karana- Karya-Kaarana beyond me! A person who believes in this simple Truth would have conquered Dwandwa Rupaas and attains me!

Having rendered theVishnu Maha Stuti as above, Maharshi Parashara assured Maitreya Muni that who so ever reads or listens to it would be freed from sins. That person would be eligible for the Punya that daily Snaanaas and worship in Pushkata Kshetracould fetch by merely hearing the Stotra. This unique piece of homage to Maha Purusha Janardana describing the Creation of Deva-Rishi-Gandharva-Pitru-Yaksha and others is adequate to bestow the blessings of Narayana.

By assuming the incarnation of Varaha, Lord Vishnu salvaged Earth (Bhu Devi) from being sunk into the under-world of ‘Rasatala’ by the fierceful demon Hiranyakasipu. The Great Boar lifted up Earth by His ‘damshtra’ (Jaws) even as the demon was annihilated. Bhu Devi was stupified in bewilderment but after recovering from the shock, she was emboldened to pose a volley of queries to Varaha Deva as to how the entire Universe got dissolved, how the process of Creation was revived after each Kalpa, how ‘Dharma’ (Virtue) and ‘Adharma’ (Vice) were balanced and in which kind of extreme situations that Lord Vishnu would incarnate in various forms. Lord Varaha outlined Bhu Devi’s difficult queries in a brief manner:

The Origin of Creation:

The Supernatural Power is indeed singular and eternal. Once this fundamental fact is recognised, explanations on the above queries would not be far to seek. At the commencement of Creation, the Supreme Energy created ‘Pancha Bhuthas’ (The Five Elements) of Air, Sky, Fire, Water and Earth; ‘Ahamkara’(Ego or the Sense of Self or Personality); the Maha Tatva ( The Great Element); Nature; the Collective and Individual Consciousness reflected in the ‘Tri-Gunas’ or Three Aspects or qualities of Behaviour viz. ‘Satva’ ( Pure as coloured white), ‘Rajas’ ( Passion as coloured red) and ‘Tamas’ (Ignorance as coloured dark) in varying permutations and combinations; the ‘Atman’ or ‘Kshetrajna’ (Soul) and ‘Prakriti’ or Maya (Illusion); the‘Tanmatras’ or the subtle forms of Matter as produced by the interaction of the Three Gunas; the ‘Pancha- Indriyas’ (Sense Organs) which are created by Tanmatras viz. Eyes, Ears, Nose, Tongue and Skin; the extensions of the Five Sense Organs or the ‘Jnanendriyas’( Cognitive) as perceived in the forms of Vision, Sound, Smell, Taste and Touch as also the further extensions viz. the ‘Karmendriyas’or the Active Expressions of Speaking, Grasping, Moving, Eliminating and Reproducing. (Together, the Jnanendriyas constitute the Entrance Doors of the Sense Organs and the Karmendriyas constitute the Exit Doors.

Before the conception of the basic canons of Creation as described above, the Supreme Force manifested as Lord Narayan-‘Nara’ meaning water and ‘ayan’denoting abode- who in turn created Earth. Together, Narayan and Earth produced an Egg and from the navel of the Lord, who was lying in yogic sleep, sprouted a lotus; on the top of the lotus stem appeared Lord Brahma who was asked to commence Creation. Lord Brahma could not succeed and out of anger and frustration appeared Lord Rudra who too entered water to perform penance. Brahma executed severe penace too and eventually attained the powers of Creation. He created Prajapathi from the left toe of his right foot and also created the latter’s consort from the right toe of his left foot. The copulative action of Prajapati and his consort had thus paved the way of ‘Srishti’ in a formal manner. Swayambhu Manu who was born from the Prajapathis had thus launched the creation in a regular manner.

While Creation was initiated at the end of each Kalpa, there were more of such steps in the Process. For instance, there were five kinds of ‘Avidyas’ (False Knowledge) produced by Lord Narayana viz. ‘Tamas’ (Darkness), ‘Moha’ (Attachment), ‘Maha Moha’ (Extreme attachment), ‘Tasmira’ (Jealousy) and ‘Andha Tasmira’ (Anger). Thereafter, there was the ‘Mukhya Sarga’ or the principal creation of immovable objects like mountains and trees. Also, there was ‘Thiryaksrota’ related to animals (quadruped); the sixth creation was called ‘Satvik Sarga’or of Deities with Virtuous nature; the Seventh creation was called ‘Arvaaksrota Sarga’ related to human beings; the Eighth creation viz. ‘Anugraha Sarga’ pertaining to Sages and hermits and finally the ninth creation was of ‘Kaumara Sarga’ related to Eternal Adolescents like Sanaka, Sanandana, Sanatana, and Sanat Kumara; then emerged the Ten Manasa Putras viz.Marichi, Angira, Atri, Pulah, Kratu, Pulasya, Pracheta, Bhrigu, Narad and Vasishtha. But, the foremost creation of Lord Rudra was as ‘Artha Nareeswara’; collectively there were Eleven Rudras, viz. Maha Deva, Shiva, Maha Rudra, Shankara, Neelalohita, Esana Rudra, Vijaya Rudra, Bheema Rudra, Deva Deva, Bhavodbhava and Adityatmika Sri Rudra; their corresponding consorts are Dhee Devi, Dhriti Devi, Ushna or Rasala Devi, Uma Devi, Neeyut Devi, Sarpi Devi, Ela Devi, Ambika Devi, Iravati Devi, Sudha Devi and Deeksha Devi.

Varaha Deva describes ‘Aparadhas’ (Offences) to be avoided

Having narrated the causes of grief or joy to Bhu Devi, Bhagavan Varaha described certain ‘Aparadhas’ to be avoided in one’s mundane life. No doubt, symbolic eating of Bhagavan’s Prasad by humans is not disapproved but offering ‘Bhog’ not suitable to be offered to Devas is unpardonable. In fact, offering of that kind of ‘Bhojan’ or food which is unfit for consumption to anybody is considered as an ‘Aparadh’. Going near to a person without ‘Dantadhavan’or cleaning teeth, tongue and face especially if the person is performing‘Dharmik Karma’ or a Virtuous Deed is considered as second ‘Aparadha’.  To approach near or touch the Idol of Varaha Deva is a third Aparadha. Approaching Varah Deva for His ‘Darshan’, let alone His worship, after seeing a female in the period of menses is noted as a fourth ‘Aparadha’. Similarly, a person should perform ‘Achanam’ after seeing a dead body. Worse still, if a person touches a dead body, one should take head-bath, perform the ‘Samskaras’ and approach Divinity. The Seventh Aparadha is to perform ablutions during worship time and worse still not to purify the body and mind to resume the interrupted Puja with ‘Kshamaapana’Mantra. Wearing a blue ‘Vastra’ or cloth to perform Vishnu Puja is the eighth ‘Aparadha’. Telling lies during Bhagavan Puja is a ninth offence. Touching with impure hands the Puja Items meant for worship is a Tenth Aparadha. The eleventh offence is that an angry person engaged in unreasonable tasks and allowed to do so. The twelfth Aparadha is to use Vishnu’s name in the Society to secure favours. The thirteenth offence is to wear a red cloth while performing Vishnu Puja. The fourteenth offence is that the puja is performed by wearing a black vastra. The fifteenth offence is that somebody touches the body of the devotee. A devotee feeding an‘Agnani’/ Unethical person by himself is the sixteenth blemish. Performing puja by wearing an uncouth cloth is a seventeenth offence. Worshipping the Deva after consuming fish and meat is considered as a grave mistake. Eating chicken meat before Deva Puja is the nineteenth fault. Touching ‘Dipa’ (light) and without ‘Achaman’ and touching Devas is the twentieth mistake. Having visited ‘Smashanas’ (burial ground) and seeking to touch Deva’s Idol without purifying the self by bath etc. is a known blunder and constitutes a grave sin. If Bhagavan Puja is taken up, after consuming ‘Pinyakam’ (Pitthi), it would be construed as the twenty second offence. Worship after consuming pig meat, wine and kusumb flower are the twenty third, twenty fourth and twenty fifth offences. Whoever wears somebody elses’ Vastra while performing the Puja of Deva is accused of a blunder numbered twenty sixth in the series of ‘Aparadhas’. Consuming the ‘Anna Prasada’ (food) meant for offering to Devas and Pitras before the ‘Naivedya’ (‘Mantrapurvak- offering) constitutes an abject blunder and is the twenty seventh in the series. Those who wear ‘padarakshas’ (chappals) and perform Deva’s worship would have committed a grave error which is counted as the twenty eighth ‘Aparadha’. Worship after massage is considered as an affront to Varaha Deva bearing number twenty ninth in the series of ‘Aparadhas’ .Performers of Deva Puja suffering from ‘Ajeerthi’ (Stomach upset) attract the thirtieth offence. Those worshippers of Vishnu Deva offering ‘Dhoop’ or incense would have made a mistake for the thirty first offence since that offer has a negative effect without Gandham (Sandal Paste) and Pushpam (flowers). Finally the Door of Deva’s symbolic abode ought to be opened by the resounding sounds of Bheris, conch shells and big bells; else this Aparadha too would have been perpetrated as the thirty third one!

‘Sa-mantrak Vishnu Puja’ (Worship to Vishnu by Mantras)

Varaha Deva explained to Bhu Devi the ‘Puja Vidhan’ (Procedure of Worship) of Narayana supported by relevant Mantras. After taking bath and formulating a sincere ‘Sankalpa’or mental resolve to complete Vishnu Puja successfully, the ‘Karta’or the Performer should turn to the East with ‘Jwalajwali’ (Fire initiator) and ‘Kusha’grass in folded hands and state that the Creator of all virtuous beings should bless that the Narayana Puja be accomplished. Then turning to the West the Performer recites the Mantra: Om Namo Narayana repeatedly.

Also recites the Mantra:

Yatha nu Devam Prathamadi Karta Purana kalpam cha yatha vibhutih, Divi sthita chaadimananta rupah Amoghamogham Samsara Mokshanam/

I pray at the beginning the Original Creator or Adikartha, Puranakalpa, Embodiment of Enormous Opulence, Anantha Swarupa, Unfailing Decider and Provider of Mukti). Then facing North, the Karta keeps on reciting Om Namo Narayana and states the Mantra as follows:

Yajamahe Divyaparam Purana manadi madhyanta mamantha rupam, Bhavodbhavam Samsara mokshanam / Tatastheynaiva Kaalenabhutva vai Dakshina-, mukhah Namah Purushottamayethyuktva imam Mantramudaarahet

I worship to Divinely, Supreme, and Ageless Narayana, You have neither beginning, center, nor end; You are the Creator of  the Universe as also its Destroyer; thus saying facing South, May I recite Om Namah Purushottamaya; The next Mantra states:

Yajamahey Yajnamaho Rupajnam Kaalam cha Kalaadikamaprameyam, Anantharupam Samsaaramokshanam, Achutey th manah krutva imam Mantramudahareth

I pray to You, Rupajnam, Kaala Swarupa, Kaaladika, Aprameya, Yajna Swarupa, Anantha Rupa and Provider of Salvation from thee Universe.

Further the Karta becomes stable and motionless and states:

‘Yajamahe Soma Pathena Bhaavey Thri saptalokanatham, Jagatpradhaanam Mrityu Swarupam Samasara mokshanam / Ethesham Thrishu Sandhyasu Karma chaiva Samaacharet, Buddhimaan Mathiman bhutva yadeecheth Paramam gatim/ Yogonaam Paramo Yogo Gruhaanaam Guhyaanam Guhyamutthamam Samkhyaanaam paramam Saankhyam Karanaam Karmachotthamam/

‘You are realisable by endless and selfless devotion about the Three Worlds viz. Urdhva or the Higher World, the Madhya or the Central World and Athah or the Lower World; Also You could be perceived about the Seven Lokas viz. Bhu, Bhuvah, Swah, Mahah, Janah, Tapah and Satyah; as also the Lower Lokas viz. Atal, Vithal, Sutal, talathal, Rasathal, and Patala; You are the Super Lord of the Universe, Mrityu Swarup and Mukti daata.’ In case, the goal of Life is to reach ‘Parama gati’, the Karta has to strengthen his outlook to perform ‘Tri Sandhya’ or Sandhya Vandana thrice a day, acquire Jnaan, and practise Sankhya Yoga which is the best of Karmas or activities.’

‘Enmarana kaalepi Guhyam Vishnu prabhaashitam, Buddhimaan Mathimaan bhutva vismaretra kadaachana/ Ya etat pathatey nityam kalyothyaya dhridhavrathah, mamaapi hridaye nithyam sthitah satva gunaanvithah/ ya thena vidhaanena Tri Sandhyam karma kaarayet, Trigyanyapi samprapya mama Lokaya gacchathi/

If a person with good mind and consciousness at the time of death remembers the totality  of the gist of the above Mantras, or Whoever reads the above Mantras in the morning and performs Tri Sandhya shall be fortified with the consciousness of Paramatma and shall take firm steps towards that goal). He shall indeed attain Vishnu loka!

Vishnu Puja-‘Aparadha Prayaschyas’ (Correctives for misdeeds)

‘Karmana Manasa Vaacha ye Paaparuchayo janaah, Aparadhagruhaasthey thu viparithaastu Sadhava / Ajnaanaacha pramadaaccha esham Praaptamayantaram,Praayasthittham dahet Savamaparadha malothitham /

Either due to ignorance or carelessness, quite a few ‘Aparaadhaas’ (blunders) are committed in the context of Vishnu’s worship; Corrective steps be taken to burn off all the sins.)  The examples of such blunders are using harsh language; wearing unclean, blue coloured and blood-mixed clothes; disrespect for Gurus and the learned; eating spoilt and inedible food; eating while in Puja, entering Temples and Sacred Places with footwear; Puja of Deities with prohibited flowers; puja in a condition of anger or lust or inebriated stage; Puja in darkness without light, etc. Puja in improper clothing could be corrected by fasts on one day, two days or three days, followed by bath and ‘Panchagavya’(or a mix of equal measure each of cow dung, cow urine, milk, ghee or butter and curd-all cow products) and finally food. Wearing of Blue dress should be preceded by aforesaid procedure plus Paajaapathya Vratha including ‘homam’. Insulting or abusing Gurus or Men of Elders must be compensated by Chandrayana Vratha or eating fistful of food in an increasing scale from one fist on Partham day to Purnami and again from fourteen fists to Amavasya on a decreasing scale! The blunder of eating inedible food or ‘Abhaksha Bakshana’ would attract the Corrective of Chandrayan Vratha, Prajaapathya and Go Daan and ‘Annadaan’or food to anybody after sancifying as Prasad to any Temple God / Goddess. The sins of Puja in an inebriated condition or wearing footwear in a Temple precinct should be treated with ‘Panchagavya’. The indiscretions of performing Puja without flowers or Pushp Mala to Vishnu should be absolved by Mantroktak ‘Panchamritha’ to the Deity.’Surapan’ or far worse still, the performance of Vishnu Puja in an inebriated condition,  the Brahmanas should execute four Chandrayan Vrathas in one hundred and twenty days. The rest of the sins ranging from bad stomach with gas to romance or passion with women or worse still Stree Sangam attract light to heavy punishments as per one’s own conscience since the nature of ‘Paschattapas’ (High sense of remorse) and the ‘Aparadha Prayastischyas’ are to be determined by the norms afore mentioned as per one’s own conscience or the Guidelines laid. In any case, the hidden or unnoticed ‘Aparadhas’ must be warded off with the following steps viz. external and internal cleanliness, concentration, kirthan, recitation, shravanam (‘hearing), ‘pathanam’(reading), ‘mananam’ ( Retention), ‘dhyanam’(meditation) and surrender.

Famed  Ashtottara Shata Vishnu Kshetras:

Ashtottara shatastaaneshwaavirbhutam Jagatpatim, Naami Jagataameesham Naraayanamananya dheeh/ Narayana is as Vaasudeva in Vaikuntha, Sankarshana at Aamoda; Pradyumna at Pramoda, Aniruddha at Sammoda; Vishnu in Satyaloka; Padmaksha at Surya Mandala; Shesha shayi in Ksheera Saagara; Taaraka in Shweta Dwipa; Narayana at Badarikashrama; Avinashi Hari at Naimisharanya; Shalagrama at Harikshetra; Rahavendra Shri Ramabhadra at Ayodhya; Bala Krishna at Mathura; Madhusudana at Mayapuri; Bhogashayanaat Kashi; Avanipat at Avantika; Yadavendra at Dwaraka; Gopijana Vallabha at Vraja Bhumi; Nandanandana at Brindavana; Govinda at Kaliya hrada; Bhava nashaka at Govardhana; Shouri at Gomanta Parvata; Jagatpati at Haridwaara; Veni Madhava at Prayaga; Gadadhara at Gaya; Vishnu at Ganga Sagara Sangama; Raghava at Chitrakuta; Rakshasa hanta at Nuanda grama; Vishwa rupa at Prabhasa; Achala Kurma at Shri Kurma; Purushottama at Neelachala Jagannaatha; Paana Nri-Simha at Simhachala; Gadapani at Tulasivana; Paapahara at Ghrita shaila; Simhaswarupa at Shwetachala; Yogananda at Dharmapuri; Andhra Nayaka at Shri Kaakula; Hiranyantaka at Ahobila; Panduranga Vithala at Pandaripura; Srinivasa Balaji at Tirumala Venkatachala; Narayana at Melkote; Nrisimha at Ghatikachala; Varadaraja Kamala lochana at Kanchipura; Yathotkari at Shiva Kaanchi; in Kanchi itself there are as many as eighteen Vishnu Swarupas; Vijaya Raghava at Grudhra Sarovara thata; Veeraraghava at Vikshaaranya; Tangashayi at Totadri; Gajarti nashaka at Gajasthala; Maha Bali at Balipura; Jagatpati at Bhakti saara; Maha Varaha at Shri Mushna; Padmalochana at Mahindra; Ranga natha at Sriranga; Janaki vallabha at Shridhama; Saranatha at Sara Kshetra; Harachapa bhanjaka at Khandana; Purna at Shrinivasa Sthala; Suvarna at Swarna Mandira; Maha Vishnu at Vyaghrapuri; Bhakti daata at Bhakti sthaana; Shanta Murti at Shweta hrada; Bharga at Bhargava Sthala;  Madhava at Vaikuntha; Bhakta sakha at Purushottama; Sudarshana at Chakra Tirtha; Chakrapani at Kumbhakona; Sharanghadhara at Bhutapuri; Gajartihara at Kapisthala; Govinda at Chitrakuta; Anuttama at Uttama; Padmalochana at Shwetachala; Parabrahma at Parthasthala; Madhusudana at Krishna koti; Mahananda at Nandapuri, Vrishaashraya at Vriddhapuri; Asanga at Sangamagrama; Shri Sharana at Sharanya; Jagatpati Gopala at Dakshina Dwaraka; Maha Simha at Simha Kshetra; Mallari at Manimandapa; Nibidakara at Nibida; Jagadishwara at Dhanushkoti; Kalamegha at Mouhura; Sundara at Madurai; Parama Swami at Vrishabhachala; Shri Natha at Varagna; Ramapriya at Kuruka; Goshthipati at Goshthipura; Darbha shayi at Darbha shayana; Shouri at Dhanvi Mangala; Baladhya at Bhramara sthala; Purna at Kurangapura; Srikrishna at Vata sthala; Achyuta at Kshudra Nati pranta and Padmanabha at Anantapura. It is firmly believed that among  the above Kshetras, Bhagavan’s Vigrahas were self generated at Eight Places viz. Sriranga, Srimusha, Venkatashala, Shalagrama of Hari Kshetra, Naimisha, Thotadri, Pushkara and Badarikashrama.

Divya  Vishnu Kshetras

Ashtottara shata sthaanepyaavirbhutam jagatpatim, Namaami Jagataameesham Narayanamanayadhih/

May I prostrate before the most hallowed Places of worship with intense concentration and dedication to Jagatpati Narayana!

The details of the 108 Maha Punya Kshetras as forty in Chola desha, eighteen in Pandyadesha, thirteen in Kerala, two on Madhya desha, Tundeera mandala or Kanchi Pradesha  as many as 22, Uttara Desha eleven and additionally Vaikuntha and Khseera Sagara. But this count by Alwars are far more in Bharat . Thus retaining what the Alwars had counted , additional Vishnu Kshetras are given  as follows:

1) Shri Rangam at Tiruchinaapalli as dakshinaabhi mukha Shri Ranga -natha shaayi and Shri Ranga Lakshmi on the banks of Kaveri River along with Chandra Pushkarini and Punnaga Tree in the premises of the Temple. Shri Rangam Temple  is perhaps unique in terms of its largest and most sprawling area in Bharat. Situated right on River Kaveri as an island, its length is approx. 16 miles and width some three miles. The actual Temple has seven ‘prakaaraas’ or boundary wall constructions, eighteen big or small ‘Gopuras’and a middle street and  four sub streets with houses reserved for pandaas or priests , brahmanas and others. Inside the fourth circle, there is a very big  ‘Mandapa’ or a raised platform with a ‘Sahasra Stambha’ or a thousand pillars-actually 960- on which are figures of horses and ‘Muthis’ as horsemen. In the fifth enclosure on the southern side there are two gopuras and on the northern gopura there is a beautiful Garuda mandapa with a sizeable Garuda Murti. There is a cirular shaped Sarovara named Chandra pushkarini where devotees take bath regularly. Near to the Pushkarini is situated a tree named Kalpa Vriksha, and old idols of Lord Shri Rama and Vaikunthanatha. There behind is the famed Shri Ranga Nayaki Lakshmi Temple, opposite which is Kamba Mandapa, where in the olden times, Poet Kamba himself used to recite the Glorious Kamba Ramayana. In the sixth enclousure there is a western gate leading to the seventh enclosure and to its north is the Shri Ranga Nayaka’s own temple.Behind this Mandir are kept  under a shaded low ceiling a number of Deva Murti Idols. Yet another such shaded ceiling there are the Idols of Acharya Ramanuja, Vibhishana and Anjaneya vigrahas. From there itself Shri Ranga Mandira Shikhara could be seen. In fact there are stairs leading to the Shikhara and there atop, one could witness the Idol of Vaasudeva. Shri Ranaga Nayaka in his Mandir is witnessed lying as ‘shesha saayi’ as the latter spreads out five of his hoods as the umbrella to the Lord. Near at the feet of Ranga Nayaka are the Devi Ranga Nayaki and Vibhishana as seated. There besides, the Vigrahas of Sri Devi and Bhu Devi as the Utsava Vigrahas or Idols meant for Parikrama are placed too. Significantly enough , the southern side of the Main Mandir flows River Kaveri’s principal flow and all the flows are reacheable by well laid straired steps.  From the Shukla Pratipada Tithi till Ekaadashi of every Pousha month there are splendid celebrations with special pujas and allied activities as climaxed with Vaikuntha Ekaadashi. The background of this world renowned Sri Ranga Temple was that Lord Brahma himself presented the most hallowed Vigrahas of Sriranga Nayaka and Nayaki to King Ikshvaaku the son of Vaivaswata Manu pursuant to an extreme Tapasya; originally, Shri Ranga Nayaka /Nayaki Vigrahas were installed at Ayodhya and that Mandir became the most sacred descendant Kula Vigrahas for generations. In Treta Yuga, Cholaraja Dharma Varma was invited once by Emperor Dasharatha to Ashwamedha Yagjna and being greatly impressed by the Sri Ranga Nayaka returned to his Kingdom to perform severe Tapasya; a gathering of Maharshis approached the Chola King and sensitised him that Sri Ranga Nath was himself coming down to his Capital. Meanwhile, Lord Shri Rama killed Ravanasura at Lanka and returned to Ayodhya in connection with Rama Rajyaabhsheka Celebrations. As Lord Rama distributed send off gifts, King Vibhishana desired to receive the gift of Sri Ranga Nayaka Nayakis. As Vibhishana was returning to Lanka, several Devas strongly felt that the just ravaged Lanka after the Battle was not suitable for the insallation of the Vigrahas and selected the island of Kaveri river; Vibhishana was no doubt  disappointed that he could no longer perform the daily worship but Devas suggested that he could visit the selected spot daily for the worship; more so the King Dharma Varma conceded to grant the gift of Dasaratha that Sri Ranga Nayaka be shifted to the ideal Kaveri Island. Vibishana reconciled to the proposal that he might visit Sri Ranga as so shifted to Kaveri; during one of his chariot rides to the New Temple from Lanka, Vibhishana’s chariot hit a Brahmana and as the latter died, the co- Brahmanas caught hold of Vibhishana and were about to kill him while the latter prayed to Lord Sri Rama as the Lord granted long life till the end of the present Kalpa even as his mortal body would disappear so that his immortal self could serve the Lord’s another Swarupa as Sri Ranga Nayaka till the Kalpaanta! Hence his presence along with Sri Raga Nayaki as a shasha sayi at ri Ranga Mandir! But Devarshi Narada at once gave the news to one and all in Ayodhya and Lord Rama appeared before the Brahmana in distress facing death and assured that a blunder made by Vibhishana was of Rama’s too. As such, the deceased Brahmana got immortalised as an Alwar and till date there is a Shankara Guru kula and Vani Vilas Mudranaalaya at Sri Ranga!

2) Koliyur-Nichulaapuri or Vorayyur near Trishirahpalli where Sundarraja and Vaasa Lakshmi wed in the presence of 33 crore Devas on the banks of a rivulets of Kunmurutti and Kalyana Tirtha

3)Tiruvellaarai or Shvetagiri 10 miles north of Shriranga is the divine temple of Pundarikaaksha with his wives Pankajavalli and Champakavalli Lakshmi Swarupas; this is also the hallowed birth place of Padmaksha or Uyyakkondaar and Vishnuchitta or Aaingaallvar. Shri Vishnuchitta and Shriparakaala performed the Mangala Shasana or consecration to this Kshetra.

4) Anbil or Dhanvinahpura near Trichy and Lalgudi where one could vision Nambi Sundarraja and Allkiyavalli or Sundaravalli as Shesha shaayi; it is stated that Lord Brahma and Maharshi Valmiki had visioned the Vishnu Swarupas. Alvar Bhaktisaara did Mangala Shashana to this Place.

5) Tirupper nagara or Koviladi, Shriramanagar is situated some ten miles  from Tanjor where Appakuduttaan Raghunatha and Devi Lakshmi are visioned. This place is on River Kaveri and IndraTirtha where Maharshis Upamanu and Parashara visited and Alvars Bhakti Sagara, Shathagopa, Vishnu chitta and Parakaala did the Mangala Shasana.

6) Kadambanore Uttamara koil north to Sriranga and Anbil is the Temple of Sri Purushottama and Puva Devi Lakshmi as sesha saayi and this hallowed Tirta was visited by Sanaka-Sanandana-Sanaatana-Sanat kumaras and Alwar Sriparakala did mangala shasana or sanctification.

7) Tanjaimaamani koel or Sharanya nagar near Tanjavur comprising three Temples viz. Shri Neela Megha Bhagavan and Sainkamala Valli or Red Lotus Devi Lakshmi as consecrated / Mangala shasana by Alwars Bhutayoi and Sri Parakala; Nrisimha and Tanjai nayaki Lakshmi visioned by Markandeya Maharshi and the third Temple of Manikuntapper/ Manikundala  Perumal and Ambujavalli Lakshmi Devi

8) Tirukkandiyur or Khanda Nagar is some four miles from Tanjaimani kovil with Bhagavan Hara shaapa vimochana Vishnu and Kamala valli Lakshmi depicting Shiva slicing off Lord Brahma’s  fifth head on his hand and Vishnu pardoning Shiva; this temple was stated to have visited by Agastya Muni and Alvar Sriparakala consecrated the Temple.

9) Cuddalore or Sangama Pura is about a mile from Tiruvaiyaaru on the kaveri river banks again where Vaiyagam or Jagadraksha seated along with Padmasana Valli; this was visited by Maha Muni Nandaka and revived and consecrated by Alwar Parakaala

10) Kapilasthalam is four miles away from Cuddalore with the Temple of Gajendra Varada Bhagavan with Ramamani Poktaamara Lakshmi as shesha saayi on the banks of Kaveri and is also called Champakaranya; this sacred Tirtha was famed as both Gagendra and Kapisthala as was visioned by King Gajendra and Bhakta Hanuman; it was consecrated by Alwar Sant Bhakti Sagara. In fact, Alwar Bhaktaanghrirenuka was born at Tirumandi-kkudi some four miles away from Kapilasthalam.

11) Pullabhudunkgudi is another sacred Place very near to Tirumandikkudi where Vallinvalli Rama or Rama with very strong bow and arrows along with Pottamaraiyal / Lotus Lakshmi visioned as sesha saayi or in lying condition. This is the Griddhra Tirtha too where the huge Kite who prevented Ravanasura to abduct Devi Sita but could not despite the best efforts of the bird and got blessed byRama to attain salvation. Alwar Sant Shriparakala had done the consecration of this Temple.

12) Aadanur ( Gopuri) is hardly a mile away from Pullabhudungudi where devotees witness Aandalakkamaayan or Bhaktaananda Murti Raghunadha along with Devi Ranganaayaki Lakshmi even as Bhagavan was in lying position. This Kshetra is also famed as Surya Pushkarini. Alwar Parakala is stated to have visioned ‘Kaama Dhenu’ or the Celestial Cow fulfilling desires of all visitors.

13) Tirukkundai or Kumbakonam is away by five miles from Aadanur where Aaravamuda Perumal Sharangapaani Bagavan is in a lying posture with Komalavalli Lakshmi nearby. River Kaveri and Hema pushkarini are nearby and Hema Maharshi was stated to have the Perumal actually visioned the Sharangapani Perumal himself. The illustrious Alwars Bhutayogi, Maha Yogi, Bhaktisaar, Shathagopa, Vishnuchitta and Parakaala did the consecration of the Great Temple. Sant Bhaktisaar passed away at this very hallowed Place.

14)Tiruvishnugaram or Akasha Nagar is about four miles away from Kubhakonam where Uppiliappan or the Lord Vishnu of Salt features and Bhumi Lakshmi are popular in standing postion. This place is also blessed with Arti Pushkarini (Ahoraatra or Day and night). GarudaDeva, Maharshi Markandeya, Kaveri and Dharma were stated to have visited this Temple and Alwars Maha Yogi, Shathagopa and Shri Parakaala had performed the consecration. Interestingly, Uppiliappan receives the ‘naivedya’ of saltless food only. This place is also Tulasi van. Alwar Shathagopan performed sanctification of the this Uppili Appan Temple.

15) Tirunaaraiyur or Sugandhagiri Temple stands six miles south east of Kumbhakona where Lord Nambi and Nambikkai or Purna and Purni are the deities of Maha Vishnu and Devi Lakshmi and the Temple is situated  on the banks of Mani Mukta River. Alwar Sant Shri Parakaala sanctified the Temple along with hundred cows. Interestingly, this Temple of Nambi-Nambakkai is famed for the killing of an Asura who had forcibly taken away the daughter of Muni Medhavi and restored her back to the Sage. Another episode of this Temple related to a Rakshasa who stole the ‘Vairamudi’ or Pearl headgear of the Lord but Garuda Deva confronted the Rakshasa and in the scuffle, the ‘Manimukta kireeta’ fell down in a waterbody which became popular as Mani mukta River. Till date, on significant festival days of the Temple, the Kireeta is taken in a procession, but each time the ‘Vairamudi’ is weighed, it weighs very differently. There is a Garuda Idol worshipped in the Temple. Incidentally, this hallowd temple is more popular as the Nacchiyar Koel or the Lakshmi Devi’s Temple even more than the Nambiar’s Temple! Alwar Parakala was unable to sanctfy this Temple as he did to many others and interstingly enough he got absorbed on his end as with the Nayika bhaava or with the unique mindedness of the Devi herself!

16) Tiruccherai also called Saarakshetra is just three miles way from Sugandhagiri Temple and Saaranatha Bhagavan along with Saara Laksmi is worshipped as in erect position of standing; Devi Kaveri as the River worships the Main Deities at the time of Tula Sankranti in the month of Kartika stated to praise Saara Lakshmi as of far greater Mahatmya than that of Ganga Devi! Alwar Sant Shri Parakaala performed Mangala shasana here!

17) Nandapuri Vishnugaram is also situated  three miles south of Kumbhakonam. At this sacred place are Vishnugar, Jaganaatha, Nathanatha accompanied by Champakavalli Lakshmi where there is Nandi Titrha too. It is stated that the illustrious Shibi Chakravarthi visited this  hallowed place and had the ‘saakshat- kaara’ or actual vision of Maha Vishnu[ Sibi was tested by Agni and Indra assuming the forms of a pigeon chasing a kite and when prevented by Sibi, the kite demanded the pigeon as its food but the pigeon demanded safety of its very life. Finally, the King measured an equivalent flesh from his thigh as of the pigeon’s meat and settled the noble principles of Dharma and Nyaya-Virtue and Justice and became the most ideal King ever!] Similarly Nandi Deva too was blessed by Nathanadha and immortalised the title of Nandapuri Vishnu! Alwar Sriparakala consecrated the Kshetra.

18) Tiruvelliyankudi or Bhargavapuri is a Place of Divinity again 5 miles from Kumbakonam where the devotees see for themselves the Kolabilli Raman or Vichitra Kodanda Raman accompanied by MarakataValli Lakshmi as the Lord is in ‘shesha shayana’ posture. This temple is also blessed with Shukra Pushkarini the Brahma Tirtha, as visioned by Brahma, Indra, Sukra and Maharshi Parashar too. Alwar Sri Parakaala performed Mangal Shaasana at this place of high virtue. Maharshi Shukracharya overcame his blindness as was caused by Lord Vamana the ‘Avatara’ or incarnation of Maha Vishnu as he stopped the flow of water from the vessel of King Bali while the latter sought to pour the water from the Vamana’s vessel as donating the three lokas in charity and created an obsruction in the nozzle of the Daana Paatra or the charity vessel.

19) Teraullundur or Rathapaata Sthala some three miles off  Kutralam Railway Station is blessed with the temple of Aamarudhi Appan Devadhi Deva along with Devi Senkamalavalli or Aruna Kamala valli Lakshmi in standing position. Dharma, Uparichara Vasu and Kaveri had the divine vision of the Deva-Devis and Alwar Parakala performed the Mangala Shasana of the Temple. The background of this Appan and Kamala valli temple is recalled as once there was an argument between the Vasu Devata and Maharshis in regard to a point of dissent in the context of perfoming yagjnas  and in the argument, the chariot of the Vasu fell down from the sky to earth due to the curse of the Maharshis! It is also stated that Dravida Poet who scripted Ramayana viz. Kamba was born at this very place.

20) Tiruvindalur  or Indrapur which is three miles near Mayavaram Junction has the divine temple of Sugandha Vananatha, Maruviniya Mandan Bhagavan along with Chandra shaapa vimochanavalli or Pundarikavalli Lakshmi in ‘veera shayana’ posture. This Temple has sacred water body viz. Indu Pushkarini, besided the presence of Kaveri River. Chandra Deva prayed to Vishnu to get rid of the curse of his father in law Kashyapa Maharshi as the latter received the complaint of his daughters viz. the thirty one Naksharas that Chandra was in excessive love for Tara the wife of Devaguru Brihaspati in complete neglect of the wives. Alwar Parakala consecrated this holy temple.

21) Shirupuliyur or Vyaghrapura near Parelam Railway Junction at Kollumaagkadi where Arulmakadal or Karuna Samudra Bhagavan is stationed in the holy Temple along with Tirumaa magal Devi or Samudra Kanya Lakshmi in ‘sesha shayya’ posture near Ananta Sarovara or Manasa Pushkarini. Both Veda Vyas and  Vyaghrapaada had the celestial vision at this place  while Alwar Shriparakala sanctified the Temple.

22) Tirukkanna -puram or ShriKrishnapur, Kanvapura is on way from Peralam to Tiruvaayur at Nannilam is the hallowed Temple of Shouriraja Bhagavan and Kannapura/ Krishna pura Nayaki Lakshmi in standing position where there is Nityapushkarini as visioned by Kanva Maharshi. Alwars Shathakopa, Kulashakara, Vishnuchitta and Parakaal had together sanctified this Temple. There is a scar on the face of the Shouriraja Bhagavan as the Chola King Kumikantha out of vengeance took to a spree of converting Vishnu Temples destroyed replacing with Shiva Mandiras and a singer at this Kannapura Temple sang very emotional songs meaning as to why Shouriraja tolerated this betrayal of Vishnu Devotees and threw the cymbal at the Bhagavan’s idol and even now that scar on the Idol’s face continues  even as the King was punished for his misdeeds!

23) Tiru Krishnamangai or Krishna Mangalapur near Tiruvaayur is the sacred Temple of Bhaktavatsala Bhagavan along with Abhisheka Valli Lakshmi. Varuna Deva and Lomesha Maharshi had ‘saakshaatkara’ of the Bhagavan. Local devotees have firm belief that several Devas do personally worship the Idols in view of certain evidences noticed by them. Sri Parakaal Alwar  had concecrated the idols in the past.

24)Tirukkannank- gudi (Krishna Kuti) on Tiruvayur-Kouvilore line is situated the holyTemple of Shyamalamenipperumal Bhagavan and Aravindavalli Lakshmi as also Ravana Pushkarini. Maharshis Bhrigu and Gautama visioned the Vishnu- Lakshmi Swarupas and Alwar Sriparakal consecrated the Temple.

25) Tirunaagai or Nagapattinam  is famed for the Koil of Soundraya Raja Perumal and Soundaryavalli Lakshmi in standing position where Saara Pushkarini is the famed waterbody. This was the very Temple where Alwar Sriparakaala had the ‘saakshaatkaara’ of the Lord. Incidentally, there is the Sundara Raja Perumal Koil in Madurai too as the Lord is seated on a throne with Sri Devi and Bhu Devi as also a Madhuvalli Lakshmi sub temple seperately.

26) Kaalisseerama Vishnugaram or Trivikramapur near Shiyali Railway Station is blessed with the Temple of Trivikrama Murti Bhagavan along withAmritavalli Lakshmi are in standing posture where Chakra Tirtha and Shankha Pushkarini too are ever flowing. Shri Ragavenrda Swami spent his last days of life here. It is locally believed that Maharshi Ashtavakra had the ‘saakshatkara’ at this holy temple. Incidentally, Ulaganadha Perumal Koil in Kanchipura withVamana Deva with foot up hitting the high ceiling as acoompanied with Devi Amudavalli Lakshmi is a famed Vaishnava Temple, besides of course the famous Varadaraja Swami Koil.

27) Tiruvaali Tiru nagari or Parirambhapura near Shiyali again is known well as the koil of Sundara baahu Bhagavan and Amritavalli Lakshmi where two pushkarinis viz. Ilaakshani and Ahladini. This was the temple where Prajapati had the ‘saakshatkara’ of the Vishnu- Lakshmi Swarupas and so did Alwar Parakaala who also sanctified the Temple.

28) Manimand Koil or Tirunaagur-Nagpuri Koil is near Vaideshwaram Koil has the sacred Nara-Narayan Bhagavan and Pundarikavalli Lakshmi as seated in a pranava viman. This temple is blessed with Indra Pushkarini and Rudra Pushkarini. Both Devendra and Ekadasha Rudras had the ‘saakshaatkaara’ of the Lord and Alwar Parakala performed the consecration of the deities.

29) Vaikuntha Vishnugaram or Vaikunthapura isTirunaagur with ShriVaikunthanaath Pundarikaaksha and Devi Vaikunthavalli Lakshmi as seated in the Ananta vardhana vimana; both Lakshmi Pushkarini and Uttanka Pushkarini are well known here as Uttanka Muni and Upachara Vasu had the ‘saakshatkaara’ of the Deities and Alwar Sriparakaala performed the temple’s ‘mangala shaasana’ or  sanctification.

30) Arimeya Vishnugaram or Nabhapur is situated in Tirunaagar itself where the temple of Kunjamaagkutta Perumal or the Dancer on Clouds and Devi Arunakamala Valli Lakshmi are seated on Uttunga Vimana. This temple has two Tirthas viz. Koti Tirtha and Amuda or Amrita Tirtha. Uttanga Muni visioned the Deities and Sriparakaala had performed the ‘Mangala Shashana’.

31) Vishnupurushottamam or Purushottama Temple is again situated in Tirunaagar itself with Purushottama and Devi Nayaki and this hallowed Mandir has the flow of Ksheeragandhi Pushkarini while Upamanyu Muni visited and had the ‘saakshatkaara’ and Alwar Sri Parakala consecrated the Temple and the Idols.

32) Semponseya Koil or Swarna Mandira too is in Tirunaagar with Swarnaranga natha and Allimaamlar Lakshmi in standing posture as Kanaka Tirtha and Nitya Pushkarini flow and Rudra deva visioned and Alwar Sri Parakaala had sanctified.

33) Tiruttendri-yambalam or Lakshmi Ranga natha in Tirunaagara has two principal deities viz. Senkanamamaal or Arunaakhsa Bhagavan and Senkamala valli or Aruna kamala valli Lakshmi in ‘shayana’ posture; this Kshetra has Surya Pushkarini while Shesha Deva visioned and Sriparakaala had sanctified the Mandir.

34) Tirumanikkudam or Manikuta is near by Tirunaagur with the temple of Manikutaka naayaka and Devi Tirumakal Lakshmi with Chandra Pushkarini while Garuda Deva had ‘saakshaatkaara’ and Sri Parakaala Alwar had sanctified.

35) Near by the Tirumanikkudam is the temple of Tirukkaavalampaadi or Talavan with Gopala Krishna Bhagavan and Devis Rukmini and Satyabhama as visioned by Vishvaksena, Mitra and Rudra Devas as the Alwar performed the mangala shasana, while Padma Pushkarini flows near by.

36) Tiruddevanaar Tokai or Keelaicchhaalai Deva nagar near Tirunaagur with the idols of Deva naayak and Kadalamakal or Samudra Kanya Lakshmi along with Shobhana Pushkarini while Maharshi Vasishtha had the ‘saakshaatkara’or direct darshan.

37) Tiruvellakulam or Swetahrada near Thiru Devanaar is the Koil of Bhagavan Krishna Narayana along with Devi Purvartirumkala Lakhsmi as the Sweta Pushkarini flows and Ikshvaaku vamshiya Svetaraja visioned the Deities.

38) Parthanpalli or Partha sthala also around Tirunaagur is blessed with the presence of Taamirai natha  or Padmanatha accompanied by Taamirai nayaki or Padma nayaki in standing posture. Shankha Pushkarini flows here. Varuna Deva, Ekadasha Rudras and Partha Arjuna were fortunate to have their actual vision of the deities and as stated at most of the temples, Alwar Sriparakaala performed the mangala shasana here too.

39) Talaicchanka- naamnamadiyam / Talaicchenkaadu or Shankhapur is hardly three miles away from Parthanapalli where there is a Temple  of  Naamandiyapperumal Velasudapperumal or Bhagavan Chandra paapa vimochana Chandrakanta along with Devi Tallecchanga Nachiyar – Senkhamala Valli or Aruna Kamala Valli blesses the devotees in the standing position. Chandra Deva and Devas had the ‘saakshaatkaara’ of the Deities in celebration of the annulment of curse to Chandra. Bhrugu Yogi Alwar, besides Parakala Alwar had danctified the Temple.

40) Tillai Tiruchitrakutam near Chidambaram-the city otherwise popular for the Akasha Linga as Nata Raja- is also the sacred temple of Govinda Raja Bhagavan and Devi Pundarika Valli in shayana or lying position. There is a Pundarika Sarovara too at this Temple. Maha Deva and 3000 dikshitaas besides Kanva Maharshi had ‘saakshaatkaara’ of the Deities in the Temple. Alwars Kulashekhara besides Parakaala had performed ‘mangalaashasana’.

41) Tirukkunadal or Madurai hosts Sundara Raja Perumal accompanied by Vakulavalli, Marakata valli, Varaguna valli, and Madhuravalli Lakshmis too seated comfortably. ChakraTirtha and Hema Pushkarini are the two water bodies. Maharshis Bhrigu and Shounaka had their ‘saakshatkara’ At this hallowed Temple. Alwar Vishnuchitta and Sant Parakaala performed ‘mangalaashasana’ at this Temple.

42)Tirumohur or Maahur is some seven miles away from Madurai is the temple of Kala Megha Deva and Mohurvalli or Meghavalli Lakshmi in standing position. At this Temple there is a Ksheeraabhdhi Pushkarini. Rudra, Brahma, Indra and several Devas  were all blessed with Megha Deva Vishnu and Meghavalli Lakshmi with their celestial darshan.This was the Place where Vishnu turned into the form of Mohini and distributed Amrit to Devas and subsequently assumed the swarupa of Kaala Megha, as prayed by the Devatas. Alwars Shathagopa and Parakaala did mangalaashasana at this temple.

43) Tirumaaliramcholai or Vrishabhadri is some 12 miles from Madurai being the famous Alagar Koil. References to this Mandir are made in a number of Puranas including Varaha Purana, Vamana Purana, Brahmada Purana and Agni Purana! Yama Dharma Raja performed Tapasya to Maha Vishnu by assuming the form of a Vrishabha or a bull and secured his Darshan and thus this Mountain is known as Vrishabhaadri. When in his ecstasy as Maha Vishnu appeared before Yama, the latter danced and from the ‘nripura maala’ or a string of trinket bells tied around his feet fell out a bell that materialised a water spring called Nripu Ganga, stated to be a wash out of sins by taking bath in it. One needs to purify by the body bath and enter the Temple of Bhagavan Alagar and the original installation of Sundara Raja Narayana / Kalagar along with Sridevi and Bhudevis on either side was performed by Yama Dharma Raja himself. None knows as to when the construction of the Temple was made but the belief is that Shri Poigai Alwar, Bhutattalwar and Payalvar are traced back to have venerated the Idols even during Dwapara Yuga times as given in Vaishnava Scriptures. Even Pandavas along with Draupadi Devi visited the Temple and stayed in the cave of the Mountain worshipping Alagar Bhagavan and till date there is a Pandava Shayya or the bed rocks in the cave during their ‘Agjnata Vaasa’ or Living In-cognito following their agreement with Kauravas as they lost the bet in a dice game. The daily abhisheka of the Main Deity continues to be performed by the Nripura Sarovara water only since any other type tends to disolour the Deity. Karuppu Swami is venerated with daily pujas as he is the guardian of the entire establishment at the Temple.  A grand festival is celebrated now for five days on Chaitra Shukla Chaturdashi as Bhagavan Sunderraja on the Purnima day commences his Yatra from Madurai reaching Nanduiyur after crossingVegavati River, rest overnights there, reach Tenur , Ramaraya Mandapa, Mysore Raja Mandapa and return toVrishabhadri on the fifth day. Another such festival for five days is also organised from Ashadha Shukla Purnima.

44)Srivilliputtur: Famed for Rangamannar Mandir, this Place is some 16 km from Viruddhunagar the birthplace of Perialwar Vishnuchitta Swami, whose daughter Andal or Godamba, stated to be of Devi Lakshmi’s Manifestation. This hallowed Place is the abode of Ranganatha / Ranga Mannar as affectionately popular. The Ranganatha Mandir is known for wall paintings depicting Bhagavat Leelas and Incidents of Maha Bharata. At the Sanctum of the Temple are the Idols of Ranganatha and Godamba. At this Temple itelf is situated another Mandir underneath which is the Murti of Bhagavan Nrisimha and on the upper level is Seshashayi Vishnu with Devi Lakshmi at his feet, besides Vatapatrashaayi Murti in the company of Garuda Deva and of Maharhis like Durvasa. Nearby the Rangmannar Temple is a Sarovar where Andal Devi used to bathe. Some distance away is Shiva Linga Vishwanatha and a separate Parvati Mandir, where Shiva Ratri Festival is observed. Further to the Shiva Temple is stuated a Lord Venkateshwara Mandir with Sridevi and Bhudevis. Shankarnarayana Koil is a unique presentation of Shankara and Narayana as half body parts as in the concept of Arthanareeshvara of Shiva- Parvati; interestingly the Hari-Hara Deva Idol is installed in between the two separate Murtis of Shankara and Narayana!

45) Tirukoshthiyur or Goshthi pura : Some 10km from Tirupattur on Trichy-Shiva Ganga highway, 50 km from Shiva Ganga and hardly 15-16 km from Karaikudi is Tirukoshtham where Tri Murtis conferred each other as to how to exterminate Hiranyakashipu and was also the birthplace of Nambi Andar the Preceptor of Ramanuja Acharya. More so, this hots the famed Tirukoshtyur Temple where Lord Perumal is worshipped in a four tier structure in distinct postures as Bhagavan Ktishna in dance form, Soumya Narayana as in shayana / reclining posture, Adheeshta Narayana and the final one as Paramapada natha.It was at the top tier that Ramanujacharya was administerd the Ashtakshari Mantra Namo Narayanaya namah by his Guru Nambi Adar in the presence of Swami Narasimmha. To learn this mantra, Ramaujacharya is stated to have visited 17 times from Srirangam but the Guru declined to meet him each time; as and when he knocked at the Guru’s door, he introduced himself as ‘Ramanuja has arrived’ but there was no response and finally on the 18^th time he announced saying ‘ your beloved Ramanuja has arrived and the Guru opened the door. The legend is recalled that having conferred like wise at Ahobilam another famed Vaishnava Sthala for planning the termination of Hiranyaaksha by Vishnu’s ‘Varahavataara’in the past, this would be another ‘Goshti’ or serious discussion since Hiranyakshpu achieved the boon of non execution of a species of neither a man nor animal and not even a Deva. At the Goshthi finally it was decided that the Asura could be killed by a special species viz. Nara + Simha or Narasimha! Hence the solution arrived was that Hiranyakashipu could be killed despite the boon received by the demon. The festivals observed at the Temple are Chitrai Tiruvila (April-May), Maasi Magham (Feb-March) and Adipooram (July-Aug) each for 10 days. Alwars Bhutayogi, Maha Yogi, Shathagopa, Vishnuchitta and Parakala had all performed mangala shasana to this very sacred Tirtha. Satyagiri is on way from Trichinapalli-Manadurai Railway Line where Satyagirinath Bhagavan and Uyyavadaal Lakshmi.This Place has Satyagiri, Satya Tirtha, and Kadamba Pushkarini. Satya Devata was stated to have had his celestial darshan here.

46) Tiruppullaani or Darbha shayana: The next Railway Station from Rameshwaram is Ramanatha puram where Darbha Shayana Mandir is distinct and popular as Kalyana Jagannatha Devassilaiyar Bhagavan and Devi Kalyana Valli / Devasmilai Lakshmi are presented in standing posture. Before launching the program of Ravana Samhara, Samudra Setu bandhana was the very first step and thus the worship to Samudra Deva was performed. As Sumudra Deva did not initially respond even as Rama requested the Samudra Deva by spreading a bed of Darbha grass, Rama lied on the bed conveying his protest. Finally he had to threat the Samudradeva that he would destroy the Seas as Samudra appeared and apologised to Rama and as a result, the high tides subsided and the Sea waters lost their pounding speed and roar. Hence the fame of the Darbha shayana Kshetra and the importance of the Mandir with the big Idol of Kodanda Rama with his Dhanush! This Place too is worthy of snaanam, dana and puja especially in Hema Tirtha and Shukra Tirtha besides an Ashwattha Vriksha. Tiruppulani is also situated where Rama inclined as a ‘Darbhasayi’ (lying on a Darbha mat) soliciting Varuna Deva to facilitate smooth cross-over of the Sea to reach Lanka; Shrines of  ‘Nava Grahas’ whom Rama prayed to remove obsctacles during the ensuing Rama-Ravana battle. Maharshi Darbharani had his celestial vision of Rama as darbha shaayi. Devipattana also away some 12 miles is where barren women are blessed with progeny as also Jagannadha Shrine where Ravana’s brother Vibhishana surrendered to Rama and was made the King of Lanka later on. Skanda Purana refers to this Place as that for hiding the remaining followeres of Mahishasura killed byDurga Devi, as they drank the waters of Dharma Pushkarini where Rama performed puja to Nava Grahas but Shri Rama pulled them out and destroyed them at Chakra Tirtha since Sudarshana pulled the Asuras out and terminated. Devi pattana is also called Nava Pashayana a Stone Pillar signifying Nava Grahas.47) Tiruttamkaalore or Shitodyaana pura in near Shivakaashi where stands a ‘divya kshetra’ where Appan, Tanakaalappan and Anna nayaki and Ananta nayaki are visualised in standing position. It is stated that Pandya King  Shalya had the divya darshan of the Appan and Nayaki and so did Shri Vallabha and Vyaghra Rishis while Alwars Bhuta Yogi and Parkala had sanctified the Divya Vigrahas and the Temple. 48)  Sirippillur at is Railway station on Viruddh nagar and Tenkashi Raiway line is famed for its Periyalvaar or Vishnuchitta Swami’s birth as also that of his illustrious daughter ANDAAL or GODAMBA, considered as the incarnation of Sri Lakshmi herself. This hallowed Place has the Temple of Sri Ranga Nath or Ranga Mannar and Godamba as of Lakshmi form. The Main Deities are in shayana posture being under a Vata Vriksha with Garuda Deva in service. The Temple premises has Tirumukkula Tirtha and Alwar Vishnuchitta had performed Magala shasana.49) Sri Varamangai/ Totadri- Nanganeri: From Tirunelvelli to about 20 miles is the sacred Temple of Vanamalai Perumal (Devanayaka Totadri) and  Devi Varangmai Lakshmi as they are seated in ‘padmaashana’. This extra –ordinary Vaishnava Kshetra of Dakshina Bharata  is near to the heart of Shri Ramanujacharya and one of the Moola Peethas of his whose Upa danda, Kaashthasana or the Seat on which he sat, theshankha chakra mudras as always cherished by him are still preserved. Besides the principal deities, also present are Sri Devi, Bhu Devi, Neela Devi, Vishvaksena, Garuda, Chamara graahini, and Chandra-Suryas. It is stated that Brahma Deva, Devendra, and Maharshis Bhrigu, Lomesha and Markandeya achieved their divine vision and Alwar Shathagopan did mangala snaana. According to Kshetra Mahatmya, the Vanamala Perumal was dug up deep from Earth, and from his body there were some dig pits or cracks felt on the body of the Idol and that is why there is a ‘taila snaaa’ or oil bath of the idol daily! Half of the oils used for the ‘tailabhishkas’ are deposited in the Pushkarini which is taken by the devotees for curing incurable skin and indigesion / wind diseases since the waters of Pushkarini possess herbal values from the ‘abhishekas’. Thisis the center of Totaadri matha. The charana padukas or the foot wear of the Totadri Perumal are considered as Vishnu Chitta Alwar himself.

50) Tirukkurinkudi or Kurunga nagar:  From Totadri/ Vaanmaamalai to some 8 miles south-west is Kurang nagar where Bhagavan Tiruppalkadala Nambi along with Kurukkungudivalli Lakshmi; this Bhagavan is also known as Vaishnava Nambi, Malai Mela Nambi, Ninnar Nambi, Iduna Nambi, Tiruppalkadala Nambi. Parama Shankara himself had the divya darshan of the Bhagavan, while Alvars Bhaktisaara, Shathagopa, Vishnuchitta and Sriparakaal had performed ‘mangala shaasana’/ sanctification.

51) Tirukkurukur or Alwar-Tirunagari-Shrinagari: In between Tirunelvelli and Tiruchendur is the Temple of Adi Nath Perumal and Adi Nayaki in standing posture. At this Place flows Tamra River as also Brahma Tirtha. Brahma, Alwar Sathagopa and the famed poet Madhura Kavi are stated to have divya darshana of the Perumal. The legendary background of this place is described as Bagavan Adi Nath directed Lord Brahma to perform Tapasya – Hey Ka, Kuru! Or Brahma Deva! Do perform Tapasya or intense meditation at this Sacred Place! Incidentally, this is the Mukti Place of Alwar Sant Shathagopa!

52) Tulaivillimangalam or Dhanvi Mangala: Two sacred Temples are situated at Alwar Tirunagari viz. Devanath Bhagavan and Devi Karundkingya Lakshmi as also Aravinda Lochana and Kumudakshivalli Lakshmi. The River Tamraparni and Varuna Tirtha are near these twin Temples. Indra, Vayu and Varuna Devas had the benefit of divine vision of these deities.Alwar Shathakopa had concecrated these temples.

53) Shri Vaikuntham has the hallowed temple of Kallippiraan Vaikuntha natha Bhagavan and Vaikuntthar valli Lakshmi both in standing posture on the banks of Tamraparni river, besides Prithu Tirtha. Devaraja Indra and Devas who accompanied had the celestial vision and Alwar Shathagopa did the sanctification.

54) Varagunamangai or Varaguna is close to Sri Vaikuntham with the Temple of Vijayaasana Bhagavan and Varaguna Lakshmi are seated comfortably facing east. At this hallowed place are Deva Pushkarini and Agni Tirtha. Agni Deva had the celestial vision and Alwar Shathagopa performed Mangala Shasana.

55) Tiruppulinkudi or Chinchaakuti is close by a mile to Varaguna where there is the temple of Karyanchanavendan Bhagavan and Malaramangai Nacchiyar or Padmajavalli Lakshmi are in shesha saayi posture facing east. Varuna tirtha and Nirruti Tirtha are situated at the Temple premises; Nirruti Dikpaala, Varuna and Dharma Devatas had ‘saakshatkaara’and Alwar Shathagopa did the ‘Mangala Shaasana’here.

56) Tirukkulandai or Perinkulam Brihattadaag is seven miles near Shri Vaikuntham, where Maayakoothan Bhagavan along with Kulandai Valli or Ghata Valli Lakshmi are signified in a standing posture.Perunkullam or Brihattadaag  is adjacent to the holy temple. Brihaspati had the celestial vision.

57) Tirupperai or Shri Naampura is south west of Alwar Tiru nagari as at 51 above. This is the sacred temple of Makarengukkulaikkaadan / Makaraayita karna paasha Perumal and Devi Makaaayitakarna- paasha Naacchiyar or Nayaki Lakshmi seated eastward. The Temple premises has the sacred Tirtha named Shukra Pushkarini. Brahma, Ishana Rudra and Shukra had all their ‘divya saakshaatkaaras’ here.

58) Tirukkollur or Mahanidhipura near by a mile to Tirupperai has the sacred temple of Bhagavan Vaittamanidhi / Nikshepanidhi along with Devi Kollurvalli Lakshmi as lying on ‘shesha shayya’. Kubera and Madhura Kavi had the divine vision of the deities and Alwar Shathagopa did the ‘mangalashasana’.

59) Tiruvantapuram: Trivendram, the Capital of Kerala State, is better known as the Unique Tirtha Sthana being the Abode of Ananta Padma Swami in ‘Anantavanam’ mentioned in Maha Bharata and Brahma Purana. Lord Padmanabha as relaxing in Yoga Nidra on the soft bed of of Ananta the celestial Serpent bestows the fulfillment of desires of Deva-Danavas, Yogi-Rishi Ganas and sarva charaachara jeevas, especially human beings.The legendary background of this manifestation of Maha Vishnu the singular Preserver of ‘Srishti’/ Creation as known through Puranas and Epics was that Maha Vishnu disguised as a mischievous boy, who wantonly spoilt a Sacred ‘Salagrama’-representing Bhagavan Himself-which a Sage worshipped and out of anger he chased the boy. As the Swami found the boy subsequently wandering on the Sea Beaches, a fisher woman heard a shouting at a boy whom the Swami identified ; she was threatening to throw the boy into the forest near Anantankadu Nagaraja Temple ie the place infested with poisonous serpents. Having got a clue, the Swami discovered the mischievous boy at the Temple forest; as expected the boy was hanging on the top of a ‘Illuppa’ Tree; even as he saw the boy, the tree branch got broken and suddenly he manifested himself as huge figure of Anantashayana Murti the Vishnu Swarupa with Ananta as his head at Tiru Vollom, nabhi at Tiruvanantapuram and lotus feet at Tiruppadapuram! Swami was dazed as he never ever even in dreams was that boy full of pranks! He broke down in a trance and having recovered somewhat, prayed to the Lord in ecstasy and beseeched him to shorten his alarmingly big swarupa to that of thrice his ‘danda’ or staff. Even so, the figure got shortened in three parts viz. Tiru mukham, Tiru vudal and Tiruppaadam- that is: Mangala Muhka-Mangala Deha-Mangala Paada or Lotus Feet of Auspiciousness. The Swami offered Naivedya of Rice Kanji, Uppu manga or Salted Raw Mango pieces in a coconut shell. The huge Swarupa of Ananta Padma naabha was installed in a Temple after anointing with chandana kasturi etc. and so on in an appropriate new Temple with the assistance of the King, Brahmanas and Bhaktas on a single massive stone patform with carved embellishments. The Swami is reclining on the Maha Sarpa Ananta / Adi Sesha with hoods facing inwards signifying contemplation. Down his right hand is a Shiva Linga while the Swami has her consorts Sri Devi representing prosperity and Bhu devi representing Patience and Power are seated nearby even as Lord Brahma seated on a Lotus emerges from the Swami’s navel.He is surrounded by some 1200 shaligrams from Nepal’s Gandaki River banks. Over the Samadhi of the Sadhu Mahatma who discovered the Swami was arranged to the west of the Main Temple, and subsequently the Bilwa Mangala Krishna Mandir stood up over the Samadhi. Two major Shrines inside the Temple are of Ugra Narasimha and Krishna Swami. Ekadashi days are special. Two major Festivals are Alpashy in Oct- Nov and Phanguni in Mar- April each for 10 days; besides every Navaratra is celebrated when Alankaras change daily. Also Laksha Deepam festival is celebrated for 56 days onec in every 6 years, the latest being in Jan 2014 when the atmosphere is simply celestial with Veda Pathanas, Cultural and other activities are continuous and full of faith. Dress code is compulsory and entry restrictions are strictly enforced. The Temple is indeed very opulent with considerable gold, jewellery and liquid cash.Besides ths glorious Temple, Tiruvananta puram is proud of very many other illustriousTemples of repute and faith venerated by thousands of yatris through out the year despite the Seasonal aberrations.

60) Tiruvattaar  Adi Keshava ( Parashurama Kshetra): From Trivendram to Tiruvattar the distance is some 7 km where on the banks of River Tamraparni, the Temple of Adikeshava and Marakata Valli Lakshmi is popular. The height of the idol of Adi Keshava as Sesha shaayi Adi Keshava. is as of some 16 feet; from one ‘Dwar’ or gate, the Bhagavan who is in a lying posture is visible with his Shri Mukha or propitious Face, the second ‘dwar’ displaying his ‘Vakshasthala’ or the region of his heart, and the third dwar displays his lotus feet, with his body crushing a Rakshasa. The legendary belief is that the Demon prayed to Brahma and in his liberal mood, allowed free access to a ‘Kadali phala vana’/ banyan fruit garden to assuage his hunger; but the demon started harassing the Brahmanas and Rishis interfering in their ‘Dharma Karyas’ and the latter appealed toVishnu who suppressed the demon; the latter appealed to Vishnu to always be under his body in that posture. This famed Kshetra is also called Parashurama khetra as Lord Parashu Rama had the ‘saakshaatkaara’ of Adi Keshava. Alwar Shiromani Shathagopa executed the ‘mangalaashaasana’ of this Kshetra.

61) Janardana: From Trivendrum to Varkala is some 16 km where Janardana Temple is famed for ever-emerging ‘dhup’or the scented smoke of ‘Sambrani’or Agarbatti made of scented crystals called ‘mengruk’ a bye- product of bamboo. In fact yatris collect the raw material of dhup from the Temple as that wards off diseases of skin as also a ‘drishti’ to children and garbhinis or pregnant women. Yatris bathe in a water fall collected from the Arabian Sea merging into a local sub-river and this Tirtha has sweet water called locally as Paapa Mochan or Rinamohan, Savitri, Gayatri and Saraswati; in fact persons observing Samudra Snaanas invariably take their baths at this Sacred Tirtha and then seek the darshan of Janadana whose Temple is at a height after ascending a few steps and washing their feet at a Chakra Tirtha near the entrance of the Temple. In the Center of an open area is the Temple surrounded by smaller Mandirs of Shasta Kumara, and Shankaa beside a Varta Vriksha, in which the main Deity Lord with a four handed Form of Shyama Janardnaa. The story of the Temple is recalled that once Brahma was performing a holy yagna and during this austerity period, a Sadhu who was moving about at the yagna premises asked for food and as food was served, the Sadhu expressed at the disappointment at the variey and quality of food served. Brahma being the host apologised for the quailty. Brahma realised that the principal host Vishnu himself was the Sadhu and prostrated to Janardana who displayed his own form as Brahma requested him to be in same form for ever as the latther consented and eversince the miracle of the Vigraha emitting the scented smoke of Agarbattis always with the scented crystals available aplenty.

62) Tiruvansparisaaram (Ramya sthala): Near Naagar koil is the Tiruvaal Maarban or the Ramya Vakshah-shtala of Venkatachalapati Bhagavan along with Kamalavalli Lakshmi seated purvaabhi mukha. In the premises of the Koil is the Lakshmi Tirtha. In fact, Sumudra snana is stated as of significance here as Kanyakumari Kshetra is only 20 miles southward to this Temple. Vinda Devi and aari Raja are stated to have had divine darshan of the Deva-Devis while Alwar Shathagopa performed mangala shasana here.

63) Tirucchenkunur or Sourabh pur: In the state of Kerala on way to Tiruvanantapura and Virudhnagar Railway line there is a town ship named Kottaarkara from where some 30 miles there is a Sacred Temple of Bala Krishna Bhagavan and Senkamalavalli or Arunakamala valli Devi on the banks of River Tiruchitraaru or Chitra. Shankara deva prayed to the Deities in connection with the killing of Padmasura.

64)Kuyttinaad or Shardula nagar is nearTiruchendunur has the hallowed Temple of Maayappiraan/ Adinath Bhagavan with Swarnatantuvalli Lakshmi.Near this Temple flows Papa vimochana Tirtha. Sapta Rishis had the divine vision of Adinatha while Alwars viz. Shathagopa and Parkala did the sanctification.

65) Tiruvanvandur is near Tiruppuliyur and Papanashanam and the Sacred Temple of Paampanyaippan or Paapanaashana Bhagavan along with Kamalavalli Lakshmi in standing posture. Maharshi Markandeya and Brahmarshi Narada had the ‘saakshatkaara’ of the Bhagavan and Devi Bhagavati  blessed both them.

66) Teruvallivaal or Keralpur is near Teruvanvandore has the temple of  Kolappiraan/ Gopala Krishna and Devi Selvatirukollindu or Balakrishnaayaki.In the pemises of this Sacred Temple is the Ghantaakarna Tirtha, besides the River Manimaala. Alwar Sant  Shathagopa enjoyed the divya darshana of the Deities.

67) Tirukkudittaanam has the temple of Adbhuta Narayan and Kalpavalli Lakshmi which is not far from Keralpur. This koil in its premises with Bhumi Tirtha had in the days of yore blessed King Rukmanga by the Narayana-Lakshmi Deities[ as quoted from Narada Purana,the King  enforced his subjects to observe Ekadashi Vrata by way of fasting and puja to such an extent that the pressure on Yamaloka decreased and traffic to Vaikuntha got a boost on deaths!]  Alwar Shathagopan conducted sanctification of this  Temple.

68) Tiruvaaranvallai Arranmulai or Samriddi Sthala is a few miles away from Sirabhpur mentioned at 63 above. Here Bhagavan Tirukkuralyappan or Shesha bhogaasana and Maha Lakshmi are seated in ‘Padmasana’as the temple has Veda Vyasa Sarovara and is on the banks of Pampa River. Brahma Deva had the ‘saakshaatkaara’ of the deities and Arjuna  had the distinction of performing the Idol ‘Pratishtha’.

69) Tirukkaatkarai / Maruttat is at Idepalli on Ernakulam- Shornoor Railway line where stands the divya kshetra of Kaatkarai Appan or Maruttataadhisha Bhagavan along with Devi Peruncchelpa nayaki Lakshmi. Maharshi Kapila was blessed here with the darshan of the Murtis and Kapila Tirtha is present!

70) Tirumallikkalam ( Shri Mooli dhaam) is at Angamali-Ernakulam- Shoranur Railway line and the well known temple there is of Tirumulikkalam or Sri Moolidheesha and Devi Madhura veni Lakshmi. Maharshi Hareeta was blessed with his divine vision. The Temple which has a Brihat tadaka was sanctified by Alwars  Shathagopa and Parkaala.

71& 72) Vidvatpura and Nava pura Divya Koils on the Shoranoor-Calicut Railway line itself are two Temples of sanctity, one near Pattaambi and another at Enkolam. These are Vidvatpura and Navapura. The former is the Abode of Vidya Bhagavan and Devi Vidya vardhini and the latter is of Bhagavan Narayana and Bhagavati Malarmangai or Devi Puyshpavalli. The former had the saakshatkara of King Ambarisha while the latter by Gajendra while Alwars Shathagopa and Parkala had performed mangala shaasana of the both these twoTemples and the Deities.

73) Tiruvayindira puram or Ahindrapur has the Temple at Cuddalore of Deva nayak Bhagavan and Devi Vaikuntha Nayaki Lakshmi. This Place is on the banks of Garuda River and also Shesha Tirtha in its precincts. Both Garuda and Chandra were forunate of the sakshatkaara of the deities while Acharya Vedanta Deshika scripted ‘Deva Nayaka Panchaashat’ and dedicated to the Deities. It was at this very place Sri Vedanta Deshika organised ‘Aoushadhagiri’ and also had the divya darshan of Hayagriva Bhagavan too. The illustrious Alwar Parkala had the fortune of performing the ‘Mangala shaasana’.

74) Tirukkovalore on the Villupuram-Katpadi Railway line is the Temple of Aayanar Trivikrama Bhagavan and Pankajavalli Naacchiyar Lakshmi are presented. Bali Chakravarti and Mrikunda Maharshi had their divya darshan of Trivikrama and Lakshmi at this very temple. This is the hallowed Temple where Saroyogi, Bhutayogi and Mahayogi not only had divya darshan and  initiated Paramapada yatra!

75) Tiruvallikkoni or Vrindaranya Kshetra is a cluster of Temples at Chennai viz. the famous Partha Saarathi Temple along with Rukmini, Lakshmi, Pradyumna, Anirudda, Balarama, and Satyaki in Ananda Vimana all in standing position. The belief is that Maharshi Veda Vyasa had done the Pratishtha and MaharshI Atreya initiated the Araadhana. Arjuna, Sumati Maharaja, and Tondaiman Chakravarti had the ‘saakshaatkaara’. Mannaatha Bhagavan and Devi Vedavalli in shesha shayya posture had the benefit of ‘saakshatkaara’ by Bhrigu Maharshi. Telliyasingar or Nrisimha Deva is in another cluster of temples as he blessed Maharshi Atri and Jaabaali with celestial vision and moksha too. Chakravarti Tirumakan or Lord Shri Rama along with Bharata, Lakshmana, Shatrughna along with Devi Sita is visioned by the devotees as standing in the Pushpaks Vimana facing southward. Deva Perumal as seated on Garuda Deva on sesha vimana is also in another temple cluster as Maharshi Saptaroma had the celestial vision. There is a Kairavini Sarovara in the Temple premises which is stated to merge Pancha Tirthas of Indra-Soma-Meena-Agni-Vishnu and Maharshis viz. Bhrigu, Atri, Marichi, Markandeya, Sumati, Saptaroma and Jaabaali all performed tapasya. Alwars Mahayogi, Bhaktisaara, and Parkaala did mangala shasana here.

76 & 77) Tiruninnarvur and Tiruvevvalur viz. Tinnanore and Veekshaaranya respectively are the two sacred places situated on the Chennai-Arkonam Railway line. The former is known for the temple of Bhaktavatsala Bhadraadri Bhagavan and Devi Ainnaipetta Tayar or Jagajjanani which was visioned in physical swarupas by Varuna Deva while the latter temple of Bhagavan Veera Raaghava and Kanakavalli Lakshmi by Shalahotra Maharshi. Varuna and Hutaashana Tithas are present respectively.

78)Tirukkadikai or Ghatikaachala is a very significant Kshetra which offers ready evidences and proofs of problems of preta badha and vyadhi nivritti or deadly experiences of ghosts and instant relief of body ailments. This temple is dedicated to Yoga Nrisimha and Devi Amritavalli and is situated atop a hill some eight miles away from Sholingur on the Arkonam-Baaja Road. There is a Tatkaal Pushkarini & a Hanuman Mandir.

79) Tiruneermalai or Toyadri is some three miles south of Pallavaram Station near Chennai is again a cluster of temples, viz. Neela megha varna and Padmahasta Lakshmi, Ranganatha and Ranga nayaki, Saanta Nrisimha, Ulaganda or Trivikrama, and Charavarti Tirumakan Shri Rama. Maharshis Valmiki/ Bhrigu and Markandeya, besides Bhakta Prahlada  had all the divya darshana of the respective Deities.

80)Tiruvidvendai or Varaaha Kshetra near Vandalore Station near Chennai off some 13 miles is the Sacred Temple of Varaha Swami and two of his consorts of Komalavalli and Akhilavalli, and Maharshi Markandeya had the celestial vision of the Deva-Devis.

81) Tirukkadalmalai at Chengalpat-Tirukkulakunnam is known for the temple of Sthala shaayan Bhagavan along with Neelamangai Lahshmi where Garuda River flows. Maharshi Pundarika had the celestial vision. One renowned wrestler named Mahamalla Nrisimha Varma hailed from this place and as such is named Mahamallapur. This is also the birth place of Alwar Sant Bhuta yogi too.

82. Hastigiri / Varada Raja Temple in Kanchipura is the most famed Kshetra of Vaishnavasampradaya besides Tirumala Balaji and Srirangam.  The Varada Raja Temple is encirled by three broad enclosures with its east facing eleven storyed gopura with the west facing main enrtance and  the sactum of Varada Raja Swami. Its passage from the gopura gate to the sanctum is from the Shata stambha mandapa where the procession of the Utsava Vigrahas commences. Near to the Mandapa is the Koti Tirtha Sarovara also called ‘Anantasara’ leading to a bridge and a Madapa and the Temples of Bhagavan Varaha, Sudarshana and Yoga Nara Simha on one side and on the other side is the Ramanujacharya Vigraha and the Vaishnava Peetha Compex, being renowned Eight Maha Peethas like Shri Rangam, Tirukoshthi, Melkote, Udipi and so on. Ahead the Guruda Stumbha in the second enclosure is the Lakshmi Mandira of Sri Perum Devi and Vishnu Vahanas like Hanuman, Elephant, Horse, Garuda, Mayura, Tiger, Lion, Sharabha etc. In is in the third enclosure is the Varada Raja Temple within a high rise platfiorm called Hastagiri like ‘Iravata’ as also Yoga Nrisimha, Vishwaksena. Varada Raja Swami is in the posture of a Sesha Shaayi even as lying on a float of water as presumed. The Sanctum of Varada Raja is called Vimana approachable by a staircase of 24 steps and inside the dwara he is Shyama Varna Chaturbhuja with shalagramas as his garland along with his Utsava Murti also. Having had their darshan, yatris take down the staircase and down the sanctum in a parikrama sight the Idols of Andal, Dhanvantari, Ganesha and others. Detailing the Varada Raja Mahatmya, Maharshi Markandeya recalls in Kamakshi Vilasa that Lord Brahma after the conclusion of his Ashwamedha Yagna at the Hari Kshetra on the Hasti Shaila Shikhira extolled Varada Raja Swami as ‘Jagan Mohanaakara’ or the Universal Mesmoriser with his ‘Chaturbahu’ Shankha-Chakra- Gadaa-Padma Mudra with his appearance as ‘Jagadarakshra’. Markandeya then narrated a legend about the origin of Varada Raja as quoted: Lakshmi and Saraswati asked Brahma to give his honest opinion as to the superiority between them and almost immediately Brahma favoured Lakshmi Devi. Sarasvati was highly disappointed and even annoyed with Brahma and took away the ‘danda’ or an Insignia that Vishnu once gave to her which was the power of  Brahma enabling the latter to undertake Srishti or Creation of ‘Charaachara Jagat’or of the Moveable and Immovable Beings. Thus the action of Brahma to create was disabled. Brahma did not wish to entreat Sarasvati to return the Srishti Danda but left for Himalayas to perform penance to Vishnu to request for an Emblem with Vishnu Amsha to Create instead of a Sarasvati-oriented Crest. Vishnu was pleased with Brahma’s Tapas and directed Brahma to perform hundred Ashwamedha Yagnas. Brahma then decided that instead of performing hundred such Yagnas it would be sufficient to execute one Yagna at the Hari Kshetra and asked Vishwakarma the Architect cum Builder of Devas to construct a huge Yagna Shaala right opposite the Idol of Narasimha; he discarded Saraswati as his partner at the Yagna but preferred Buddhi Devi as his ‘Yagna Patni’ to share the duties of a wife as prescribed. Brahma invited Devas, Devarshis like Narada, besides Gandharva-Yaksha- Kinnara-Apsara; Siddha- Saadhya-Muniganaas and decided to perform  a Year- long Yagna; he worshipped Ganeshwara first to facilitate the Yagna without obstacles and then worshipped Yoga Narasimha Swami and initiated the Yagna with formal Mantras by appointing Kumara Swami as Adhavarvu, Maheswara as Udagaata, Varuna as Prastota, Yama Dharma Raja as Hota and Indra who performed hundred such Yagnas in the past as the Yagna Brahma. Since Brahma did not invite Saraswati to participate, she was furious and created  powerful flames with her Maya Shakti with a view to destroy the Yagna but the Saviour of the Hari Kshetra viz. Vishnu arrested the Maya Shakti’s both the hands and disabled her. Saraswati took it as a challenge and released Kapalika Shakti but Vishnu in the Form of Nara Simha destroyed the Shakti. Enraged by her discomfiture , Devi Saraswati released ‘Daithyaastra’ but Daityaari Narayana made the Astra futile. Vagdevi then  created ‘Karaala Vadana Kalika’  and instructed the Maha Shakti to demolish the Yagna but Vishnu assumed an Eight-Hand Swarupa and having suppressed the Shakti sat firm on her shoulders. Finally with all her powers being overcome, Saraswati was humiliated and swooned out of anger and frustration and took the Form of  ‘Pralaya Swarupi’ called Vegavati River with disastrous speed from Brahmaloka down to Earth heading towards the Hari Shaila. Vishnu sensed the impending danger and decided to resort to her ‘maanabhanga’ or assault her physically;  having become nude he stood before the lightning flash of gushing waters  and  like a Huge Log lied across against the flow. Saraswati having visioned Narayana’s nudity was thus put to shame and without being  able to face him entered a ‘Bhu bila’ or  a big fissure of Earth and escaped. Then the Yagna commenced without any hindrance; the Yagna Pashu or the Sacrificial Horse was let loose and returned invincible and at the successful completion of the year long Yagna, the ‘Purnaahuti’or the Ultimate Offering to Agni as the climactic Homa of Cow’s ghee was accomplished and Brahma visioned a Massive Flood of Illumination on the Eastern Sky and  offered wide and palmful of concentrated homage to that Spendour . That was the most awaited Moment of Sweta Varaha Kalpa’s Vaivasva Manvantara-  Krita Yuga-  Nrisimha Bhagavatmika Samvatsara- Vaishakha -Shukla Paksha- Chaturdashi’s Hasta Nakshatra Suryodaya when Devadhi Deva the Supreme Lord of the Universe manifested himself from the Yagna Homaagni’ as Varada Raja Swami  and handed over the Insignia of Srishti to Brahma Deva. The latter went into raptures and placed the Insignia on his chest with tears of joy and got  non-plussed momentarily. After recovering from the pleasant shock, Brahma Deva installed  Bhagavan on the Hasti Shaila on a ‘Suvarna Simhasana’or a Golden Throne in the presence of Devas and other Celestial Beings and Maharshis; in order to cool down the charged and excited atmosphere as also to supposedly quench the thirst of Narayana who was just manifested from Agni, Brahma performed ‘Abhisheka Snaana’ to Varadaraja with potful thousands of Kamadhenu’s ghee with chantings of Sacred Veda Mantras and offered ‘Shodashopacharaas’ or the traditional Sixteen Services such as Aasana- Vastra-Yagnopaveeta-Gandha-Dhupa- Deepa-Pushpa- Phala-Naivedya- Tambula-Mantra Pushpa-Sangeeta-Veda Pathana- Tambula-Chhatra-Chaamaraas. The formal Puja was followed by bhojanas (Hearty Meals) served to Special Invitees  with Bakshya- Bhojya-Lehya- Chokshya-Paneenias to all concerned in the Maha Yagna. Also Anna Santarpana or Free Meals were organised to the entire citizens of Kanchipura.  Vishwakarma made a ‘Pratibimba Swarupa’or   Replica of ‘Aalaya’; and ‘Nagara’ Pradakshinas or Temple wise and Nagari wise Pradakshinaas or circumambulations were done on Elephant-back; in fact daily worships, Bhojanas and  ‘Gajotsavas’were also organised eversince. Pleased by all these arrangments, Varada Swami addressed ‘Brahmaadidevaas’ and Munis :

Yathaaham Virajaa teerey mama Vaikuntha pattaney, Jagadvyaapana sheelaavaad Vishnurityabhidhaayutah/ Prasiddho nivasaamyatra tathaa Kaanchi- purottamey, Harikshetram samaashritya Sarvaabheeshta pradaanatah/ Varadaabhidhayaa khyaato nivasaami nirantaram, Sarvey bhavanto madbhaktaassada maddarshaney rataah/ Sarvadaattraiva tishthantu Vaikunthaadati paavaney, Varshey Varshey Meshamaasi mama Janmadiney Shubhey/ Ghritadhaaraa sahasraabhishechanam mama pujanam, Utsavamcha prakurut Viprabhojana purvakam/ 

My Bhaktaas! Just as I had settled in Vaikuntha on the banks of River Viraja and got spread  all over the Universe as Vishnu, I will now reside in the Hari Kshetra of Kancheepura; hence those desirous of visioning me could do so with my name as Varada or he who would be the Bestower. In fact I will stay here for good  thus making Hari Kshetra as significant as Vaikuntha if not even better! You may therefore even reside at this Kshetra. Every year on my birthday during Mesha month you should all therefore perform ‘Goghritha dhaaraa sahasra -abhishekaa’or thousand Abhishakaas of Cow Ghee ( bathing) of my Murti and celebrate this day as a Festival and of ‘Brahmana  Bhojana.

Then Brahma Deva addressed all the Invitees of the Yagna to follow the instruction of Varadaraja Swami and assured that those who would participate in the Festival on the lines as instructed woul d secure ‘Maha Phala’.  Maharshi Markandeya narrated  to King Suratha one telling instance about a devotee who actually experienced this kind of Maha Phala : In the past, one Vaadaadhyaayi Vipra named Bhanuvarna of Gokula on the banks of River Yamuna visited Kanchipura and happened to perform ‘Ghritaabhisheka’ most coincidentally on the ‘Janma dina’ of Varadaraja Swami at the Hari Kshetra and on return to Gokula after some time passed away;  Bhanu varna was being flown to Swarloka by Devaganaas to honour him with the status of Indra but ‘Haridootaas’intercepted his Soul and took it away to the Everlasting Vishnupada; such indeed was the graceful gesture of Varadaraja Swami! Whoever recites the above account of Varadaraja Swami would certainly secure Varadaraja Darshnana, as assured by Maharshi Markandeya.

83.Venkataachala Mahatmya:

Venkataadri samam sthaanam brahmande naasti kinchana,Venkatesha samo Devo na bhuti na bhavishyati/

There indeed is no God like Lord Venkateshwara on Earth and none else like the self-manifested singular Deity worthy of faith, commitment and total dedication for now and for ever!

Crossing the Seven Hills of Vrishabhadri named after Nandi, the Shiva Vahana; Anjanaadri of Lord Hanuman; Neeladri named after Shakti Neela Devi; Garudadri the Vishnu Vahana; Seshadri named after Lord Shesha the comfortable serpent bed- abode of Vishnu; Narayanadri named after Lord Narayana and finally the Venkatadri the hallowed Temple Tirumala Venkateshwara is the ‘Deva Sthana’ of Andhra. This is one of the wealthiest and most visited Hill Shrines of Hindu Pilgrimage at a height od 3200 ft or 976 m approx. approachable by foot, road, rail and Air, beckoning the glittering ‘Suvarna Shikhara’ or Golden Top,  par excellence!  Around the Temple, the most significant places of interest included are Axakasha Ganga, Srivaari Sacred Feet, Paapa vinashana, Shri Ramanuja Shrine, Swami Pushkarini, Varaha Swami Temple and down the hills the famed Shri Padmavati Temple.

Being the Outstanding and World famed Tirupati-Tirumala Divya Kshetra, the most Sprawling Temple Town of Balaji literally elevates the yatris to heights of Sacrifice and Faith on the bedrock of Dharma. Magnetising devotees from far and wide, the torrential flood of yatris is perennial here. Indeed Lord Venkateshwara is the wealthiest God of the World, crossing the hopes of the Pope in the Vatican City!

Shrinivasapuraa Vedaah Shri Nivasaparaa makhaah, Shrinivasa paraah sarvey tasmaadanyatra vidyhate/ Sarva Yagna Tapodaana tirtha snaane tu yat phalam, Tat plalam koti gunitam Srinivaasasya sevayaa/ Venkataadri nivasam tam chintayan ghatikaadwayam, Kulaikavimshatim dhutwaa Vishnu loke maheeyate!

All the Vedas do merely propose Bhagavan Shrinivasa only exclusively. All the yagna karyas do target Shrinivasa only. Indeed, all kinds of Bhakti or devotion merge into and identify with Shrinivasa alone. The totality of Yagjna, Tapa, Daana, Anushthaana and Tirtha Snaanas falls far short of Shrinivasa seva! Those residents of Venkatachala engrossed in the true service of Venkateshwara shall liberate the souls of the previous twenty one generations and qualify themselves too to Vishnu Loka. The yatris invariably halt over at Tirupati down the Tirumala’s Seven Hills where  Govinda Raja Temple set up by Ramanujacharya with the Shesha saayi Narayana is the Main Attraction  with some 15 smaller Deva Mandiras in and around the Sanctum. One of the Ashta Peethas of Ramajucharya is also significance here. Tirupati is also the Abode of Kodandra Rama, Devi Sita, Lakshmana and Huanuman. Once up the Seven Hills, the prime destination no doubt is that of Lord’s Divya darshana, yet the priminaries are the Kalyana gattaa for the Hair Sacrifice, Swami Pushkarini followed by Varaha Swami darshana and then to the Q complex to Vaikuntha for the climactic experience of bliss. Most significant Tirthas up the Hills are Akasha Ganga, Paapa nashana Tirtha, Vaikuntha Guha dhara, Pandava Tirtha, and Jaabali Tirtha.  In the ‘Vaishnava Khanda’ of Skanda (Kartika) Purana, Varaha Deva gave ‘Upadesha’ (instruction) of the Sacred Mantra Om Namah Shri Varahaya Dharanyu Uddharanaya Swaha to Bhu Devi and its significance; the Mantra fulfills all desires and leads to liberation. A Manu called Dharma recited the Mantra persistently and attained Moksha; Indra chanted it and regained his throne that was occupied by demons therebefore and Anantha the Chief of Serpents secured such extraordinary strength as to hold the weight of Prithvi (Earth) on his hoods. Bhu Devi expressed her gratitude to Varaha Deva to have saved from the grip of Demon Hiranyakasipu as also taught the Great Mantra. She admired Varaha Deva for providing the power and perseverance to hold the weight of huge mountains and desired Him to describe to her the names of some of the illustrious Mountains the weight of which was borne by her. These include Sumeru, Himachal, Vindhyachal, Mandarachal, Gandhamadhan, Chitrakoot, Malyavaan, Pariyatrik, Mahendra, Malay, Sahya, Simhachal, Raivat and Anjana; in the South of Bharat the most significant are Arunachal, Hasthiparvat, Grudhrachal, Ghatikachal and most importantly the Narayana Giri or Venkatachala which possesses the Seven Tirthas in the Mountain Range viz. Chakra Tirth, Daiva Tirth, Akasha Ganga, Kumaradhari Kartikeya, Papanashani, Pandava Tirha, and Swami Pushkarini. Varaha Deva affirmed that in Krita Yuga, the most important Mountain Range was that of Anjanagiri; in Treta Yuga it was Narayana Giri; in Dwapar Yuga was Simhachal and in Kali Yuga again the most sacred mountain range is Venkatachala. In Magha month when Surya Deva is in Kumbha Rasi on Purnima day coinciding with the Makha Star, Skanda worships Venkateswara on the banks of Swami Pushkarini Tirtha at the noon time and devotees performing ‘Snaan’ and Puja as also ‘Annadaan’ are blessed by the Lord. Similarly, Snaans, worships and charities at Venkatachal are highly beneficial on the auspicious timings when Surya is in Meena Rasi on Purnima with Uttaraphalgini in Thumbha Tirtha; when Surya is in Mesha Rasi on Purnima with Chitra Star in Akasha Ganga at early mornings; when Surya is in Vrishabha Rasi in Visakha Shukla / Krishna fortnights on Dwadasi Sunday / Tuesday at Pandava Tirtha on evenings; on Sundays of Shukla / Krishna fortnights, coinciding Saptami at Papanashana Tirtha; on Brihaspati / Vyakteeta Yogya, Star  Pushya / Sravana Mondays etc;  Varaha Deva described to Bhu Devi that Emperor Akash decided to perform a Grand Yagna on the banks of Arani and while tilling, he found a girl child and as he was issueless, brought her up as their own, named as Padmavati. Once Sage Narad met Padmavati as she was grown up as an eligible bride and predicted that she would be the wife of Lord Srinisasa of Venkatachal. Almost immediately she met a Stranger in the Royal Garden and introduced himself as Anant or Veerapati from Venkatachal Mountain and that he was hunting a wolf. Padmavati’s companions rebuffed Ananta Deva that hunting was prohibited in their garden. Anantha returned but desired intensely that Padmavati should become His life partner and sent Vakulamala to the court of Emperor Aakash to negotiate their wedding. The Emperor had no bounds of joy and the holy wedding of Lord Venkateswara and Padmavati took place in style and grandeur when Devi Lakshmi was present to make Padmavati happy and comfortable, whereafter they all resided in Tirumala bestowing boons to lakhs of Devotees till date.  Varaha Deva narrated the background of Padmavati’s earlier birth as Vedavati to Bhu Devi. Vedavati was a companion of Devi Lakshmi and when the latter became Rama’s spouse as Sita, she left for forests to perform Tapasya, but demon Ravana misbehaved with her and she ended her life by jumping into fire and cursed Ravana that his entire clan would be wiped out because of a woman. Sita was abducted by Ravana by creating such circumstances that Maricha was converted as a Golden Deer; Sita took fancy for it and prevailed Sri Rama to chase the animal which deceitfully wailed as though Rama was in trouble and Lakshmana had to leave Sita alone even by drawing a Lakshman Rekha that none could cross. The vily Ravana dressed as a Tapsvi revealed his real form as soon as she was prevailed to cross the fiery Lakshman Rekha and forcibly took her to Lanka. After Rama killed Ravana, there was ‘Agni-Pariksha’ (Proof of Purity / by Fire), Sita came out unscathed. But the real fact was that Agni Deva hid real Sita in Patala and Agni’s wife Swaha assumed the role of Maya Sita; in fact Vedavati’s earlier birth was of Swaha Devi! Thus, Vedavati / Swaha turned to Maya Sita was Padmavati. Devi Prithvi enquired of Bhagavan Varaha as to where and how to secure the ‘Darshan’ (Vision) of Lord Venkateswara and the former replied that He would mention of those future happenings as recorded in the past. There was a Nishad (Hunter) in Shyamak Jungle named Vasu and his wife Chitravati and Son Vira. Nishad was the Chief of his clan living honestly and peacefully by eating cooked rice and honey. Both his wife and he decided one day to a nearby forest to search for additional stock of honey and entrusted the responsibility of looking after his followers and daily chores to Vira, their son. The daily practice was that the family cooked rice and mixed with honey, offered the same as Naivedya to Venkatachalapati and ate the Prashad. But, Vira in t2heir absence for the day offered some portion of the honeyed rice into Agni, some to tree bushes and the rest was consumed. On return from the other forest, Vasu became furious to learn that no offer of the honeyed rice was made to Venkatachalapati but gave it away as described above. Vasu felt agitated and remorsefully guilty and even tried to kill his son for what was considered as Sacrilege.Lord Ventatachal appeared before Nishad in full glory with His four hands, fully ornamented and armed and stopped Vasu from harming his son; he was completely taken aback. The Lord said that the acts of his son Vira were infact worth emulation and not condemnation for he did a homam (Offering to Agni); homage to Nature and only the remainder was consumed with dedication as ‘prashad’. Nishad was so happy that he heard this from Bhagavan Himself!Varaha Deva also narrated an incident related to King Tondaman and Nishad. As an ideal Prince, he imbibed all the qualities required of a King, viz. of nobility, intellect, valour and devotion to Almighty. Once he took King’s permission for hunting in Venkatachal forests, chased an elephant, crossed the River Swarnamukhi and reached the Ashram of Brahmarshi Suka and an Idol of Goddess Renuka nearby. As he proceeded further, he found a ‘Pancharangi’ (Five Coloured) Parrot screeching the name of ‘Srinivasa, Srinivasa’ and followed the bird till the mountain top. There he met Nishad who informed that the parrot was very dear to Suka Muni as also to Bhagavan Srihari and hovered around the Pushkarini Tirtha; by so saying the Nishad desired to have a Darshan of the Lord and the Prince too accompanied him.Thondaman was indeed thrilled with the Darshan and witnessed the ‘Naivedya’ of Cooked rice and honey performed by Vasu Nishad. He was overpowered by the magnificent experience of the Lord and thereafter met Suka Muni and secured his blessings that soon he would become a King after his father’s retirement and serve Srinivasa for long time to come. A few days after Thondaman’s return to his Capital, he was made the King and started settling in his throne. Suddenly after a few months, Vasu the Nishad approached the Palace in an agitated manner and told the King that he dreamt chasing a ‘Varaha’ which entered a thick bush, that he started digging up and swooned, that his son was also near him, that the Varaha entered his mind and body and made him say the following: ‘Nishada! You must reach King Todarman and ask him to perform ‘Abhishek’ with lots of milk to a ‘Shila’ (Stone) underneath this thick bush, pull it out and ask a ‘Shilpi’ (Sculptor) to prepare an Idol of my features with Bhu Devi on my left lap, set up plants of Tamarind and Champa as are loved by Vishnu and Lakshmi repectively and invite learned Sages and Brahmanas to attend a grand function to be hosted by Tondaman and wait for my further instructions.The King followed the instructions as conveyed by Nishad and called Sages and Brahmanas to a Grand Puja of Varaha Deva and Bhu Devi through an underground passage and continued the daily practice of taking bath, worshipping the Murthis of Varaha and Bhu Devi  and arranging ‘Prashad’ or the left-behinds of Naivedya to Brahmanas and visitors.As this practice got routinised and the interest of Bhaktas snow- balled gradually, a Brahmana stranger approached the King that he was on way to Kasi, Prayaga and a few prominent Tirthas but his wife was unable to travel as she was in the family way; he requested the King to provide accommodation and food to his wife and generally supervise her welfare. The Brahmana returned very late after several months but unfortunately the wife had a miscarriage and died just a couple of days before the return of the Brahmana after visiting several Pilgrimage Centers and Tirthas.The King got frightened at the tragedy as he gave a surety to the Brahmana’s wife and approached Srinisasa, who instructed that the Queens as well as the body of the Brahman’s wife should be made to take bath in the Asthi Sarovar Tirtha and as the queens took dips in the holy water and came out, the Brahmana’s wife too would emerge. The Brahmana was thrilled at the miracle witnessed by co-devotees!Raja Todarman followed the practice of worshipping Srinivasa with golden lotuses daily. He found one day some Tulasi leaves pulled out from muddy plants and wondered how this indiscretion happened. As the King was wondering about this, there emerged a voice saying: “There is a pot maker (Kumhara) who also did daily Puja to me with the muddy Tulasi leaves from his house and that I have accepted his worship too!” The King reached Kurmapuri in search of the Kumhara, who replied to the King that he never ever did any puja to Srinivasa! But when the King said that there was a voice which said these words, the Kumahara and his wife recalled the voice of Srinivasa in their earlier births that as and when a King would knock their hut, and then a Pushpa Viman would arrive to pick them to Vishnuloka! Indeed that had just happened! The King returned to Venkateswara Temple to perform worship again after this unusual happening and Srinivasa appeared before Tondaman and bestowed him the blessing of a lasting Abode of bliss.Parikshit, son of Abhimanyu of Pandavas, was no doubt a noble and virtuous King, but unfortunately did the unpardonable sin of hanging a dead serpent around the neck of Samika Muni who was in deep Tapasya and his son Shringi cursed Parikshit that he would be dead within a week as a result of a snake bite.Takshak was assigned the task of killing Parikshit but Brahmana Kashyap who could indeed have prevented the tragedy and even demonstrated his ability to do so, was won over by dubious means by Takshak and Kashyap who did the sin was sought to be washed off by a bath in Swami Pushkarini and worship to Srinivasa, as advised by Shakalya Muni. Indeed the sin of Kashyap was eradicated by the Grace of Lord Venkateswara. Another illustration of the Sanctity of Snaan in Swami Pushkarini was given by Sutha Maha Muni to Rishis at a Congregation at Naimisharanya (The forest of Naimisha). A King of Chandravamsa called Dharmagupta was a rare example of nobility and virtue. He went hunting and by the evening desired to perform the Puja of Gayatri and was delayed to late hours and had to stay back on a tree. A lion came running after a wolf and ascended the same tree; it asked the King not to worry and would not hurt him in any way. It asked the King to come to an understanding that it would sleep off half night and he might sleep off the other half. The lion tempted the wolf to drop the King down and share a good portion of the King. The wolf rejected the proposal outright as ingratitude was a far heinous sin than the ‘Panchapatakas’ or the Five known major sins. During the other half of the night when the King was to guard the wolf, the lion gave a similar proposal to him; he accepted and tried to drop the sleeping wolf. But luckily, the wolf was saved and preached the King against ingratitude and gave a curse to the King to become a mad man. It said that he was a Sage, named Dhyanakashtha, who could take any form and told the lion that in his earlier birth he was a Minister in the Court of Kubera and was cursed by Gautama Muni to become a lion as he was standing naked in the Sage’s garden with his woman. As regards Dharmagupta’s curse for ingratitude, Sage Jaimini suggested a bath in the Sacred ‘Swami Pushkarini’on Venkatadri on the banks of River Suvarnamukhi, followed by worship of Lord Venkateswara. Suta Maha Muni described that those who purify themselves in the Pushkarini would surely avoid hells named Tamisra, Andhamisra, Rourav, Maha Rourav, Kumbhipak, Kaalsutra, Asipatravan and such others.On the other hand, the devotees attain the ‘Punya’ of performing Aswamedha Yagna and achieve Buddhi (Intellect), Lakshmi (Wealth), Kirti (Fame), Sampatthi (Prosperity), Gyan (wisdom), Dharma (Virtue), Manoshuddhi (Purity of mind) and Vairagya (Other Worldliness). Krishna Tirtha is a Tirtha named after a deeply devoted Brahmana whose Tapasya was so severe and extensive that his body developed mole-hills (Valmikas) and Indra rained forcefully to wash off the mud. Lord Srinivasa was impressed by the relentless and highly dedicated devotion and blessed him with His Darshan, created a Tirtha after his name, declared that those who have the fortune of bathing in it would become as learned and focussed and bestowed Salvation to him. Paapanaasha Tirtha is such a powerful place that even merely uttering its name, sins of the past and present get vanished. There was a Brahmana named Bhadhramati who had enormous knowledge of Vedas and Scriptures but was acutely impoverished having six wives and several children. His each day was a harrowing experience of poverty with several mouths to feed. One of his wives named Kamini told him one day that her father met Sage Narada who described Tirtha called Papanashana lying on the Venkateswar Mountain cluster was a big draw and a bath, preferably after giving away a small token ‘bhudaan’ to a deserving Brahmana followed by a darshan of the Lord would abolish poverty, and fulfil all human desires. This emboldened Bhadramati to travel along with his family to the Srinivasa Mountain. He was fortunate to obtain on way a token of five feet of land. The entire family took bath in the Papasahana Tirtha and gave away charity of the five feet of land to a deserving Brahmana. Bhagavan Vishnu had instantly appeared before Bhadramati; the latter was extremely thrilled at the darshan and eulogised Him as follows: As Bhadramati praised Lord Srinivasa, He blessed him to enjoy full-swing prosperity to him and family and attain Moksha to him thereafter. ‘Akasha ganga Tirtha’ was well known for bestowing boons to the highly erudite and dedicated Brahmana called Ramanuja.He did Tapasya of rigorous nature on the banks of Akashganga by standing with ‘Panchagni’ (Five flames) around him during the hot summer mid-days and under the sky in heavy rains fully exposed chanting the Ashtakshari Mantra ‘Om Namo Narayanaya’; he ate dry leaves fallen from trees for years together, for some years by drinking water and many other years by consuming air only. Finally, Bhagavan appeared and Ramanuja who was almost dying with the severity of his Tapasya became fully normal and healthy instantly.He received the boons that the Place of Akasha Ganga where Ramanuja had the fortune of discovering Vishnu in person would be an Eternal water-spring and those who performed ‘Snaan’would change his entire life style and become an ideal Bhakta and at the end they would have no other birth and would get salvation. In an another context, Akash Ganga was  immortalised as the Tirtha where Devi Anjana executed penance, since she and her husband Vayu Deva were not blessed with a son. Vishnu Bhakta Sage Matangi directed Anjana Devi to reach River Suvarnamukhi, far south of Vindhya Mountain, reach Vrishabhachal on whose top was situated the famous Swami Pushkarini, worship Varaha Deva and Venkateswara, proceed to north, find Akashaganga and perform Snaan in a formal manner along with Vayu Deva. The Sage confirmed that if the couple did so, a Son of unparalelled prowess and ‘Swami Bhakti’ (Loyalty to the Master) would be born, to be called Hanuman who was invincible by Devas, Raakshasas, Sages, Brahmanas, Celestial and human beings. As Anjana Devi followed the insructions to the last letter and spirit, Bhagavan Venkateswara appeared before her and blessed that such a Son would be born that his parents would indeed be proud of and play a pivotal role in Treta Yuga as the most powerful personality of ‘Shiva Amsha’. Besides the above, Venakatachal has quite a few other Tirthas like Chakra Tirtha where a Maha Muni Padmanabha prayed to Srinivasa to chase away the dread of Rakshasas and Bhagavan stationed His Sudarshan Chakra known for dispelling the fear of Evil Spirits; Varaha Tirtha, Pandu Tirtha, Tumba Tirtha, Kapila Tirtha, Kumara Tirtha, Jaraharaadi Tirtha Traya, Phalguni Tirtha, Deva Tirtha, Jabaali Tirtha, Sanaka Sanandana Tirtha, Asthi Sarovara Tirtha, Kataha Tirtha and Manvadyashtottara Tirtha. Thus the outstanding significance of Tirupati-Tirumala Deva’s unparalleled magnificence of Lord Venkateswara!

84) Tiruvekka or Yatthottakari: This is very near to at Kanchipura Varada Raja Bhagavan’s Temple. Shri Yatthotthakari Bhagavan and Devi Komalavalli Lakshmi are presented at a Temple as the former is in a shesha saayi posture. In this temple, there is a Saroyogi Pushkarini as Sant Saroyogi was born here. Brahma and Devi Saraswati had their divya darshanas.

85) Ashtabuja also near Varadaraja Temple in Kanchi is dedicated to Bhagavan Adikewshava Chakradhara and Devi Alarmelmangai where King Gajendra had his divya darshana.

86) Tiruttanka near Varadaraja Temple presents Valukkoil Perumal or Deepa Prakasha Deva and Devi Marakavalli Lakshmi. Acharya Vedanta Deshika was born here. Devi Saraswati had her ‘sakashatakaara’ at this Temple.

87) Uragam / Trivikrama is in Shiva Kanchi Kshetra being a distinguished Avatar of Vishnu as Vamana Deva, the Vigraha is oversized almost hitting the ceiling with one of his feet lifted up. This form of Trivikrama  Vishnu is  just like as a hooded serpent.

88-89-90-91) Neerakam or Neerakara again near Kanchi at the surrounding sub-temple of Uraga Trivikrama temple is Aradhya Deva Bhagavan Jagadeesha accompanied by Neelamangaivalli Lakshmi; likewise at the sub-temple of Urga Vaamana is Kaarakam presenting Aradhya Deva  Karunaakara and Devi Padmaamani;  and Kaavarnam too as the surrounding main Trivikrama temple presents Shri Kalwar or Meghaakaara and Devi Kamalavalli Lakshmi. Similarly the fourth sub temple is Araadhya Deva Adi- Varaha and Devi Anjillaivalli. These four sub temples were celestially visioned by Akrura-GarhaRishi- Devi Parvati and Ashvatta Narayana respectively.

92) Paatakam or Pandavadoota is in the Main Kanchi itself where Bhagavan Pandava doota and Devis Rukmini- Satyabhaamas are visioned. Alwars Bhutayogi, Mahayogi, Bhaktisaara and Parkaala had performed mangala shaasana, while King Janamejaya and Maharshi Harita had their divya darshanaas.

93-95) In the Main Kanchi itself , there are the small sized temples viz. Pravalavarnam, Parameshwara Vishshnugaram and Tiruppukkuli but of far reaching significance. Bhagavan  Pravalavarna Bhagavan and Devi Pavalavalli who blessed Ashvini Devatas with their divine vision. Juat nearby is Haritavarna Bhagavan and Marakatavalli Lakshmi who granted saakshaatkaara to Bhrigu Maharshi; Vishnugaraam with Paramapadanath and Vaikunthavalli as actually visioned by King Pallavaraya; and at Tiruppukkulli or Gudhra Kshetra with Vijayaraghava Bhagavan and Marakatavalli as visioned by Jatayu which fought with Ravana and sacrificed its life to save Devi Sita.

96) There  is a famed Kshetra named Singavellukutram on Kadapa- Guntakal Railway Line, very popular as Ahobila. Aho veeryam aho shouryam aho bahu parakramam, Narasimham para daivam aho bilam aho balam/ Ahobila Kshetra is a popular Vaishnava (Vadakala) Kshetra split at two levels called in the Telugu local language as ‘Eguva’ and ‘Diguva’ or Upper and Lower levels- in the ‘nallamala’ forests of Kurnool District of Andhra Pradesh at the distance of 40 km from Nandyala or 150 km from Hyderabad at the Nallamala forest range at an altitude of 1000 ft. plus. That is the fabled Abode of Lord Narasimha or Prahlada Varada, the fourth incarnation of Maha Vishnu to terminate Hiranya Kashipu the demon who rescued Prahlada the illustrious Vishnu Bhakta. Amrita Valli is the corresponding Devi Lakshmi of the Godedess. Ahobila Kshetra opposite theAkshaya Tirtha where devotees purify themselves with snanas, before entering the Sacred Place portrays nine forms of Narasimha spread among nine Temples viz. Bhargava Nrisimha bestowing Lakshmikara siddhi or excellent prosperity as incarnate at the lower level of Ahobila, Yogananda Nrisimha also at the lower level signifying the aspect of compassion and overcoming problems of one’s life; Chatravata Narasimha representing Ketu Graha bestowing comforts of Life and expetise in Fine Arts; Ugra Nrisimha Temple at the upper level along with Chenchu Lakshmi or a Goddess as of a local Tribe Leader’s daughter who sought to cool down the fierce form of the Lord and eventually married to her representing Devi Lakshmi herself and teaching devotees the qualities of courage and timidlessness yet of maturity; Varaha Narasimha Swami at the upper level again along with his consort of Lakshmi;Malova Vara Nrisimha along with Shri Lakshmi at Lakshmi Hill granting total fulfillment and auspiciousness to devotees; Jwala Nrisimha as had just annihilated Haranya kashipu since a pond of brick colour with which the Lord had just washed his hands with the blood of the demon called Rakta gunta Tirtham; Paavana Nrisimha or Kshetra Ratna Nrisimha or Pamulati Nrisimha Swami who povides safety and succor to devotees and finally Karanja Nrisimha or He who represents Shadvidha or or six types of austerities and purities viz. those of ‘Kara- charana- vaak- kaaya-karma- shravana- nayana’or by hands, legs, tongue, mouth, body, actions and mid- borne nature!At the Ahobila Complex, the significant Festivities are Phalguna Month celebrations, Janma Nakshatra ( Swati) Mahotsavas, Gramotsavas, Monthly Celbrations and Tirumanjana Sevas. Simhachala Tirtha: Some 16 km near Vishakapattanam in Andhra Pradesh is another significant Nrisimha Kshetra in Bharat is at Simhachala or the Lion Giri viz. Varaha Lakshmi Nrisimha of 15^th century built by Gajapati Raja of Kalinga, the present part of Odisha State and King Krishnadeva Raya of Vijayanagara also attended the Opening Ceremony Brahmotsavas as given in available Inscriptions.The Legend about this incarnation of Nrisimha is due to the curse to the Gate keepers to Maha Vishnu’s Vaikuntha by Brahma Manasa Putras viz. Sanaka Sanandana Sanat Sanatana Kumaras who were stopped entry; the respective Danavas were Harayaksha in Varaha; Ravanasura and Kumbhakarna in Shri Rama Avatara,and Kamsa and Shishupalain Krishnavatara, besides Hiranya kashipu in Nrisimha Avatara. The Bhakta saved from Hiranya kashipu in the Nrisimha Avatara was Prahlada.Special Festivals at Simhachala are of Akshaya Triteeya with Chandana Lepana or Alankara with Gandha and during  Vaishakha Month. The main attractions at the Temple are a fantastic Stone Ratha and a 16 pillored Mandapa depicting Dashawataras and many Nrisimha Swarupas.

97) Dwaaraka: Skanda Purana in its Prabhasa Khanda describes in detail Dwaraka Dhaam’s Mahatmya.  (By the grace of Dwaraka, all kinds of sinners born as krimi keetakas or flies, pashu pakshis or serpents- all attain salvation; what else one has to say about those who visit or reside there and become surfeit with Bhagavan Shri Krishna’s darshan and worship! Those residents of Dwaraka should attain such kind of salvation as even illustrious Maha Munis with extraordinary control of physical organs and senses might possess!Dwaraka vasi’s darshana or sparshana or mere touch, would destroy human’s gravest sins and bestow long stay in Swarga. Even the sand flown by the wind of Dwaraka would destroy all the sins; why talk of residence in Dwaraka itself!) Such is the narration by Markandeya Maharshi in this Purana! He further describes that those persons who spend time at Lord Krishna’s idol at Dwaraka are blessed and fulfilled deserving to be saluted and prostrated to. Further those devotees of Shri Krishna have the opportunity of bathing his sacred head with milk should reap the fruits performing Ashwamedha Yagna.But those devotees who, with no return favour from the Lord, perform affectionate yet devotional bathing to him should be blessed with Moksha. After the snaana, those who dry and wipe his body with a  clean cloth would have his or her past and present sins. Those after bathing and dressing up, decoration of him with a fresh fragrant flower garland while the sound of conch shell is rendered and recite his sahasra naama with faith and dedication, then each word of the ‘namaavali’ would fetch him the fruit of giving away the daana of a kapila cow per each stanza of it. Additionally the recital of Gita, Gajendra moksha, Bhishma stava,or any of the Stotras by Maharshis would have the same benefit:

Yoga Shastraani Vedantaan yoginah Krishna sannidhou, Pathanti Ravi bimbam tu mithwaayaanti layam Hareyh/ Gitaa Naama shasram tu stavaraajastavanu smritih, Gajendra mokshanam chaapi Krishnasyaa staviya durlabham/

Those Yogis recite Yoga shastra and Vedanta in the presence of Krishna shall break the barriers of Surya mandala and enter right into Vishnu Dhaam. The Five Maha Stotras viz. Shrimad Bhagavad Gita, Vishnu Sahasra naama, Bhishma Stava Raja, Anusmriti and Gajendra Moksha are indeed the dearmost Stotras of Bhagavan Shri Krishna.As briefly narrated the Mahatmya of Dwaraka from Skanda Purana, the basic and immediate cause for Lord Krishna headed by Yadavas is explained in Maha Bhagavata Purana, Vishnu Purana , Maha Bharata etc. Maha Bhagavata describes as folows: Pursuant to the termination of Kamsa, the tyrant King of Mathura -who had the discredit of imprisoning his own father Ugrasena out of ill justified ambition as well as his own sister Devaki and brother in law Vasudeva out of fear that their son Krishna,yet unborn might kill him- the two Queens of Kamsa, named Asti and Prapti, approached their father Jarasandha the evil Monarch of Magadha. Jarasandha attacked Mathurawith some twenty three ‘akshouhinies’of infantry, cavalry and elephantry and challenged Krishna and Balarama. But as Krishna was to fight with massive opponents even with a minor number of Army basically with Kamsa’s carry-forward loyalties, he called for his (Vishnu’s) Saaranaga Dhanush with limitless arrows or his mace/ gada named Koumidi while Balarama’s Hala or Plough and Musala. Thus Jarasandha despite his huge Army was no match and ran away from the battle. But he regrouped and strengthened his army again and again, each time getting routed. There were such attacks by some seventeen times. When Jarasandha was expected to attack for the eighteenth time, his allies viz, the alien mleccha forces called Yavanas headed by Kalayavana attacked Mathura with a massive thirty million barbarians of desperation and cruelty. Then Krishna and Balarama calculated that no doubt they could face the combined Army of Jarasandha and Kalayavana too but discretion being the better part of valour, especially since Yadava Army should not be hurt at all even in small number, they thought of a Master Stroke: one to eliminate Kalayavana by tricking him and another to shift their Capital of Yadavas from Mathura to Dwaraka. They planned to build a new Capital City named Dwaraka on the West Coast , a modern City with 12 gates and all amenities and asked Vishwakarma, the Architect-cum-Builder ; the latter created a beautiful and well structured fortress touching the western Sea. By means of His mystic Yoga Maya or the power of Illusion, the citizens of Mathura got transferred lock-stock and barrel, over night to Dwaraka and found themselves in their own luxurious Palaces. Even as Balarama was defending Mathura, Lord Krishna attracted the attention of Kalayavana, passing singly by foot, by the main gate of Mathra; Kalayavana followed Krishna closely but always unreachable with some distance apart and led the Mleccha into a Mountain Cave. Thinking that Krishna known for his tricks had himself assumed a new form as an old and haggardly man inside the dark cave kicked him forcefully as the old man was fast asleep. Indeed, the old man was none other than Muchukunda, the son of Mandhata of Ishvaaku dynasty. He was the defender of Demi- Gods from Daityas for long in TretaYuga and Lord Kartikeya the Commander-in-Chief appreciated Muchukunda’s efforts and granted him rest and sleep till Lord Vishnu Himself as his Avatara named Krishna would bless him at a later date in Dwapara Yuga. As Kalayavana forcibly kicked Muchukunda, the former burnt off Kalayavana by his angry looks and realised Krishna as his Saviour when Krishna instructed Muchukunda to perform Tapasya. Thus Krishna got rid of Kalayavana even all the Mathura resident Yadavas got nicely transported to their new Capital Dwaraka! Incidentally, Jarasandha finally got killed by Bhimasena, thanks to Krishna’s finger-sign advice to Bhima to tear Jarasandha’s body into two and throw the two parts apart topse-turvey; after Bhima killed Jarasandha some thousands of Kings defeated in wars besides countless youthful girls kidnapped were liberated. Skanda Purana prescribes the method of Yatra to Dwaraka Dhaam; after satisfying with wholesome meals to good Vaishnava Bhaktas, the yatris need to sleep on the ground peacefully observing Celibacy and while travelling keep reciting Vishnu Sahasra naama, Purusha Sukta, Shrimad Bhagavatam etc. Then having taken bath in Gomati Nadi, Chakra Tirtha etc. enter the Dham with extreme devotion and total faith.The then Dwaraka township got drowned in the Sea anyway as soon as Lord Krishna disappeared and assiduous researches over considerable time reveal- though contradictory- that the ancient Dwaraka is perhaps under Arabian Sea at Kathiawad. The newly constructed Dwaraka- some 450 km from Ahmedabad- is stated to be on the banks of Gomati River but one version is that this is not Gomati but an extended body of Sea water, and that is why some call Dwaraka as Gomati Mukha where nine ghats have been constructed viz. Sangama Ghat, Narayana Ghat, Vaasudeva Ghat, Go ghat, Parvati ghat, Pandava ghat,Brahma ghat, Suravana ghat and Sarkari ghat. The Main Mandir called Dwarakaadheesh ( also called Ranchodrai Mandir but one of the devotees was stated to have transferred the earlier Shama Sundara Chaturbhuja Murti took it away to Dhakor and another similar Murti appeared in a Well at a Ladwa village and thus got replaced here); this Mandir is said to have been built in 6^th or 7th century. As it stands now has a shikhar height of 170 ft. its entry gate named Swarga Dwar and exit gate as Moksha Dwaar. Besides other Mandirs around Dwarakaadheesha Main Mandir, near Moksha dwaar there is Kusheswar Shiva Mandir which is significant as the legend prescribes that in case the Yatris not obtaining the Darshan of Kusheswara Linga, half of the Dwaraka Yatra Phala is taken away by Daityas.Sharada Mandir is another highlight of Dwaraka as Adi Shankaracharya established one of the Main Peethas as at Puri, Badari, Shringeri and Kanchi.

Bet (Island) Dwaraka/ Shankho dwar: is some 15 km from Dwaraka which in the past was a full-fledged Port before the development of Ohka Port. On way from Dwaraka to the Bet is the famed Rukmini Devi Mandir some 2 km near the Main Temple stated to have been built in the 12 th century. In the ‘Bet’ itself is the old Shamkho Narayan Mandir and the Idols of the Queens of the Lord viz. Lakshmi, Radha, Satyabhama and Jambavati. Shri Krishna Mahal also earlier called Pradyumna Mandir, besides Rancchod and Trivikrama Mandir are ther too on the Bet. In fact, there are Shivalayas, Vaishnava Temples, Hanuman and Devi Mandirs are scattered all over. The well known Gopi Talaab is nearby where Gopikas were stated to bathe often.

98) Ayodhya: Akaaro Brahmatah proktam YakaaroVishnuruchyate, Dhakaaro Rudra rupascha Ahodhyaanaama raajate/ Sarvopa Paatakairyuktair rahmahatyaadi paatakai, Na yodhyaa shaktate yasmaattaam ayodhyaam tato viduh/

Skanda Purana, Vaishnava Khanda Ayodhyaa) Ayodhyaa is defined as ‘ A- kaara is Brahma, Ya-kaara is Vishnu and Dha-kaara is Rudra Swarupa; thus Ayodhya is a composite form of Tri Murthis. Maha Pataakas too are demolished by naming the Name of Ayodhya!

Valmiki Ramayana in Bala kaanda exclaims: Manunaa Maanavendrena saa Puri nirmitaa swayam/ – Manu confirms that he himself constructed Ayodhya himself!

In his opening introduction of Ayodhya Kaanda of Skanda Purana, Maha Muni Suta greets Bhagavan Shri Rama saying: Namaami Parama- atmanam Ramam rajiva lochanam, Atasikusuma shyamam Ravanaantaka mavyayam /

My greetings to Lord Shri Rama the Paramatma who is lotus eyed and of blue color the terminator of the cruel and vily Ravanasura. Ayodhya puri is so sacrosanct that sinful beings could ever enter it, let alone reside there! From his right foot thumb emerged Ganga and Sarayu river got manifested from left foot thumb. That is why both the Rivers are Sacred and worthy of prostrations and bathing in these rivers is as effective as destroying Brahma hatya sin.Even before the Avatara of Shri Rama, Ayodhya was the Capital of Surya Vamsha Kings of Ikshwaku; the latter was the son of Vaivashwata Manu and to this dynasty belonged to the illustrious Bhagiratha, Ambarisha, Nahusha, Yayati, Nabhaga, Ajan and Dasharatha. Skanda Purana in Vaishnava Khanda, Ayodhya Mahatmya gives the account of Veda Vijnana Vishnu Sharma whose severe Tapasya attracted Maha Vishnu darshana and the Pandita’s request to him him the boon of constant Vishnu darshana; in turn Maha Vishnu instructed Sudarshana Chakra to dig up Bhumi and bring up Ganga from Patala Loka and the resultant Sacred Water flow was materialised as Chakra Tirtha.  Earlier, Brahma himself resided at Ayodhya even before the incarnation of Shri Rama and hence the emergence of Brahma Kund. Brahma conveyed to Devas about the significance of this Tirtha -as given in Skanda Purana- would be such as that whoever performed formal snaana at the Kund and gave away daana would have been deemed as securing Ahwamedha yagna phala and blessed to fly as clad in Divya Vastras to Brahma Loka for residing there till the ensuing Pralaya. From Brahma kunda to the not too far Sarayu River is Runa Vimochana Tirtha where Muni Lomasha popularised specially among his followers who were delighted as the debts of one’s very existence by way of births and deaths to parents and sons and the teacher, quite apart from the material debts of the current and past ‘janmas’are cleared by snanas at the Tirtha. To the east of the Runa Vimochana Tirtha is the Paapa mochana Tirtha. Skanda Purana narrates the story of Panchala desha Brahmana was Maha Paapi who  became conscious of his heaping stocks of sins and casually heard the conversation of a Group of Sadhus visiting Ayodhya. He visited Paapa Vimochana Tirtha along with them and happened to bathe on a Maagha Krishna Chaturdashi and also perfiormed daana karyas and he realised an unsual transformation in his psyche and was surprised to vision a Viman beckoning him and flew to Vishnu dhaam. Ahead of the glorious Paapa machana Tirtha is the Sahasra dhaara Tirtha which is known for demolishing all obstacles in life and overcoming enemies by mere snaana with faith and mental discipine. This indeed was the very Tirtha where after the close of the entire Ramayana, Lord Shri Rama instructed Lakshmana to bathe and by his own Mantra Shakti assume the Form of Adi Sesha! Actually, the background was that when Shri Ram who had once had an important visitor viz.Kaal Devata about which even Lakshman was unaware and instructed Lakshman not to enter and allow any visitor to enter either. Lakshman was faithfully guarding the entry of Rama Nivas by taking sincere rounds up and down the ‘dwaar’. Meanwhile Maha Tapaswi Durvasa Maharshi who is noted for his short temper arrived and affectionately asked Lakshmana to let Ram inform of his arrival for Rama darshan. Lakshman being aware of Duravas’s shaapa shakti alerted Rama of the Muni’s arrival. With a view to protect his own Satya Vak Paripalana of Lakshman’s disobedience despite his instruction , Rama had to resort to the extreme step of asking Lakshmana to perform Prana tyaga of Lakshmana. As Lakshmana took the form of Adisesha and visited Indra Loka even as the Sahasra Manis and their luster vanished, the lest the Tirtha place on Sarayu diminish significance, Indra and Devas arrived on the Spot ensured and in fact doubled its glory and sanctity and named it Sahasra Dhaara Tirtha and Lord Shri Rama blessed the title too for the benefit of posterity and Loka Kalyan. Swarga dwara dhaara: Skanda Purana further describes as follows: Every Tirtha darshana has one’s own benefits yet Swaga dwara Tirtha has its own: Pratah kaala snana, japa-tapa-havana-upavasa-darshana-dhyaana-adhyana- daanas have their distinct results and those beings like the Chatur varna humans, mriga-pakshi-jala chara-krimi keetakaadi pranis happen to die at this Tirtha are qualified to direct access to Swarga and Vaikuntha dhaam. Bhagavan Vishnu in his Avatara Swarupas, especially of Shri Rama with his wife and brothers are stated at this Tirtha to select beings for their respective Punya Phalas and decide their ‘nirnayas’ based on their own past karmas overshadowing their contributions at the Swarga dwaar snaanas and punya karma mix. And so does the presence of Kailasha Vaasi along with Devi Parvati and their followers woul oversee the process of selection of Beings for the Higher Loka Prapti, asserts the Skanda Purana. Near Swarga dwaara is the Nageshwara nath Mandir; it is stated that originally this Murti was originally made of Kusha grass but later King Vikramadiyta resurrected and re-established the Idol with Veda mantras in a move to revive several ‘Praachina’ or age old Mandirs in Ayodhya. Yatris perform Pinda daana at Swarga dwaar Ghat with great devotion and bhakti. Chandra Sahasra Tirtha where Chandra sahasra vrata Udyapana is performed as also Argha danas are done on every Purnima Tithis to Chandra-Rohini Devis. Swarna Tirtha where Maharshi Vishwamitra’s sishya Koutsa Muni called on Raghu Rama once and said that he wished for so much of wealth which he desired to give to his Guru which Rama too might nor possess. Shri Rama  thought for a while and requested the Muni to please stay back in his court of Ayodhya overnight. Then Shri Rama invited Kubera Deva to bring considerable gold and on receiving it gave it away to Koutsa Muni. Next morning, Rama gave away all the gold given by Kubera and kept up his word by redonating the same to the Muni and truly satisfied him. This Swarna Tirtha had thus attained a gold-bestowing reputation and fullfill the material desires of who ever performed worship by way of snaana- daana-Japas with utmost faith. One of Ayodhya’s major Mandirs is Kanak Bhavan which is quite big and mention worthy whis was supposed to be of Shri Ram’s ‘antahpura’ or the interior palace hall where Devi Sita resided too. There are big sized Sita Rama Idols seated on a throne together in the Mandir as also the idols of the very past which were however smaller. From Kanaka Bhavan away is the most famed Shri Rama Janma Sthaana which was stated to have been rebuilt as Masjid Babri ; this Masjid which became the hot controversy was partially destroyed to make way for the original now albeit as a small make believe Mandir. Near to Raa Janma Sthaana are Sita Rasoyi or kitchen, Kopa bhavan or the Place where the love-fight Rama- Sita couple stayed; Ratna Simhasan or the Royal Throne made of jewels, Ananda Bhavan or the Palace of Joy, Ranga Mahal or the Hall of Music and Dance etc. The other Places worthy of visiting in Ayodhya’s Sarayu River banks include Lakshman Ghat with a five feet Lakhmana Swami in the Mandir exclusively dedicated to him; Ahalya Ghat where Lord Rama is stated to have performed Yagna; Hanuman gadhi on an elevated sixty steps an Lord Hanuman in seated form; Darshaneshwar, Mani Parvat with Ashoka Stupa of broken 200 ft; Dantana Kund where Rama was stated to have had his mouth wash, where also Gautama Buddha, while in Ayodhya too rested. Dasharatha kund was the Place some few km. away on Sarayu River banks where King Dasharatha’s ‘Antya Dahana’ was stated to have been performed. A mini- Parikrama of some 4 km around Ayodhya touches Ramaghat, Raghunadha Das gaddi, Sita kund, Agni Kund, Vidya kund, Mani Parvat, Kubera parvat, Sugriva parvat, Lakshman ghat, Swarga dwaar and back to Ram ghat. While no doubt Shri Rama Navami Celebrations on Chaitra Shukla Navami are famed for several days every year,  Shravana Shukla Paksha festivities and Sarayu River snaaas are considered as very sacred, especially on  Kartika Purnima.

99) Naimisharanya: The 41st Adhyaya of Uttarakanda of Kurma Purana makes a detailed reference of Naimisharanya when Suta Muni in his address to Rishis and Brahmanas said as follows:

Idam Trailokya vikhyatam Teertham Naimishatanyyamuttamam, Maha Devapriyakaram mahapaatakanaashanam/

This Naimisha Tirtha is reputed all over the Trilokas as the most beloved of Maha Deva and the demolisher of all kinds of blemishes and sins.

The Purana further states that Lord Brahma materialised this Tirtha to facilitate the Tapasya of Maha Munis like Marichi, Atri,Vasishtha, Kratu, Bhrigu and Angira and their generations as these Maharshis made express supplication to this effect. Brahma told the Maharshis:

Satram sahasramaasadhwam Vaangmanodosha varjitaah, Deshamcha vah pravakshyaami yasmin desho charishyatha/

Maharshis! Do perform thousands of Yagjnas by sacrificing all kinds of vocal and mental shortcomings; I shall specify a Sanctified spot where you could perform these deeds of virtue) So saying Brahma materialized a Manomaya chakra or Mind borne wheel and asked the Maharshis to follow it soon. He further said:

Yatrasya nemih sheeryet sa Desha Purusharshabhaah, Tatomuvaacha tacchakram te cha tatsamauvrajan, Tyasya vai vrajatah kshipram yatra nemirashershayat, Naimisham tatsmrutam naamna punyam sarvatra pujitam/

Where-ever the Manomaya chakra’s outside circle woud break off, that specific spot would indeed be worthy and highly auspicious of executing all deeds of virtue like Yagjnas and so on. That Spot indeed has eventually become famed as having been frequented by Deva, Gandharva, Yaksha, Naaga, Rakshasas too besides Maharshis and Brahmanas who all seek Parameshwara.

Anna daanam tapastaptam snaanam japyaadikam cha yat, Ekaikam paavbayet paapam sapta janmakrutam Dwijaah/

What ever Punya Karyas like Danas, Tapa, Snaana, Japaadis are executed here should indeed root out all types of sins for seven previous births with retrospective effect). In the days of yore, Vaya Deva himself narrated the Brahmanda Purana as scripted by Brahma to Rishis performing yagjnas here. Also Rudra Deva along with Pramatha Ganas was inthe habit of freely moving about this hallowed Naimisharanya!

Atra praanaan parityajya niyamena Dwijaatayah, Brahma lokam gamishyanti yatra gatwaa na jaayate/

At the last stages of life the pescribed regulations are to eke one’s life and indeeed be eligible to pack up for Brahma Loka itself and would not have to have a rebirth!. Besides Kurma Purana, Chapters of Shiva Purana, Maha Bhagavata, Maha Bharata and so on are devoted about the Naimisharanya Tirtha where Suta Maha Muni rendered discourses to congregations of Sages headed by Shaunaka Muni about the Eighteen Maha Puranas after performing daily Yagjnas at this hallowed Naimisharanya where the Kala Chakra’s paridhi or the circumference or outer circle called ‘nemi’collapsed here and hence the Hallowed Place has been called Naimisha on the banks of Gomati River, off 160 km from Luknow the Capital of Uttar Pradesh. Naimisha is also one of the major 51 Sacred Spots for Pitru Sthaanas and the practice of Somavati Amavasya Tarpanas are still organised. During Dwapara Yuga, Balarama Deva perfomed Yagjnas here, besides Veda Vyasa divided the single Veda to four distinct Vedas, scripted Maha Bharata here too and various other Scriptures. Lalitha Devi’s worship is performed at the main Mandir here while Chakra Tirtha is of legendary background. This Tirtha attracts thousands of devotees to perform ‘snanas’ till date especially on Pournamis and Solar/Lunar eclipse days.

Chakra Tirtham maha Punyam sarva Paapa pranaashanam, Vateete madhya bhage tu prithvyaah sarvanathakam/ Kurukshetre tu yatpunyam Rahugrassita Divakare, Tat phalam labhate naiva Chakra Tirthasya majjananaat/ Naimishe Chakra tirtheshu snatwa Bharata sattama, Sarvavyaadhi vinirmukto Brahma loke maheeyate/ -Maha Bharata Shanti Parva.

Chakra Tirtha is Maha Punya Prada and Maha Paapa vinashaka; the Tirtha is as significant as that of the Chakra created by Brahma’s heart; the maha Phala that is accrued to snanas at Chakra Tirtha is stated to be that one attains at Kurukshetra on Solar Eclipse day when Rahu devours Surya. Snaanas at Chakra Tirtha are such as the unique smasher of all sins) It is believed that Chakra Tirtha is fathomless and delegations of British swimmers and navigators desirous of disproving the myth organised experiments by diving upto 1000 mts or 30,000 feet depth and gave up for want of oxygen reserves. There is also a 18 ft high Hanunan Idol carrying Rama and Lakshmana on his shoulders as having rescued them from Mahi Ravana hidden in Patala Loka. The local belief is that when Indrajit the son of Ravanasura was killed in the Ramayana Battle, Ravana asked his brother Mahi Ravana the King of Patala; a conspiracy was hatched to some how abduct Rama Lakshmanas and despatch them to Patala so that the brotheres could be sacrificed to Chandi Devi. Vibhishana now in Rama’s camp came to know of the plot and warned Hanuman to be vigilant but assuming Vibhishana Rupa, Ravana suceeded in abducting Rama Lakshmana in deep sleep and despatched them to Patala. Hanuman realised the deceipt and reached Patala and with the help of Makaradhwaja who was Hanuman’s sweat born son helped entry into Patala and destroyed Mahi Ravana and carried them on his shoulders to Chakra Tirtha at Naimisha. Devi Bhagavata describes the significance of Lalitha Devi Mandira at Naimisha as that of Vishalakshi Mandira at Varanasi: Varanasyam Vishalaakshi Gauri Mukha nivasini, Kshetre vai Naimishaaranye proktaa saa Linga dharini/  It may be recalled that 51 Shakti Pithaas were given in detail in the earlier pages of this Script, but actually 108 Shakti Peethas are stated and the Linga Dharaini Lalitha Devi’s heart in part [besides at Baidhyanath Dham as Jaya Durga in Jharkhand] also fell of Devi Sati’s mortal body at Naimisha. Apart fromVyasa Shukadeva Sthaana afore mentioned, Swayambhu Manu and Devi Shatarupa ‘Taposthaana’ too is mention worthy as the lineage of Fourteen Manus including the current Vaivaswata Manu got initiated since then. The famed Dashaashwamedha Yagna or the tenth Ashwamedha performed by Shri Rama, Devi Sita and Lakshmanaadi brothers and wives was a memorable success here at Naimisha on Treta Yuga. Annapurna andVishwanatha mandir at Naimisha is known for devotees executing Pitru Karyas. Dadhichi Kund Snana is stated to be of great importance as that is the Sacred Place where Dadhichi Muni donated his backbone and body with which Indra made Vajrayudha and many other armoury of Devas with which Vritrasura was executed for Loka Kalyan or Universal Relief and Auspiciousness. Suta Muni Gaddi and Pancha Prayaga on the banks of which Akshaya Vata Vriksha are worthy of not missing by yatris. Naimisharanya Parikrama of some 4-5 km covering most of the Sacred Places mentioned is possible. More than this organised tours are conducted from far off Places upto Lucknow for Yagjna karyas and Bhagavata Saptahas for week long stays at Naimisha which provides unique spiritual solace and fulfillment. Hardly 5 km from Naimisha is Gomati River known as Dhouta-paapa and Sita kunda Tirthas too, where Devi Janaki was bathing getting ready for Ashmamedha Yagnas!

100) Mathura :  Puranas signify the Uniqueness of Mathura which is called with varying names like Madhupatra, Madhupuri, Mathura or Madhura as this was described in Itihasas was rid ofthe torments by Madhu Daitya by Shatrughna the younger brother of Lord Shri Rama of Ramayana and more so as the Sacred Place of Bhagavan Krishna. Varaha Purana describes:

Na vidyate cha Patale nantirikshe na maanushe, Samaanam Mathurayaahi priyam mama Vasundhare/ Saa ramyaa cha sushastaa cha janmabhumistathaa mama/

There is no other more beloved Tirtha like Mathura for me even better than those in Patala, Antariksha or Bhuloka 

Maha maghyam Prayage tu yat phalam labhate Narah, Tat phalam labhate Devi Madhuraayaam dine dine/

The same fruitful results that one could reap at Prayaga the Sangama Place of Three Holy Rivers of Ganga-Jamuna-Saraswati on Magha Month’s Pournami is normally available each day at Mathura

Purna Varha sahasram tu Varanasyaam hi yat phalam, Tat phala labhate Devi Madhraayaam kshanamna hi/

Residing thousand years at Kasi is considered as fruitful as a ‘Kshana’ or a moment at Mathura.

Similarly, the visit to Pushkara Tirtha and stay there on Kartika Pournami is indeed fruitful and that would bless a person to accomplish with Mathura Yatra. Vishnu Purana also describes that snana and darshana of Mathura Krishna on Janmashtami, Yama Dwiteeya, and Jyeshta Shukla Dwadashi are considered to be of great consequence. Vajramandali has twelve Sacred ‘Vanas’ viz. Madhunvana, Kumudavana, Kamyakavana, Bahula vana, Bhadravana, Swadiravana, Shrivana, Mahavana, Lohajinghvana, Bilvavana, Bhandiravana, and the most popular Brindavana. While each of these Vanas have their own significance, indeed Brindavana is of utmost prominence. Padma Purana underlines the special status of Bridavana:

Guhyad guhyatamam ramyam madhyam Brindaavanam Bhuvi, Aksharam Paramanandam Govindasthaanamavyayam/

Brindavana on Earth indeed is the body of Bhagavan Srikrishna itself and is seat full of joy of and even the touch of the dust would pave the way for salvation.

When asked about the way to attain ukti, Bhagavan Krishna smilingly replied that let ‘Vraja raja’ or the dust from Vraja Bhumi may fall on your head! The old name of Madhura was Madhuvana where in the days of yore Swayambhu Manu’s grandson Dhruva who sparks on the sky as a Star was directed by Narada Muni to perform severe Tapasya stating Punyam Madhuvanam yatra saannidhyam nityadaa Hareyh! and Bhagavan Vishnu blessed him to attain stardom! Madhura on its banks flows Yamuna River and as many as twenty four main ‘ghats’ are spread out like Vishrama Ghat, Prayaga ghat, Kankhala ghat, Bindu ghat, Bangali ghat, Surya ghat, Chintamani ghat, Dhruva ghat, Rishi ghat, Moksha ghat, Koti ghat, Brahma ghat, Ganesa ghat, Manasa ghat, Dashashwamedha ghat, Chakra tirtha ghat, Krishna ganga ghat, Soma tirtha ghat, Brahma loka ghat, Ghantaabharana ghat, Dharapatana ghat, Sangama Tirtha ghat, Nava Tirtha ghat, and Asikunda ghat Each of these Ghats has an episode to describe such as Vishrama ghat where Krishna and Balarama rested for a while King Kamsa was killed; Asikunda Ghat is renowned as Varaha Kshetra and so on. On all the four sides of Mathura are four Shiva Mandiras viz. Bhuteshwara in the Western side, Pippaleshwar on the Eatern side, Rangeshwar on the Southern side andon the Northern side is Gokarneshara. Dwarakaa -dheshwara is the most well known Mandir.Besides the other Mandirs are Gatathama Narayana, Vaaraaha, and Govinda Mandirs. Mathura Parikrama is applauded in Varaha Purana:

Mathuraam samanuprapya yastu kuryaat Pradakshinam, Pradakshini kruta tena Sapta Dwipa Vasundhara/

Those who perform parikramas of Mathura are stated to have done so around Sapta Dwipas from Vasundhara/ Earth.

Brindavana: About 8 km from Mathura is Brindavan comfortably reachable by motor and on way one could see Gita Mandir. Many perform Parikrama to Brindavan daily too. Brahma Vaivarta Purana details the origin of Brindavan that in the Satya Yuga King Kedar’s daughter Brinda performed intense Tapasya to attain Krishna Bhagavan [ mortal Krishna was an Incarnation in Dwapara Yuga] and Bhagavan blessed Brinda with his darshan and Brinda Devi was the principal figure in the Rasa Leelas stated to have been performed with Brinda at Brindavana by Lord Krishna the Avatar in Dwapara Yuga.The significant places on the banks of the Sacred Yamuna River are Kaliya Hrada at Nandanavana where Bala Krishna punished Kaliya serpent; Yugala ghat where Yugala Kishora Mandir with Radha Krishna Idols are present; Radhavallabha Mandir with swaambhu Shalagrama shila, Shri Ranga Mandir, Govinda Deva Mandir, Shahji Mandir, Biharji Mandir of Thakur, Krishna Balarama Mandir (Iscon), Madan Mohan (Chaitanya Maha Prabhu) Mandir, Garud Govinda Mandir, Jaipur Mandir, Radha Damodar Mandir, Radha Ras Bihari Ashta Sakhi Mandir,Kesi Ghat where Krishna decimated Kesi demon etc.Not far from Brindavan are Gokula, Mahavana, Baladeva, Nandagaon and Govardhana some 10 km from Mathura. Vraja Desha Parikrama stated to be of 84 kms of distance with a duration of 16 days would witness among others Madhuvan, Talavan, Kumudvan, Danvaktra dhwamsa, Vallabhavana, Radhakund, Govardhana, Paraseeli which Vallabhachaya followers consider this Place as Bridavana, Kamavana, etc.

100) Tiruvaayippadi: This is a Shri Krishna Leela sthala. Lord Nava Mohana Krishna along with Devis Rukmini and Satyabhama are visualised as standing together viewing Nanda Deva.. Alwar Vishnuchitta and Goda Devi had their divya darshana

101) Badarika Dhaam:

Narayanah prabhu Vishnuh shaswatah Purushottamah, Tyasyaatishasah Punyaam vishaalaam Badarimanu, Ashramah khyaayate punyastrishu lokeshu vishrutah, Anyatra maranaan muktih sadharma vidhipurvakaat, Badari darshanaadeva muktih pumsaam kare khyaatam/ – Maha Bharata

Bhagavan Narayana who is eternal and all pervasive Purushottama and is stated to get concentrated in Badari without exaggeration as its Ashramas are stated to be seats of Maha Punya of universal renown; deaths in all other Punya Kshetras are known for bestowing mukti to any human being especially on practice of one’s own Varna dharma but Badari Darshana in itself would suffice to achieve the goal.

There is a detailed chapter on Badarikaashrama Mahatmya in Skanda Purana of Vaikuntha khanda.

Harati hridaya bandham karma paashaadimtaanaam virati padamucchairalpa janmaika bhaajaam/ Janana marana karma shranta vishraanta hetu trijagati manujnaanaam durlabhah satprasangah/

In all the Trilokas ‘Satsanga’ or Ideal Company of persons of virtue is rare to secure, but once they are fortunate then their KarmaPaasha or shackles of Samsara would free their hard knots of heart get loosened and facilitate the hard screws of the ever rotational wheel of births and deaths get released.

This being so, the Parama Tirtha Badari is replete with Maha Sadhus as that indeed is the Seat of Narayana and their ‘sahavasa’is certain to get the process of snapping the shackles referred above. Maha Bharata also describes similarly:

Yatra Narayano Devah Paramatmaa sanatanah, Tatra kurustram jagat sarvam tirthonyaayatanaani cha/ Tat punyam paramam Brahma tat Teertham tat tapovanam, Tat param pramam Devam bhutaanaam Parameshwaram/ Shaswatam paramam chaiva dhaataaram paramam padam, Yam viditatwaa na shochanti vidwamsah shastra drushtyah/

Where Narayana Himself is, that indeed is the Parama Tirtha or the Outstanding Place in the entire Universe and Tapovana where Parabrahma-Paratpara-Parameshwara who is the Ultimate Spot totally devoid of anguish, anxiety, and everlasing bliss as strongly believed with conviction by Shastra Vettas.

Varaha Purana states:

Shri Badarashramam punyam yatra yatra sthitah smaret, Sa yaati Vaishnavam snaanam puraraavritta varjitah/

From any where any person merely thinks of Badari Kshetra which is the unique Vaishnava sthaana would be redeemed of punarjanma.

Reverting back to Badari khanada of Skaanda Purana, Skanda Kumara was enlightened by Maha Deva himself that Agni Deva’s curse that he would be sarva bhakshaka as the latter performed intense Tapasya after purifying himself in Ganga snana and on obtaining Vishnu darshana extolled him in a trance and Narayana replied that even on a stay for a while at Badari Kshetra would suffice to demolish patakas and due to his benevolence for sure Agni’s curse as Sarva bhakshaka would be negated and further more the Tirtha to be henceforth would qualify human beings taking bath in the Agni Tirtha would also be qualified to demolish his or her patakas too. Bhavagan Narayana further assured that the Pancha Maha Patakas that normally humun beings are subjected to-not to mention of minor blemishes- would be washed off by snanas at Five Shila Swarupas of Narayana himself viz. Naradi-Naara simhi-Vaaahi-Gaarudi and Markandeyi; he awarded three boons to humanity viz. to those who who stay put at any one of these Shilas; or who reside there for long; or who would perform darshana- sparsha- snaana and achamana. Besides the afore mentioned Shilas are also famed for performing snana- Narayana puja are Kapala Tirtha, Brahma Tirtha, Vasudhara Titrha, Pancha Tirtha, Soma Tirtha, Dwasashaaditya Tirtha, Bramha kunda, Meru Tirtha, Dandapushkarini Tirtha, Ganga sangama, Dharma Kshetra and so on. Besides these Scriptures descriptions on Badari Maha Kshetra are given in Devi Bhagavata, Varahokta and so on. Hardly a few steps down the Main Entrance of Badarinath Mandir is the Adi Shankara Temple in which Linga Murti Shiva is situated and futher down is Adi Kedara Mandir; in fact, it is stated that these two be first visited before Badari Narayana beneath which is situated the Tapta Kunda or the Agni Tirtha; right nearby are the famed Pancha Shilas viz. Garuda Shila, Narada Shila, Markandeya Shila, Nara Simha Shila and Varaahi Shila. From Tapta Kunda where Yatris enjoy a refreshing bath in hot water of about 45 degree heat and then reach the most renowned Brahma Kapala a fairly large platform signifying Lord Brahma’s skull of one of his heads relieved by Lord Shiva as he was annoyed with Brahma as the latter got attracted to the beauty of his own creation Saraswati fit to be his own daughter. It is at this Kapala Vimochana Tirtha where Brahma performed severe Tapasya for atonement of his sin that yatris prefer Pitru Shraddhas. From Brahma Kunda as Ganga flows and Alaknanda takes a turn from the mountains alongside Brahma Kapala.Then there are Atri-Anasuya Tirtha, Indrapada Tirtha, Mata Mandir, Nara Narayana Parvata, Chakra Tirtha, Satpatha and so on. From Satpatha upward the mountainous terrain is extremely difficuld to ascend and once one could do so would find a circular shaped Soma Tirtha might be visible but probably as a sheet of ice and its vicinity one might find if fortunate the Nara Narayana Mountain. On way from Satpatha to Badarinath occurs Alaknanda’s another bank and Vasudhara which is about five miles from Badarinath is the Sangam Place of Sarastati leads to Keshava Prayag and Manaagram where Veda Vyas cave is accessible inside which Vyas scripted Eighteen Maha Puranas; a few meters away is situated Ganesh Guha /cave. The Legendary background states that while Veda Vyasa was mentally scripting the Puranas, Ganesha agreed to write with his trunk on Taala Patras on the mutual agreement that Vyasa should pronounce in a non stop flow while Ganesha should write down in a non stop manner too simultaneously with no slips or interruptions on either side! There is also the Muchukunda Guha or cave: here again a legendary background is attributed to it: Muchukunda of Iskshvaku Dynasty helped Devas in a tough battle with Daityas under the commander-ship of Lord Kartikeya; being pleased with the help, Kartikeya asked Muchukunda for a boon and the latter desired to have long rest. Kartikeya granted long rest which lasted from the then Treta Yuga end to Dwapara Yuga and blessed that Lord Vishnu would assume the Avatara as Krishna and till when he would enjoy uninterrupted sleep and would find Krishna but on opening his eyes a Daitya called Kala Yavana would be burnt to death. Exactly on these lines, Krishna, when faced with a battle with Kala Yavana and Jarasandha, misled Kalayanana to chase Krishna and led into the same mountain Cave near Dwaraka where Muchukunda was sleeping and in darkness of the cave made Kalayavana trample Muchukunda who was disturbed and with vision Kalayavana was burnt to death. On recognising Krishna Muchukunda prayed to him profusely and Krishna instructed Muchukunda to stay at the Cave near Managram near Badari Tirtha!     

102) Deva Prayaga: Distance from Rishikesh to Devaprayag is 28 km. approx. possible by motor cars etc. where River Bhagirathi the Ganga flow from Gangottari and Alaknanda from Badarinath merge together and is just less than a km. ascent away from Lakshmana Jhoola at Rishikesh adjoining three mountains known as Gruddrachal, Narasimhachal and Dashyaradachal. This is also called Sudarshana Kshetra popular for offering Pitru shraaddha and Pitru pinda dana. This is the straight run to Badarinath.

103) Jyotishmutt: This Vishnu Kshetra is some 103 miles away from Haridwar where Parama Purusha Bhagavan along with Parimalavalli Lakhmi is lying as shesha saayi and Devi Parvati had their darshan.

104) Shaalagraamam or popular as Muktinarayana is famed in Nepal, some 100 miles from Gorakpur where Sri Murti Bhagavan and Shri Devi Lakshmi is standing northward. This Kshetra is situated on the banks of River Gandaki and the Temple is also signified with Chakra Tirtha. This is indeed the hallowed place where Saalagramashilaas  are available aplenty. Brahma, Rudra and all the Devas had their divya darshanas at these magnificent banks of Gandaki.

105) Haridwar:

Swarga dwarena tattulyam Gangadwaram na samshayah, Tartaabhishekam kurvita kotitirthe samahitah/ Labhate Pundarikamcha kulam chaiva samudbhavet, Tatraika ratri vasena gosahasraphalam labhet/ Saptagange trigange cha shakraavate cha tarpayan,Devaan pitruscha vidhivat punye lokey maheeyate/ Tatah kankhale snatwaa triratro poshito narah, Ashwamedhaapnoti Swarga lokam cha gacchati/ -Padma Purana, Adikhanda, Tirtha Yatra Parva

Haridwara is undoubtedly akin to Swarga Dwara. Those who bathe at the Ganga there are as good as taking bath at Crores of Tirthas, reaping the fruits of performing Pundarika Yagjna and bringing to repute one’s own Vamsha. Stayintg at Haridwar over night bestows the return of charities of Sahsra Godaana. Performing Sacred Snanas at the banks of Sapta Ganga, Tri Ganga and Shakravarta and offering Deva Pitru Tarpanas would establish themselves with name and fame in these Lokas; thereafter performing sacred baths at Kankhala and observe fasting for three successive nights shall indeed reap the benefit of Ashwamedha Yagna and after the termination of life shall take to the path of Swarga.

Haridwar is also called Haradwar, Ganga Dwaar and Mayapuri. It is stated to be a combine of Five ‘Puris’ viz.Mayapuri, Haridwar, Kankhal, Jwalapur and Bhimgoda. It was at this Place that Brahmarshi Narada was enlightened by Sapta Rishis by way of a Maha Bhagavata Saptaah in a large gathering of Munis and Vishnu Bhaktas. The most significant spot in Haridwar is Brahma Kunda or what is popularly known as ‘Hari ki Pairi’. Besides Ganga Dwar or Brahma kund or Hari ki paidi are situated in Haridwar another four Tirthas viz. Kushavarta, Bilwakesara, Nila Parvata and Kankhal- Gangadware Kushavarte Bilwake Nilaparvate, Snaatwa Kankhale Tirthe punarjanma na vidyate/ (Vidhi poorvaka Snaana and Darshana of Bhagawan Vishnu would certainly qualify for no rebirth and Vaikuntha Prapti at each of these.) These Five Sacred Places represent Pouranic Significance as follows: Brahma Kunda or Hari ki Pairi or Vishnu’s foot steps: Chakravarti Bhagirath had the outstanding reputation of bringing down Ganga from Vishnu’s feet in Vaikuntha down to Kailasha as absorbed in the ‘Jata jootas’ or Maha Deva’s course head-hair pleats. As Bhagirath further did Tapsya to Maha Deva, the Holy Ganga flowed down to Earth and another King Sweta prayed to Brahma Deva to let parts of the River to flow to his Kingdom and the flows came upto Brahma Kunda. Since Bhartruhari the brother of King Vikramaditya performed penances to Maha Deva on the banks of Brahma Kund and achieved Salvation, Vikramaditya constructed steps of the Kunda famed subsequently as Hari ki Paidi. This has come down as the legend of the yore. Gavu ghat: The southern side of Brahma Kund has come to acquire the popularity of redeeming Go hatyhadi patakas by the Sacred Bathings at the Gavu ghat. Kushavarta ghat: Once Dattatreya performed severe ‘Tapas’on the banks of Ganga not far from Gavu ghat as he kept his belongings viz. Kusha or the mat of Kusha grass, clothing and kamandalu or the water vessel on the banks of Ganga; one fierce wind blew away these items on the banks in circular fashions and since then the Ghat was then christened as Kushavarta. ‘Pitru Karyas’ and ‘Pinda Danas’especially on Mesha Samkranti days are stated to go a long way resulting in ‘Punar janma naasti’ or no rebirth again. It is at this Ghat there is the Mandir of Shravana nath. Vishnu Ghat, Maya Devi Mandir, Ganesh ghat, Narayani Shila, Niladhara and Nileshwar, Kalimandir, Chandi Mandir, Anjani Mandir being that of Hanuman’s mother, and Gouri shankar Mandir are all lined up there. Bilwakeshwar: Not far from ‘Hari ki Paidi’ the Bilwakeshwara Mandir is stated to the erstwhile abode of Maha Ashwatara Naga of Patala who frequented it for Maha Deva darshan and ‘snaanas’ at this Tirtha is stated to bestow the Shiva Tulya status. Kankhal: This is the Sacred Tirtha which is the joint flow of Niladhara and Kankhal where nomad Munis used to necessarily halt and wash off all traces of ‘Khal’or wickedness. Daksheshwar Maha Deva Mandir assumes outstanding significance in view of its Pouranic background of Daksha Prajapatis’s Brihaspati Yagna to which his daughter Sati Devi’s non invitation due to his hatred to his son- in- law Parama Shiva but still she attended theYagna and was extremely offended by her father and as such resorted to the extreme step of self immolation in ‘Yogaagni’ when Maha Deva went berserk with fury, totally destroyed the yagna and beheaded Daksha Prajapati. With a view to mitigate the unusual fury of Maha Deva, Vishnu had to use his Chakra and quietly sliced off Sati Devi’s mortal remains and threw away into fifty one pieces which eventually came to be famed as so many Shakti Peethaas signifying Devi Sati’s body parts as are venerated till date with awe and wonder. As Devas prayed to Maha Deva in torrential ‘Stutis’, He gradually cooled down and being a known embodiment of mercy and forgiveness, relented to the Prayers of Devas and allowed to the beheaded Daksha to replace the latter’s head with that of the goat meant for sacrifice at the ruined yagna and revived the Prajapati back to life! That is why this Holy Place is of unsual Mahatmya and yatris to Haridwara and is stated that their yatra would be futile without worship at Daksheshwara Maha Deva! This Holy Tirtha attracts uprecedented yatris on Shiva Ratris for its legendary background! Besides the aboveTirthas, Haridwar has other Tirthas too like Sati Kund, Kapila Sthaana, Bhima Gouda, Sapta Dhara, Satya Narayana Mandir and Veerabhadreshwar each of which has their own background! From Haridwar to approx. forty miles is situated Shuka taal where Vyasa Maharshi’s son Shuka Deva taught Maha Bhagavata Purana within a week’s time to Panadava’s descendant King Parikshit on the banks of Ganga. Devaband or Devivan some 8 km near Mujaffarnagar off Shaharanpur is known for Durga Mandir where Durga Saptashati was recited first as believed by ‘Vidwamsas’of erudition.

106) Rishikesh: Hrishik-isha or Vishnu is the Supreme Lord of senses or alrernatively Rishik-isha the Over-Lord of Rishis who controls senses. One view about the origin of this Holy Tirtha is that Rishi Raibhya’s severe tapasya culminated in Maha Vishnu’s darshan at Kubjamrika or Mango Tree (Skanda Purana) while another legend refers to the Tapasya of Brahmana Devadutta to Maha Vishnu as he had staunch faith in the identiy of Vishnu as distinct from Shiva. Meanwhile, Indra commissioned Apsarasa named Pramlocha to test the Brahmana’s ability to control his senses but failed and the result was their daughter named Ruru who on realising the background of her birth pursued Tapasya to ‘Shiva Keshava’  and Vishnu appeared and blessed. Varaha Purana thus states: Maamevaavehi Vishnum swam maa pashya- swaantaram mama, Awaamekena bhaavena pashyastvam siddhimaapyasi/ Purvamantara bhavena drishtavaanasi yanmama, Tena vighnobhavad yena galitam swattapo maha/( Do realise that Vishnu and Ishwara are just the same and in order to attain siddhi or Salvation soon, this basic identity be underlined. in the past the severe tapsya performed failed and ended up in obstacles) Another legend about the origin of Rishikesha signifies that once Maha Deva was annoyed about Agni Deva’s indiscretions and there were severe flames that destroyed the area; Agni atoned for his sins at this Tirtha and thus resulted in the Agni Tirtha. Popularly known as Muni Reta or the Sands of Rishis, this highly Sacred Land was also the Place where Lord Shri Rama performed penance to achieve the abilities to terminate Ravanaasura and the land marks which enabled Rama Lakshmana to cross the Holy Ganga into deep forests are still existent as hanging concrete bridges converted from jute rope bridges-popularly named as Lashman and Ram jhoolas. This Sacred Kshetra is also acclaimed as the Universal Capital of Yoga.  .

107) Shri Vaikuntha or Paramapada: Shri Vaikuntha is the Ultimate and Eternal where Vaasudeva Narayana along with Maha Lakshmi lies gloriously on the Ananta Naaga. That is the Sacred most Sthala where Viraja flows, Soma Savana vriksha grows and Shriphala is tasted ever. Anantha, Garuda, Vishvaksena and such others have their ‘nithya darshana’. Alwars Saroyogi, Maha Yogi, Bhaktisaara, Shathagopa, Kulashekhara, and all the rest of Alwars  performed  mangalaashasana to this Vishnu dhaam!

108) Ksheera Sagara or Tiruppaalkadal: The Ocean of Milk flows among with Sapta Samudras. Ksheerabhdi Nayaka and His Consort Kasheeraabdhi Nayaki is in yoga nidra on the bed of Shesha right on the AmritaTirtha.Brahma, Rudra and all the Devas are enjoying their ‘Saakshatkaara’, while Alwar Sanths are in constant  meditation.

Thus concludes the Account of the Prakhyaata Vishnu Sthalas across Bharata!

Compiled and Edited by VDN Rao

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