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Monday, 03 October 2016 19:52



Sutaji once reached Naimisharanya in the course of his pilgrimage. There he found numerous sages engaged in austerities and penance. All of them were delighted to find Sutaji in their midst and considered..
Sutaji once reached Naimisharanya in the course of his pilgrimage. There he found numerous sages engaged in austerities and penance. All of them were delighted to find Sutaji in their midst and considered it a God-sent opportunity to get their doubts related to various religious topics cleared. The Sage Shaunak was also present there, and he asked Sutaji --"O revered sage! Who is the creator of this world? Who nurtures it and who annihilates it in the end? How can one realize the supreme Almighty? How many incarnations has the Almighty taken till now? Please enlighten us on all these things, which are shrouded in mystery."

Sutaji replied--" I am going to reveal to you the contents of Garuda Puranaa, which contains the divine tales of Lord Vishnu. This particular Puranaa is named after Garuda because he was the one who first narrated these tales to the sage Kashyap. Kashyap subsequently narrated them to the sage Vyasa. I came to know about these divine tales from the sage Vyasa. Lord Vishnu is the supreme almighty and the source of all creations. He is the nurturer of this world and the annihilator as well. Though he is beyond the bondage of birth and death, yet he takes incarnations to protect the world from the tyranny of sinners. His first incarnation was in the form of the eternal adolescent Sanat kumar and others who were all celibates and extremely virtuous."

Lord Vishnu took his second incarnation in the form of a boar (Varaha) to protect the Earth from the mighty demon named Hiranyaksha, who had abducted her to Patal loka (the nether world). In his third incarnation as Narad, he propagated the virtues of nishkaam karma (performing one's duties without bothering about the results). In his fourth incarnation as Nara-Narayan, he performed arduous austerities for the protection and propagation of Dharma or religiousness.

Lord Vishnu's fifth incarnation was as Kapila, which he took to protect the sashtra, which was on the verge of becoming extinct. He took his sixth incarnation in the house of Atri and Anusuya as Dattatreya, with the specific objective of propagating the most secret Brahma vidya to worthy people. His disciples included virtuous souls like Prahlad and others. Lord Vishnu took his seventh incarnation as the son of Ruchi Prajapati and Aakuti and was known as Yagya deva. His eighth incarnation was as Rishabh deva - the son of sage Naabhi and Merudevi.

In this incarnation he established the norms for Grihashtha ashram, which later on became the guidelines for every householders. Lord Vishnu took his ninth incarnation as Prithu and 'milked' (extracted) various nutrients (cereals, pulses etc.) from the Earth, who had disguised herself as a cow and thus protected the populace from being starved to death.

In his tenth incarnation as Matsya (fish), he protected the life of Vaivaswat Manu, who would not have survived otherwise. Lord Vishnu took his eleventh incarnation in the form of a tortoise (Kurma) and held the Mandarachal mountain on his back at the time when the ocean was being churned. His twelfth incarnation was as Dhanvantari and thirteenth as the most enchanting beauty-Mohini, to retrieve the ambrosia pot from the possession of the demons. He subsequently distributed it among the demigods, as a result of which they became immortal.

In his fourteenth incarnation, Lord Vishnu manifested himself as Nrisimha (partly human and partly lion) and to protect his devotee Prahlad, killed the wicked demon Hiranyakashipu by tearing apart his abdomen with his sharp claws. His fifteenth incarnation was as Vaman (dwarf) in which he demanded all the three worlds from Bali-the most benevolent demon king and then sent him to Patal loka. In his sixteenth incarnation as Parasurama, he wiped out the whole caste of kshatriyas from the face of the earth for twenty-one times, as they had all become immoral.

In his seventeenth incarnation he was born as Vyas to Parashar and Satyavati and accomplished his mission of propagating the knowledge of Vedas by categorizing them into four parts. In his eighteenth incarnation he manifested himself as Sri Ram. His nineteenth incarnation was as Krishna and his twentieth incarnation as Balarama. He will take his twenty-first incarnation as Buddha to bring the mankind back to virtuous path by preaching against the rituals and proving that it is not proper for a seeker to get bound by them. Lord Vishnu will next take incarnation as Kalki and will be born to a Brahmin named Vishnuyasha to liberate the earth from the sinners.'

How Garuda Puranaa was Propagated

On being asked by the sages as to how did he come to know about the contents of the Garuda Puranaa, Sutaji told them-- 'Once, I had gone to Badrikashram, where I met the sage Vyasa. I requested him to enlighten me on various spiritual matters, to which he agreed saying that he was going to narrate the tales of Garuda Puranaa, which was first spoken by Lord Brahma to Narad, Daksha Prajapati and myself. The sage Vyasa then told Sutaji how once he, along with Narad, Daksha and Bhrigu had gone to Brahmaloka to see Lord Brahma. After reaching there, all three of them requested Lord Brahma to shed light on the essence of the real knowledge.

Lord Brahma revealed to them that the Garuda Puranaa contained the essence of all the scriptures and Lord Vishnu himself had narrated its divine tales to him (Brahma). Describing the incident when Lord Vishnu had told the divine tales of Garuda Puranaa to him as well as Shiva, Lord Brahma said-- 'I once went to Kailash mountain accompanied by Indra and other demigods. We found Shiva engrossed in his meditation. We were amazed and asked him as to who was he meditating upon.

Lord Shiva told us that he was meditating upon the omnipresent, omniscient and the omnipotent Vishnu, in whom the entire universe exists. Lord Shiva also revealed to us that this was all he knew of Vishnu's power and also that if we wanted to know more about him then we will have to ask Lord Vishnu himself. So, all of us including Shiva went to Vishnu loka and requested Lord Vishnu to clear our doubts on various topics which confused us. Lord Vishnu gave a long discourse covering all the major religious topics.

Lord Visnu Reveals Hiw Omnipotent Nature

Dwelling at length about his power, Lord Vishnu told Shiva-- 'O Rudra! I am the lord of all the deities. I am the one who controls each and every event that occurs in the Universe. I am the one whom mortals worship with the desire of attaining salvation. The universe would have ceased to exist but for me. I am the creator, the nurturer as well as the supreme annihilator. I manifest myself in the sacred mantras as well as their meanings. People meditate on me. Matter is nothing but a medium through which I manifest myself.'

Lord Visnu Blesses Garuda

Describing how Garuda pleased him with his deep devotion, Lord Vishnu said-- 'During ancient times, Garuda once did an austere penance to please me. I appeared before him and expressed my willingness to fullfil anything that he wished for. Garuda wanted to liberate his mother, Vinta, from the slavery of Kadru - the mother of serpents. He also wanted to avenge his mother's humiliation at their hands. He also expressed his desire of becoming immortal by having a Puranaa credited to his name and finally, he requested me to give him the privilege of becoming my mount. I blessed Garuda, as the result of which all his wishes were fulfilled.

Once, on being requested by the sage Kashyapa, Garuda narrated the divine tales of Garuda Puranaa to him. The sage Kashyapa had once brought a dead tree back to life with the help of Garudi Vidya - a sacred mantra found in Garuda Puranaa. Similarly, Garuda too had brought numerous dead creatures back to life with the help of the same mantra.'

The Beginning of Creation

Lord Shiva requested Vishnu to shed light on different topics like Sarga (world), Pratisarga, Vansh (dynasties), Manvantar (fourteenth part of Brahma's day) and Vanshanucharit (genealogy). Lord Vishnu replied--' O Rudra! Lord Vasudeva in his incarnation of Nara-Narayan performs his responsibilities as creator, protector as well as the annihilator. Each perceptible and imperceptible particle in this universe is nothing but the medium through which the Almighty makes his presence felt. In the beginning of creation, on account of HIS wil,l subtle matter of nature (imperceptible) came into being. HE is the one to whom 'Atma' or 'Purush' owe its existence. Subsequently, intelligence or 'Buddhi' manifested itself from the subtle matter of nature, mind or 'Mun' from intelligence, space or 'Aakash' from mind, air or 'Vayu' from Space, Fire or 'Teja' from air, water from 'Teja' and finally the earth manifested itself from water.'

' O Rudra! Then an enormous sized egg came into existence. I dwell within that egg and so do all the other deities. In fact, the whole universe is situated within that egg. The almighty Vishnu creates in the form of Brahma, nurtures in the form of Vishnu and annihilates in the form of Shiva at the end of each kalpa. The creations of the almighty are known as 'Sargas'. First of all, the almighty creates the Mahat tatva, which symbolizes his gross quality.

Since it was his first creation, it was called the first Sarga. The second Sarga consisted of the creation of the Panch-Tanmatras or the five basic elements- Earth (Prithvi), Water(Jala), Fire(Teja), Air(Vayu) and Sound(Shabda). These five basic elements are the elements from which matter is made. The third Sarga namely Vaikarik sarga comprising the creation of all the sense organs and the organs of actions, is basically intelligence oriented, because the sense organs can not function without intelligence. All these above mentioned three sargas come under the category of Prakrit sarga or natural creation.' ' The fourth sarga is known as Mukhya sarga or the main creation, and consisted of immovable things like mountains, trees, etc. The fifth Sarga is known as Tiryak sarga and consisted of animals and birds. The sixth sarga comprised the creation of deities and other celestial beings and hence it is also known as Deva sarga. The seventh sarga comprised the creation of human beings and hence it was called Maanush sarga. The eighth sarga, which is also called Anugrah sarga, consisted of creations that are both 'satvik' (pure) and 'tamasik'(dark) in nature. The ninth sarga is called Kaumar sarga.'

' Lord Brahma commenced his creation of supreme entities by expressing his will resulting into the manifestation of all the ten Manasputras. Subsequently, Lord Brahma created other entities like deities (deva), demons (danav), ancestors (pitra) and human-beings (manushya). He then created the Ashuras from his thighs and subsequently abandoned his body. The dark qualities emanating from the body resulted in the creation of night, a creation that immensely pleased the demons.'

' Lord Brahma then attained a new physical form, which was pure (satvik) in nature. He created the deities from his mouth and once again abandoned his body resulting in the creation of day. All the deities became extremely pleased by this particular creation of Brahma. Once again Lord Brahma attained another form and created the 'pitras' and when he abandoned that body, 'sandhya' (evening) manifested from it.'

'Lord Brahma then attained a form that was 'Rajomaya' in nature and created human beings. His abandoning that particular form resulted into the creation of 'Pratahkaal'(dawn). Subsequently, Lord Brahma created different species like 'yaksha', 'sarpa', 'Gandharva' and 'Apsaras' and many more creatures from the different parts of his body. All the four Vedas namely Rigveda, Yajurveda, Samveda and Atharvaveda manifested themselves from each of Brahma's four mouths. Similarly, all the four castes such as Brahmin, Kshatriya, Vaishya and Shudra manifested from Brahma's mouth, arms, thighs and feet respectively.'

'Having created Daksha Prajapati and his wife Prasuti from his right and left thumb respectively, Lord Brahma instructed both of them to make their contribution to increasing the population with the help of copulative creation. In time, Daksha Prajapati begot numerous daughters all of whom were given in marriage to the ten Manasputras.'

'Once, Daksha Prajapati had organized a grand Ashwamedha Yagya to which he had invited all his daughters and sons-in-law except Sati and Rudra. Sati eventually reached her father's place much against the advice of Shiva, who was strictly against going to a place uninvited. Shiva's apprehensions were not unfounded, as Sati was indeed humiliated by Daksha in front of all the esteemed guests. Sati was so deeply hurt by her father's rude behaviour and the manner in which he made fun of her husband that she gave up her life by jumping into the sacrificial fire. When Rudra learnt of Sati's death he cursed Daksha by saying that he would lose his divine status and would be born as a human being in the lineage of Dhruva. In her next birth, Sati was born as the daughter of Himalaya and Mainak. She was once again successful in getting Shiva as her husband by virtue of her deep devotion toward Shiva.'

The Dhruva Dynasty

Lord Vishnu, continuing with the tales of Garuda Purana told Shiva-' Uttanpad had two wives-Suruchi and Suniti. From his former wife he begot a son named Uttam, while Suniti gave birth to Dhruva, who became immortal because of his unflinching devotion in me. Dhruva had a mighty son named 'Shlishta'. Prachinvarhi was Shlishta's son and Dhruva's grandson. A few other prominent personalities from Dhruva’s lineage were- Udardhi, Divanjaya, Ripu, Chakshush, Ruru, Anga, Ven etc. Ven was an atheist and was eventually killed by sages for his immoral deeds. Since Ven had no progeny, his death put a question mark on his successor. Sages tried to solve this problem by churning his thighs, which resulted in the emergence of Nishad. But, Nishad went to Vindhyachal to do penance. Seeing their whole effort go in vain, all the sages once again churned Ven's hands. This time Lord Vishnu himself incarnated as Prithu.'

' Prithu was an extremely kind hearted king and cared for his subjects. Once, when his kingdom was experiencing acute famine, he successfully extracted essential nutrients from the earth and thus saved his subjects from starvation. Prithu had ten sons prominent among whom were Antardhan, Havirdhan, Prachinvarhi and Praachetas. In time, Praachetas married Marisha.'

' Just according to the curse of Shiva, Daksha Prajapati was reborn in the clan of Dhruva. His father's name was Praachetas and his mother was Marisha. In the beginning, Daksha Prajapati tried to do creation by merely expressing his will but his efforts went futile because of Shiva's curse. So, he had no option but to take the help of copulative creation and to meet his objective he married Asikni- the daughter of Viran.

Over time he became the father of one thousand sons, all of whom perished while on their impossible mission of finding the circumference of the earth. Actually sage Narad had incited all of them to undertake this impossible mission. Daksha though angry did not lose heart and once again fathered one thousand sons. Yet again, Narad was successful in convincing them to emulate the deeds of their elder brothers. All of them set out on an impossible mission never to return. Now, Daksha's anger crossed all limits and he cursed Narad by saying that he would take birth as a human for inciting his sons' to death. This is the reason why Narad was born as Kashyap's son.'

' In the years to follow, Daksha Prajapati begot sixty beautiful daughters from Asikni among whom he gave away two daughters in marriage to sage Angira, two to sage Krishashva, ten to Dharma, fourteen to sage Kashyap and twenty-eight daughters to Chandrama. The names of Krishashva's wives were Supragya and Jaya while Dharma's wives were Arundhati, Vasu, Yami, Lamba, Bhanumati, Marutvati, Sankalpa, Muhurta, Saadhya and Vishva. The names of Kashyap's wives were Aditi, Diti, Danu, Kala, Anayu, Sinhika, Muni, Kadru, Saadhya, Ira, Krodha, Vinta, Surabhi and Khaga.'

Dharma's wives Vishva and Saadhya gave birth to the Vishvedevas and Saadhyaganas respectively. Similarly, Marutvati gave birth to Marutvaans and Vasu to Vasuganas. Dharma's wife named Bhanu gave birth to twelve Bhanus while Muhurta gave birth to Muhurtaganas. Lamba gave birth to Ghosh while Yami gave birth to Naagvithi. Sankalpa gave birth to Sankalpa.

Kashyap's wife Aditi gave birth to twelve Aadityas while Diti gave birth to two sons (demons)- Hiranyakashipu and Hiranyaksha. Diti also had a daughter named Sinhika, who was married to Viprachiti. Hiranyakashipu had four sons- Anuhlad, Hlad, Prahlad and Sanhlad. Aayushman, Shibi and Bashkal were the sons of Sanhlad. Prahlad had a mighty son named Virochan who himself had a son named Bali. Bali had one hundred sons in all and Baan was the eldest among them. Hiranyaksha had six sons all of whom were very brave and valiant. Their names were Utkur, Shakuni, Bhutsantapan, Mahanam, Mahabahu and Kaalnaam.

Danu had numerous sons who were all very brave-Dwimurdha, Shankar, Ayomukh, Shankushira, Kapil, Shambar, Ekachakra, Mahabahu, Tarak, Mahabal, Swarbhanu, Vrishaparva, Puloma, Mahasur and the mightiest among them-Viprachiti. Puloma and Kalka, both daughters of Vaishwanar were married to sage Kashyap. Kashyap had sixty thousand sons (demons) from both of them. Demons such as Nighat Kavach came from the lineage of Prahlad. Tamra had six daughters and their names were Shuki, Shyeni, Masi, Sugrivi, Shuchi and Gridhika. Shuki gave birth to numerous species of birds like Shuka (Parrot), Uluka (owls) and Kaak(crows). Similarly Shyeni gave birth to Shyen (hawks) and Gridhika to Gridh (vultures). Shuchi was the mother of aquatic birds while Sugrivi gave birth to various animals like, horses, camels, donkeys, etc.' Arun and Garuda were born to Vinta while Sursa and Kadru gave birth to serpents. Krodha gave birth to powerful Pishachas, Surabhi to cows and buffaloes, Era to various vegetation like, creepers and grass, Khaga to Yakshas and Rakshas, Muni to Apsaras and Arishta gave birth to Gandharvas. Diti gave birth to fourty-nine Marutganas, all of whom are in fact the incarnations of Lord Vishnu.

Powerful Mantras in Garuda Purana

Describing the significance of worshipping Navgraha (nine planets), Lord Vishnu told Rudra --' One who worships the Navgraha with appropriate rituals attains all the four 'purusharth'(objectives of man's life) - dharma, artha, kaama and moksha (salvation).' He then went on to give various mantras related with the Navgrahas, which a devotee should chant while worshipping them --











There are various mantras used in the rituals of Shiva worship. A devotee should begin by worshipping the 'Aasan' (the pedestal) on which the deity is seated. There is a specific mantra for this particular ritual- OM HRAM SHIVAY NAMAH. Subsequently, a salutation to lord Shiva is made by chanting - OM SHIVA MURTAYE NAMAH. A special ritual named 'Shadanganyas' is then performed by chanting different mantras associated with the specific parts of the deities' body such as -


Having accomplished the above mentioned rituals, a devotee should then worship each of the five faces of Shiva by chanting the following mantras -



While worshipping Lord Vishnu, first of all a devotee should worship the 'Aasan' of the deity by chanting

He should then make salutations to Lord Vishnu by chanting the following mantras--

Subsequently, a devotee should worship the various incarnations of Lord Vishnu, his weapons as well as his different mounts by incorporating the rituals of 'Shodashopachar' and by chanting the following mantras--



A devotee should begin his worship by making salutations to goddess Sarswati by chanting-- OM HRIM SARSWATYAI NAMAH.

He should then perform the rituals of 'Shadangnyas' by chanting the following mantras-- OM HRANG HRIDAYAY NAMAH,


A devotee desirous of acquiring wealth and prosperity must worship Goddess Laxmi with appropriate rituals. He should begin by making salutations to the goddess by chanting the following mantra --


Then follows the rituals of 'Shadangnyas' that is performed by chanting the specific mantras meant for them.

Astrology in Garuda Purana

While describing the chariots of all the nine planets, Lord Vishnu told Rudra--' The chariot of Surya deva(sun) has an unbelievable expanse stretching up to nine thousand yojans. The axle of the chariot is one crore and fifty seven lakh yojans long and wheels are fixed at both its ends. The wheels have six circumferences symbolizing the six main seasons and five spokes symbolizing the five different units of time measurement in them. The chariot of Surya(sun) is pulled by seven horses. These horses symbolize the seven 'chhands' (stanzas used in poetry)- gayatri, vrihati, ushnik, jagati, trishtup, anushtup and pankti.

The chariot of chandrama(moon) has three wheels in it. It is pulled by ten white horses. The color of Mangal's(mars) chariot is golden and is pulled by horses of dark red color. Buddh's(mercury) chariot is of brown color and is pulled by eight horses of the same color. The chariot of Vrihaspati(jupiter) is made of gold and is pulled by eight horses of yellowish complexion. Jupiter remains in each of the twelve zodiacs for a year.

Shukra's (venus) chariot is well escorted by his army. The chariot has a mast on it's top and is pulled by horses that are found on earth.

· Horses pulling the chariot of Shani(saturn) are of varicolored.

· The chariot of Rahu is pulled by eight horses, which are of the color of smoke.

· The chariot of Ketu is pulled by eight horses, which are red in color.

Description of Yogas and Muhurtas

In an elaborate description of inauspicious days on which one should not undertake travels or journeys, Lord Vishnu told Shiva-- 'Various Yoginis (goddesses) dwell in different directions on specific days and one should never set out on journeys on those days. A yogini named Brahmani dwells in the East on Pratipada(first) and navami(ninth) of both the fortnights of each month and nobody should travel on both these dates towards east. Maheshwari dwells in the north on second and ninth of both the fortnights of each month and hence nobody should travel towards north on both these dates. Varahi dwells in the south on the fifth and thirteenth of both the fortnights of each month and hence it is unadvisable to travel towards south on the above mentioned dates. In the same manner, Indrani dwells in the west on sixth and fourteenth of both the fortnights of each month and therefore nobody should travel in this direction on both the above mentioned dates.'

While giving names of some auspicious Nakshatras suitable for undertaking journeys, lord Vishnu said--' Constellations like Ashvini, Anuradha, Revati, Mrigashira, Mool, Punarvasu, Pushya, Hast and Jyeshtha are auspicious for undertaking journeys.'

Lord Vishnu, giving some specific combinations of days and tithis considered to be inauspicious said-' One should never travel on the following inauspicious days: Dwadashi falling on Sunday or Ekadashi falling on Monday or Navami falling on Wednesday or Ashtami falling on Thursday or Saptami falling on Friday and Shashthi falling on Saturday.

AMRIT YOGA -- It is the most auspicious yoga for commencing any work. The conjunction of a particular day and specific nakshatra constitute this yoga. Few examples of Amrit yoga are Mool nakshatra falling on Sunday, Shravan nakshatra on Monday, Uttara bhadrapad on Tuesday, Kritika on Wednesday, Punarvasu on Thursday, Purvafalguni on Friday and Swati nakshatra falling on Saturday.

VISHA YOGA --It is considered to be an inauspicious yoga and unsuitable for commencing any important work. Few examples of this particular yoga are Bharni nakshatra falling on Friday, Chitra nakshatra on Monday, Uttarashadha on Tuesday, Dhanishtha on Wednesday, Shatabhisha on Thursday, Rohini on Friday and Revati nakshatra falling on Saturday.


Describing the period for which a particular planet is supposed to have its influence on the native, Lord Vishnu told Shiva-- ' Surya's dasha continues for six years and brings turbulence, turmoil and agony to the concerned person. Moon's dasha continues for fifteen years and is considered very auspicious as it brings happiness and prosperity. Mangal's dasha is considered inauspicious and lasts for eight years. It brings sorrow and misfortune. Buddh's dasha is auspicious and lasts for seventeen years. It brings all kinds of favorable results and is extremely rewarding in every respect. Shani's dasha lasts for ten years and brings all kinds of inauspicious results to a man. Vrihaspati's dasha continues for nineteen years and is extremely auspicious. Rahu's dasha continues for twelve years and is inauspicious. Shukra's dasha lasts for twenty years and is auspicious.'

NOTE -- The period of years stated in the above mentioned Graha- dashas are at variance from those mentioned by sage Parashar, which is in practice nowadays.


In a lengthy discourse on the importance of physical traits and symptoms apparent in an individual, Lord Vishnu told Shiva-' If one sees the following physical traits in a man, he should immediately understand that he is seeing a prospective King : Hands and feet as soft as a Lotus flower, pink nails and no space left between the fingers when kept straight. There is no sign of bulging veins on his hands and palms and they do not sweat excessively. On the contrary, a person having rough feet that appears pale, with prominent veins on them indicates that the concerned person would be poor and miserable.'


Lord Vishnu said-' Anybody having three parallel lines on his forehead lives happily for sixty years whereas two parallel lines indicates that he would live till the age of forty years. Only one line on the forehead indicates that he would have a short life but if the line stretches up to both the ears then he lives for a century. If two parallel lines on the forehead stretches up to both the years then the concerned person lives for seventy years while a triple parallel lines reaching both the years indicates that he would live till the age of sixty years. A forehead devoid of any line on it means that the concerned person would live for only forty years while a cobweb of intersecting lines on the forehead indicates that the concerned person is definite to die a premature death. A forehead with a Trident or an Axe mark on it indicates that the concerned person would be prosperous and live for a century.


Lord Vishnu, continuing with his narration told Shiva that the age of a person could be predicted by the lines found on his palms- ' If the life line reaches the base between index and middle fingers then the concerned person lives for a century. If the life line is long, clear and without intersections from other lines then the concerned person lives for a hundred years.


Lord Vishnu said-'A woman having a round face, curly hair and lower portion of her navel slightly slanted towards right, is extremely fortunate not only for herself but also for her whole clan. Similarly, a woman with golden complexion and hands as beautiful and soft as red lotus flower is exceptionally chaste and faithful towards her husband. A woman having dry and unruly hair and also round eyes becomes a widow.

A woman whose face is round like a full moon and which radiates like a rising Sun and whose lips are juicy like a 'Bael' fruit (Wood apple), enjoys a happy and contented life. A woman having a cobweb of lines on her palms is sure to lead a torturous and painful life whereas a palm with few lines indicates that she would be poor. If the lines are pink, then they indicate happiness, prosperity and good health whereas blackish lines indicate that she would live a life of slavery. Any woman having either a 'Chakra', a hook or a ear ring mark on her hand indicates that she would beget worthy sons and rule like a queen. A woman having hair around her breasts as well as a protruding lower lip spells doom for her husband. Any woman having a festoon mark on her palms indicates that she would get married in a family superior to her in status.

A woman having a round navel with brown hair around it leads a life of slavery despite being born in a royal family. A woman whose little toes as well as big toes of both the legs do not touch the ground while walking spells doom for her husband. In the same manner beautiful eyes indicate good fortune while soft and tender skin indicate a happy married life.


Describing how a Shaligram is named on the basis of number of Chakra present on it, Lord Vishnu said-' If there is only one Chakra on the Shaligram idol then it is called 'Sudarshan'. In the same way, Shaligram with two Chakras is known as 'Laxmi Narayan' while that having three Chakras on it is called 'Achyut'. Shaligram with four Chakra on it is known as 'Chaturbhuj', that with five Chakras 'Vasudev'. Similarly, Shaligram with six, seven, eight, ninth, tenth, eleven and twelve Chakras are called 'Pradyumana', 'Sankarshan', 'Purushottam', 'Navavyuha', 'Dashatmak', 'Aniruddha' and Dwi-Dashatmak respectively. Shaligrams with more than twelve Chakras are called infinite.


Sutaji, once narrated the following tale to the assembled sages which sheds light on the origin of jewels and other precious stones -

' During ancient times there lived a mighty demon named Bala. Although he had defeated the deities and driven them out from the heaven, yet he had assured them that he would extend fullest cooperation and support in any yagya performed by deities in future. All the deities planned to perform a 'Yagya' in order to regain their lost kingdom. They made all the necessary preparations for the Yagya but were unable to find a person who could offer himself as a 'sacrificial being'- a ritual without which any yagya is incomplete.'

'Seeing no other option, the worried deities took refuge of 'Balasur' and requested him to offer himself for sacrifice so that the yagya could be accomplished without any hitch. Balasur was bound by his promise so he agreed. This way, the deities were able to accomplish their yagya. But, a strange event coincided with the death of Balasur, which surprised even the deities. The virtuous deed of offering himself as a sacrificial being in the yagya ceremony had amazingly transformed Balasur's corpse into jewels. Deities tried to carry the 'Jewel-body' through the aerial route towards a safer place, but it was fragmented into countless pieces due to the impact of ferocious speed of the wind it had to negotiate. These pieces scattered all over the places- ocean, rivers, Mountains, Forests, etc. In course of time these places got transformed into countless mines of jewels and precious stones such as Vajra (diamond), Muktamani, Indraneel, Sphatik, Prawal, Pushparag and many more.

Sutaji, while giving the names of some prominent places of pilgrimage told the assembled sages-'The banks of Ganga are considered to be the holiest among all the places of pilgrimage. The holy Ganga, which originates from the Himalayas in the north, ultimately gets merged with the ocean in the east. During her entire course of flow, she passes through numerous holy places, which owe their holiness mainly to her. Although, any place situated on the banks of Ganga is considered holy, yet Prayag, Haridwar, Varanasi and Ganga sangam (The place where she meets the ocean) have special significance and there is no other place as holy as each of them. Prayag is believed to fulfil both the wishes, which a man aspires for- worldly enjoyments as well as salvation.

Performing the rituals of pinda daan here not only helps the ancestors to liberate but also himself. Varanasi is the same place where lord Shiva and Keshav have their respective abodes. Donating at Kurukshetra brings incomparable virtues and gives both worldly enjoyments as well as salvation. Kedar teerth is capable of liberating even a heinous sinner from all his sins. Few other places considered very holy are- Shwetdweepa, Naimisharanya, Pushkar, Ayodhya, Chitrakut, Gomti, Kanchipuri, Sri Shail, Kaam- teerth, Amarkantak, Ujjain, Mathura, Govardhan, etc. All these places have great religious significance and each of them is capable of liberating a man from all his sins.


Once, while narrating how Gaya, a prominent place of pilgrimage in eastern part of India got its name, Lord Brahma told sage Vyas-' During ancient times there lived a mighty demon named Gaya. He used to torment the deities, who ultimately went to seek the help of Lord Vishnu. Lord Vishnu successfully killed Gayasur after a fierce mace-duel. The place where Gaya died became famous by his name. There is a grand Vishnu temple situated at Gaya where there is a magnificent idol of Lord 'Gadhadhar' (Lord Vishnu holding a mace in his hand).

Gaya is considered to be the most ideal place of pilgrimage for performing the shraddh rituals. It is believed that a person goes to hell if he dies in the following circumstances- if he dies without his consecrations being performed, or if a wild animal kills him, or if he meets an accidental death no matter what the reasons are. But, if 'Shraddh rituals' are performed at 'Gaya' then the soul of such a man gets rid of the tortures of the hell and goes to heaven.

The importance of performing 'Shraddh rituals' over there can be gauged by the fact that a person becomes liberated from 'pitra rina' (debts towards one's father) once he touches the sacrosanct soil of 'Gaya'. The reason being that Lord Vishnu himself dwells there in the form of 'Pitra devata' and by having his divine glimpse a man is freed of all his three debts. The entire area stretching from the foothills of Vishnu mountain to 'Uttar Manas' is considered extremely holy and this is the same area where river Falgu flows. Offering 'Pinda daan' to ancestors at this place helps them to attain salvation. While performing the rituals of 'Pinda daan' he should chant the following matra-


There are many other places as holy as the banks of Falgu and performance of 'Shraddh rituals' over there give undiminished virtues to the ancestors - Dharma-Prishtha, Brahmasar, Gayashirsha, Akshay-Teerth, Dhenukaranya are few such places capable of liberating twenty generations of a man. The entire city of 'Gaya' is considered sacrosanct and performing the rituals of 'Shraddh' or offering Pinda daan to ancestors at any place within 'Gaya' helps the soul of the ancestors to attain to Brahmaloka.


Before setting out for Gaya to offer Pinda daan, a man should appropriately perform 'Shraddh rituals' in the village or town he lives. Each step taken towards Gaya acts as a stepping stone to the heaven for the ancestors. Getting one's head tonsured or observing fast is prohibited in some places of pilgrimage like Badrinath, Kurukshetra, Jagannathpuri and Gaya. There is no time restriction on the performance of Shraddh rituals at Gaya and they can be performed anytime.

After reaching Gaya, a man should first of all invoke his ancestors while taking bath in the holy Falgu and offer pinda daan to them. He should then visit the temple of Lord Gadadhar(Vishnu) and worship the deity. The next day, he should once again perform the Shraddh rituals at Dharmaranya and Matangwapi, two sacrosanct places having great religious significance. On the third day, he should perform the rituals of 'Tarpan' on the banks of 'Brahmasada teerth' and then go to 'Koop-teerth' and 'Yoop-teerth' to repeat the performance of Shraddh rituals.

He should then feed the Brahmins at 'Goprachar teerth', an act considered to help ancestors attain salvation. On the fourth day he should take a holy dip in river Falgu and once again perform 'Shraddh rituals' at a place called 'Gayashirsh'. There are many more holy places in the vicinity where he is required to perform Shraddh rituals'- Vyas, Dehimukh, Panchagni, Surya- teerth, Som-teerth and Kartikeya-teerth are few of them. Finally, on the fifth day, he should take a holy dip in 'Gada-lolak' teerth and offer 'Pinda-daan' under the Banyan tree called 'Akshay vat'- an act believed to liberate all his predecessors as well as coming generations from the bondage of Earth. After that Brahmins are fed. Feeding one Brahmin at Gaya brings the same virtues what one would get by feeding one crore Brahmins elsewhere.'


Lord Brahma then narrated a tale glorifying the significance of performing 'Shraddh rituals' at Gaya- ' O Vyas! Once upon a time there lived a trader who was sonless. One day, while he was on his pilgrimage, he met a restless ghost, who requested him to perform the rituals of Pinda daan at Gaya so that not only he became liberated from the pains and tortures of being a spirit but also he (Trader) went to heaven. The trader went to Gaya accompanied by his younger brother, as per the request of the Ghost and not only performed the rituals of 'Pinda-daan' for the ghost but also for his own ancestors.

As a result not only the ghost but all his ancestors became liberated. On account of his virtuous deeds, the trader was blessed with a son. He enjoyed a long life full of joy and contentment. After his death he was reborn as Vishal, in the princely state of Vishala. After growing up he got married but even after a long time he did not beget a son and this made him very sad. One day he asked the royal priests about the reason he did not beget a son. All the priests advised him to offer Pinda daan at Gaya as they felt that by doing so the king would definitely get blessed with a son and they were not wrong, as Vishal indeed was blessed with a son after he had offered Pinda daan at Gaya.'

One day while Vishal was having a walk in the royal garden he was amazed to see three entities descending down from the sky. After all three of them had landed on the ground, Vishal had a close look at them. One of them was fair while the second one's complexion was reddish. The third and the most ferocious among them was of dark complexion. For a moment Vishal was dumbstruck by this mysterious sight but it did not take him long to gather his composure. He asked them as to who they were and was stunned by the answers he got.

Actually, these three entities were none other than the souls of his Father, Grand Father and Great Grand Father, all of whom had died long ago. They had come to thank Vishal, who by performing the rituals of Shraddh had helped them in getting liberated from all their sins. The entity appearing fair, who in fact was Vishal's father said- Thank you for helping me attain to Indra loka. If it were not for you, I would have still been languishing in hell. The entity with reddish complexion is your Grand Father, who had committed grave sins while he was alive and as the consequences he went to the most ferocious hell named Avichi after his death. Even he has been liberated because of you. The third entity among us and having dark complexion is your Great Grand Father. He had committed heinous of sins while he was alive but even he has become liberated because of you. We have come to express our gratitude and to thank you for having liberated us from our miserable conditions. All three of us are now departing for heaven.'

Having said this all three of them disappeared in a moment. Vishal was extremely satisfied that he had been successful in fulfilling one of the major obligations towards his ancestors (pitra-rina) by helping them attain to heaven. He enjoyed a long life and after his death he too went to heaven.


Once, Sutaji recounted the following tale to the assembled sages, which had been originally told by sage Markandeya to Kraunchki long ago- 'Once, sage Ruchi became so disenchanted with the world that he decided to remain a bachelor, a decision which made his 'Pitras'(ancestors) extremely worried. They tried to change his mind by citing numerous benefits of householder's life and the yeomen service he does to the society.

They said- O Ruchi! The decision you have taken is most unfortunate. Perhaps you are not aware of the importance a 'Grihasta' holds in the society. But for his cooperation, not a single religious activity can take place. It's your misconception that a 'Grihasta' can not attain salvation. On the contrary, he has numerous opportunities in his life to attain salvation. Different rituals and consecrations enable him to achieve this important goal of a man's life.' Pitras' advises had great impact on Prajapati Ruchi and he agreed to get married.'

Thereafter a search for an ideal match began but even after best of his efforts he did not get any. Prajapati Ruchi then decided to please Lord Brahma by his austere penance. He commenced his penance, which continued for a very long period. Finally, Lord Brahma appeared and advised him to please his 'Pitras'. Acting on the advice of Lord Brahma, Prajapati Ruchi eulogized his ancestors and performed the rituals of 'Tarpan' to pacify their souls. All his 'Pitras' appeared and blessed him.


The blessings given by 'Pitras' fructified instantaneously as a beautiful 'Apsara' manifested herself from the river flowing nearby and said-' O great sage! I am Pramlocha. I would consider it as my good fortune if you give your consent to marry my daughter- Manini. Pushkar- son of Varun is her father. In course of time a son named 'Rauchya' will be born to you.'

This was the day Prajapati Ruchi was eagerly waiting for. He decided to get married then and there so he invited all the prominent sages and the marriage ceremony was solemnized in their presence. In course of time, a son named 'Rauchya' was born to them. He was a great sage after whom a Manvantar was named.


While describing the significance of various consecrations, Lord Vishnu told Shiva that the union of man's sperm and woman's ovum results into the birth of a child. This union along with the whole process of foetus getting transformed into a baby is a lengthy affair during which it imbibes numerous impurities. Consecrations purify a man from all these impurities. Lord Vishnu said -' The mankind has been categorized into four prominent castes- Brahmin, Kshatriya, Vaishya and Shudra. The former three castes are also known as 'Dwijas' (Twice born. The solemnization of a consecration named Yagyopavit is believed to be their second birth.) because only they are entitled to get consecrated into this particular ceremony. Right from his birth till he takes his last breath, a 'Dwija' has to undergo various consecrations.'

Giving the names of some prominent consecration ceremonies that a Dwija has to go through, Lord Vishnu said-

' Garbhadhan Sanskar is performed at the time of conception. The scriptures have clearly stated about the best time for a woman to conceive- twelve days after her menstruation has started, beginning from the fifth day as the first four days are not considered auspicious for this purpose. 'Punsavan sanskar' is performed in the third month after conception while 'Seemantonayan sanskar' is performed in the sixth or eighth month after conception. After the birth of a child the consecration named 'Jaat karma' is performed while 'Naam karan sanskar' is performed on the eleventh day after his birth whereby the new born baby is given a name. 'Nishkraman sanskar' is performed in the fourth month and 'Annaprashan sanskar' in the sixth month. The consecration named 'Chudamani sanskar' can be performed either in the first, third or fifth year of the child.'


Dwelling on length about the appropriate way of performing 'Upanayan sanskar' (Sacred thread ceremony) rituals, Lord Vishnu said-' A Brahmin child should get consecrated with the sacred thread in his eighth year while a Kshatriya child's consecration should be performed when he has attained the age of eleven. 'Upanayan sanskar' of a Vaishya child should be performed in his twelfth year.'

A dwija, whose 'Upanayan sanskar' has been performed, must face southwards while relieving himself in the night whereas during daytime he should face northward. Subsequently, he should purify himself by properly washing his urinary organ with mud (soap) and water. He should also wash his hands and feet. The purification is believed to be incomplete until and unless the rituals of 'Aachman' (ritualistic rinsing of the mouth) have been performed. Next morning, after having a bath, he should do 'Pranayam' and chant the sacred Gayatri mantra facing east. In the evening he should chant Gayatri mantra facing south. After this the ritual of 'Bhikshatan' is performed whereby he seeks alms and donates everything that he gets to his Guru as a mark of respect to him.

This particular ritual is symbolic and emphasizes the absolute necessity of subduing one's ego before acquiring knowledge from his Guru. A celibate is supposed to wear nothing but a Deer skin and a waist band made of long reeds on his person with a sacred thread hanging across his shoulder and carry a stick in his hand. The celibate whose Upanayan sanskar has been performed should stay at his Guru's hermitage till he completes his education. It is also his duty to collect food grains from the neighborhood to meet the food requirement of all the people living in the hermitage. A Brahmin celibate should chant 'Bhavati bhiksham dehi' while seeking alms whereas a Kshatriya celibate should chant the same mantra with a slight modification ' Bhiksham bhavati dehi'. Similarly, a Vaishya celibate should chant 'Bhiksham dehi bhavati' while seeking alms.'


After finishing his education the celibate should shave his beards and moustaches for the first time. Strict guidelines have been laid down for each caste with respect to this particular consecration. A Brahmin should get consecrated with this ritual in his sixteenth year while a Kshatriya should get it performed in his twenty- second year. Similarly, a Vaishya should get consecrated with this ritual in his twenty-fourth year. The above mentioned age limits are also the maximum before which respective castes are supposed to get consecrated with the sacred thread ceremony failing which he becomes a religious outcaste.


His education being complete now it is the time for him to enter the life of a householder. But, before leaving the hermitage he should pay 'Dakshina' as a mark of gratitude to his Guru for all the knowledge he has imparted to him. With the permission of his Guru, he should then marry a girl who is beautiful, younger to him and belonging to different 'Gotra'. Although the best option for him is to marry a woman belonging to his own caste, but he is allowed to marry outside his caste, provided the woman hails from a caste inferior to him but under no circumstances he should marry a woman belonging to superior caste.


An ideal wife is one who obeys the commands of her husband without any inhibition. According to the scriptures the best time for a married couple to copulate is after the woman has had her menstruation, especially till sixteen days after her periods have commenced are considered best for this purpose. But, there are also certain days on which making sexual contacts is prohibited- the first four days after her periods have started, Ashtami, Chaturdashi, Amavasya and Purnima are few such days. If the above given rules are followed then a couple can beget worthy sons possessing good qualities. Considering the fact that a woman has sexual urge eight times more than a man, scriptures have also advised a man not to overlook the sexual urge of his wife and to satisfy her without bothering about the prohibited days.


Describing the methods of purifying different articles, Lord Vishnu reflected on the instructions which sage Yagyavalkya had once given to other sages in this regard-' Substances like gold, silver, conch, vegetables, rope, leather articles, etc. become pure once they are washed with water. In the same way, utensils made of wood or animal's horn become pure after they have been chiseled. Utensils used in yagya become pure after they have been rubbed with mud and then washed with water. Washing woolen and silken clothes with tepid water or cow-urine make them pure.

Land is purified if it is coated with cow-dung. Copper vessels, articles made of lead and Tin vessels become pure if cleaned with a solution of alkali, acid and then washed with water. Iron and Bronze vessels become pure if cleaned with ash and water. The followings are believed to be pure- sun-light, fire, cow, horse, earth, air, dew-drops, food-grains up for sale in the market, etc. A man should perform Aachaman in the following circumstances- after his bath, after drinking water, after sneezing, after waking up from sleep, after having food, after having a walk on dusty path, after changing clothes, etc.


Describing the proper way of performing Shraddh rituals, sage Yagyavalkya told the assembled sages-' A performer of Shraddh rituals should invite able Brahmins and offer them seats of Kusha grass. First of all an invocation is made to 'Vishvedeva' by chanting a mantra in his praise, an action which is followed by scattering grains of barley in the vessels kept in front of the Deity's idol. Subsequently, some water and a small quantity of barley is taken in a small vessel, which is then handed over to the Brahmins along with other articles such as ghee lamp, garland, incense, etc. There are specific mantras for this particular ritual. After that he should offer seats of Kusha grass to all his ancestors one by one beginning from the left hand side and subsequently moving on to the right hand side. All the ancestors are then invoked with specific mantras.

The scriptures allow the use of sesame seeds in place of barley if latter is unavailable due to some reason. These sesame seeds should be kept in a 'Ardhya patra' and placed to the left side of each 'Pitras' (ancestors) in an inverted position. While performing 'havan' he should make offerings of 'ghee' and other articles in the 'havan kunda'. Finally, Brahmins are fed after which the performer of Shraddh rituals offers Pindadaan in the name of his ancestors. After that he helps all the Brahmins perform 'Aachaman' and gives donations to them. The idol of Vishvedeva is immersed in a nearby river or pond and the inverted pots are kept back in the normal position. Finally, all the Brahmins are seen off with respect. Shraddh rituals performed in the above mentioned way immensely satisfy the ancestors and help them attain to heaven.


Continuing with his discourses, sage Yagvalkya told the assembled sages that an enlightened soul is aware of the fact that the mortal world being impermanent in nature has its beginning as well as its end. He is also aware that a man reaps the fruits of his evil deeds in the form of 'Adhidaivik'(heavenly wrath), 'Adhyatmik'(obstacles in spiritual development) and 'Adhibhautik' (worldly problems like diseases, poverty, etc.) That is why he endeavours to follow the path of virtuosity so that he can attain salvation-the ultimate objective of man's life.

Anybody engaged in sinful deeds is definite to go to hell whereas virtuous deeds help a man to attain to heaven. After tasting the fruits of his actions he once again has to take birth to realize the unfulfilled wishes of his previous birth. This cycle of transmigration is an endless process, leading to countless births and deaths of a man. He experiences unbearable pains in his mother's wombs lying in an inverted position for nine months.

Once again he has to go through the same dreadful experiences of youth, old age, diseases and death. A sinner, after tasting the fruits of his actions in the heaven or hell, depending on his virtuous or sinful deeds takes re-birth on the basis of the gravity of sins committed. Killing a Brahmin is believed to be the most heinous of sin and the person who has committed such a sin after having suffered the tortures of hell takes re-birth as a donkey or a dog.

In the same way a person who has stolen gold takes re-birth as lowly creatures such as worms or insects. A drunkard takes re-birth as a frog and a person developing illicit relationship with his teacher's wife takes re-birth as grass or hay. One who shows disrespect to his parents is reborn as a tortoise whereas anybody who wishes ill of his friends is reborn as a donkey.


While describing various means by which a sinner can atone for his sins, sage Yagyavalkya said-' A man is certain to meet downfall and degradation in the following three conditions- if he goes against the instructions given in the scriptures, indulges in prohibited activities and runs after sensual pleasures. Atoning for one's sin is the best means of getting liberated from his sin as well as guilt. A sinner who does not atone for his sin goes through unbearable tortures and pains in hells more horrible than in 'Maharaurav' (name of a hell).

Very severe punishment has been recommended for a person, who has breached the modesty of a woman especially if she happens to be his friend's wife, teacher's wife, his own daughter or sister-in-law, etc. Scriptures are of the opinion that such a sinner should be killed without showing any mercy. If the woman is a willing partner in this ghastly crime then even she should be meted out the same punishment.

A person who has killed a Brahmin should atone for his sin by seeking alms for twelve years carrying a skull as his begging bowl. He should sustain himself on whatever he receives as alms. Protecting a cow's life also helps a man from getting liberated from the sin of 'Brahma-hatya'. A drunkard should atone for his sin by consuming any of the following- boiling liquor, ghee, cow-milk or cow-urine. A person accused of stealing gold can become liberated from his sin by donating gold equivalent to his own weight. A person who has killed a cow can become liberated from his sin by consuming 'Panchgavya'( a mixture of cow-milk, cow-dung, cow-urine, ghee and curd) and leading the rest of his life in the servitude of cows.


Describing the various types of austerities, Lord Vishnu named few of them-

YAMA (RESTRAINING PASSION)- This particular austerity comprises of ten virtues- Celibacy, Forgiveness, Meditation, Truthfulness, Honesty, Non-violence, Not stealing, Gentleness and Self control.

NIYAMA (DAILY ROUTINE)- This austerity stresses the importance of purity: both of the body as well as of the mind. It comprises of the following activities: bathing daily, contemplation, observing fast, performing oblations, self study, abstinence, penance, avoiding anger, being respectful towards teacher and purity.

MAHASANTAPAN VRATA- This particular austerity comprises of specific rituals related with the usage of 'Panchagavya'(a mixture of cow milk, curd, ghee, cow urine and cow dung). On the first day of the austerity a devotee should have only milk, on the second day curd, on the third day 'ghee', on the fourth day 'gomutra'(cow urine), on the fifth day 'gomaya' (cow dung), on the sixth day he should live only on 'kushodak'( drinking water from a vessel in which 'kusha' grass have been kept) and on the last day of the austerity he should observe complete fast.

PARNA KRICHCHHA VRATA- Separate solutions of 'Palash'(Butea frondosa), 'Gular'(Ficus glomerata), 'Kamal'( lotus) and 'Bael' tree (wood apple) are prepared after boiling the leaves of respective vegetation mentioned above. On the first day of the austerity a devotee should have only 'Palash' solution while on the second day he should have 'Gular' solution. On the third day he should have 'Kamal' solution while on the fourth day he should live only on 'Bael' solution. On the fifth day of the austerity he should live only on 'Kusha' grass solution and nothing else. This is the manner in which the austerity of 'Parnakrichchha vrata' is observed.

TAPTA KRICHCHHA VRATA- A person observing this austerity should begin by having hot milk on the first day followed by tepid ghee and lukewarm water on the second and third day respectively. He should observe a complete fast on the fourth day.

PAAD KRICHCHHA VRATA- This particular austerity lasts for four days. On the first day a devotee should observe 'Ekabhakta vrata'(having food only once a day in the noon). On the second day he should observe 'Nakta' vrata(having food only once a day in the night). On the third day he should break his fast by having whatever is available with him because anything that has been provided by others is strictly prohibited. He should observe a total fast on the fourth day. When a devotee observes these cycles of austerity for three times then it is called 'Prajapatya krichchhra vrata'.

ATI KRICHCHHA VRATA- Rituals of this austerity is more or less similar to that of Prajapatya krichchhra vrata with a slight difference- here fast is broken with a handful of cooked food. When this particular ritual is observed for four days then it is called Atikrichchha vrata.

KRICHCHHA ATIKRICHHA VRATA- Observing the rituals of Atikrichchha vrata for twenty-one days living only on milk and water is called Krichchhakrichha vrata.

PARAK VRATA- Observing complete fast for twelve continuous days is called Parak vrata.

CHANDRAYAN VRATA- It's an important austerity lasting for a month which commences on First day of the bright half of a month by observing fast for the whole day and breaking it in the night with one morsel of food. On the next day, i.e. 'dwitiya' one morsel of food is increased which means that instead of one morsel of food now two morsels are taken. This way one morsel of food is increased on each of the following days till the fourteenth day (chaturdashi) when the fast is broken by having fourteen morsels of food. A total fast is observed on 'Amavasya' (dark moon). On the next day i.e. first day of the dark half of the month one morsel is decreased which means that the devotee should break his fast with thirteen morsels of food. This way one morsel is decreased on each successive day till 'chaturdashi' when a devotee breaks his fast by having only one morsel of food. This is the way, how a Chandrayan vrata should be observed.

ANANG TRAYODASHI VRATA- This austerity is related with the worship of Lord Shiva and commences on the thirteenth day of the bright half of the Hindu month Margashirsh and lasts for a year. It concludes exactly after a year when 'Rati' and 'Anang' are worshipped with appropriate rituals. Ten thousand offerings are made in the sacrificial fire. Brahmins are fed and donations made to them. One who observes this austerity is blessed with health, wealth and good fortune.

AKHAND DWADASHI VRATA- This austerity is related with the worship of Lord Vishnu. It commences on the twelfth day of the bright half of the Hindu month Margashirsh and lasts for a year consisting of three phases. One important characteristic of this austerity is that after four months, which is the first phase of the austerity, five vessels filled with food-grains are donated to Brahmins. In the second phase of the austerity consisting of four months and commencing from the Hindu month Chaitra, pots filled with parched grams are donated to Brahmins. Similarly, in the third and final phase of the austerity pots filled with ghee are donated to Brahmins.

SHIVA RATRI VRATA- This austerity is related with the worship of Lord Shiva and a fast is observed on the fourteenth day of the dark half of the Hindu month Falgun. A devotee should observe fast in the night and worship Lord Shiva by chanting 'Om Namah Shivay'. He should perform 'havan' with black sesame seeds and worship Lord Shiva at midnight, in the third and the fourth 'prahar'(one prahar equals three hour) with appropriate rituals. One who observes fast on this day gets all his wishes fulfilled and attains salvation as well. A devotee who observes Shiva Ratri fast for twelve successive years acquires knowledge, wealth, success and happiness. Such a man also attains to Shiva loka after his death.

VIRTUES OF OBSERVING FAST ON SHIVA RATRI NIGHT- During ancient times there lived a hunter named Sundarsen in the province of Arbuda. One day, he went deep into the forest in search of his prey but unfortunately he found none. He wandered all over the place but in vain. When evening came, he climbed up a wood apple (Bael) tree to protect himself from the wild animals. Sundarsen was worried that his family would have nothing to eat that night. Engrossed in his contemplative mood, he kept on plucking leaves from the 'Bael' tree and throwing them down. There was a Shiva linga just under the tree and the leaves, which Sundarsen threw, fell down on it.

Next morning while Sundarsen was climbing down the tree, his arrow fell down. While picking up his arrow, he touched the Shiva linga. Sundarsen was unaware of the fact that it was Shivaratri night and he had worshiped Lord Shiva with appropriate rituals albeit inadvertently-he had offered Bilva patra to Lord Shiva and had touched the Shiva linga. He attained to Shiva
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