sri tula puranam - description

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SRI TULA KAVERI MAHATMYAM

(Sri Tula Puranam)

Summary by

P.R.Kannan, Navi Mumbai

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(Sri Tula Puranam)

Preface

Sanatana Dharma provides guidelines for darshan, bath, Pooja, Sraadham, residence etc. at

several kshetras in Bharatadesa. One such case is that of river Kaveri and Tula Kaveri

Snanam (bath). Sri Tula Kaveri Mahatmyam forms part of Agneya Puranam; as the name

indicates, it dwells on the greatness of Kaveri, specially of bath in the river in the Solar month

of Tula (Aippasi Tamil month, when Sun is in Tula Rasi, mid-October to mid-November). A

summary of this Mahatmyam is presented here. The mythological origin of the river and many

stories relating to the efficacy of Tula Snanam in the river comprise the major subject of this

work. The anecdotes pertain to well-known mythological personalities like king Harischandra,

sages Agastya, Narada, Dhoumya and Dalbhya, Dharmaputra, the seniormost Pandava,

Droupadi and many others, apart from Kaveri, Lopamudra and celestial beings. They therefore

establish an easy connect with even the lay reader. Some Stotras from the Mahatmyam have

been put up in the original Samskrit in the ‘Slokas’ section of the website

‘www.thanjavurparampara.com’. They are: Rangaraja Namaratna Stotram, Vishnu Kavacham,

Lakshmi Hridayam and Yama Stuti.

It is a miracle that the author, Veda Vyasa has compressed within this small book practically all

salient aspects of Sanatana Dharma in the guise of telling about Kaveri. Karma Marga,

Dhyana Marga, Bhakti Marga and Gnana Marga- the paths for attaining Mukti, the sole goal of

human life, have all been covered, though not with these specific terms. All dharmas to be

practised in daily life have been brought out very succinctly and effectively. Dharmas of the

four Varnas, the four Asramas (Brahmachari, Grihastha, Vanaprastha and Sanyasi), of

women, kings, subjects, Gurus, disciples etc. are all there. Some Vedic rituals have been

elaborated in order to illustrate the importance of adherence to niyamas (rules and regulations)

in performance of prescribed activities. I have no doubt that a study of this little book will, apart

from inducing bhakti in Kaveri and Tula Snanam, inculcate in the reader deep reverence for

our eternal values and a firm will to attempt to be a true Sanatanist.

P.R.Kannan M: 9860750020 Navi Mumbai

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(Sri Tula Puranam)

CONTENTS

Title Page No.

1. Harischandra prays to Agastya 4

2. Tula Snana Mahatmyam Introduced 6

3. Story of Vedarasi, Chandrakantha and Vidyavali 11

4. Brahma Sarma’s Downfall and Final Liberation 15

5. Crocodile got Liberated 21

6. Story of Frog and Snake 24

7. Somavara Vratam and story of Vinata 27

8. Daily Activities and Agni Upasana 30

9. Pativrata and Brahmana Dharmas 36

10. Arjuna weds Subhadra 39

11. Story of Kaveri 44

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(Sri Tula Puranam)

1. Harischandra prays to Agastya

Once Dharma Verma, king of Nichulapuram, enquired of sage Dalbhya as to how one can get

rid of his sins in Kaliyuga, which is preponderant with evil conduct and how one can develop

devotion to God, earn his grace and attain good and long life with good sons here and

Liberation hereafter.

Dalbhya, pleased at this question, said to Rajarishi Dharma Verma: ‘You are indeed lucky to

question thus. This same question was raised by the famous king Harischandra in Kurukshetra

in the presence of many sages. I shall now tell you the reply given at that time by sage

Agastya.

When Harischandra arrived at Kurukshetra, Sounaka and other sages, assembled there,

welcomed the king thus: “O King! Welcome. Are you protecting citizens without violation of

dharma? Are your kingdom, treasury, army etc. in the pink? Did you conquer all your

enemies? Are you collecting one-sixth of income as tax from citizens? If you do not

protect citizens properly, you will have to suffer in Narakas till the end of Brahma’s

kalpa (day). If you conquer sense-organs and attain fame, long life will result.”

Harischandra replied suitably and put in his main request quickly; that the sages should

officiate and enable him to perform Asvamedha yaga, which would earn Bhagavan’s pleasure

and get him relief from sins like Brahma hatya (killing a brahmana) and all enjoyments here

and Liberation hereafter.

At that very time a number of sages arrived there: Vasishta, Vamadeva, Jabali, Kasyapa,

Bhrigu, Durvasa, Atri, Visvamitra, Markandeya, Bharadvaja, Goutama, Parasara, Vyasa,

Moudgala, Valmiki, Agastya, Narada, Dhoumya, Yagnavalkya, Pulastya, Aasvalayana,

Aapastamba et al. All these self-conquered Rishis lived either on mere air, water or leaves,

roots and fruits. Harischandra said to them in all humility: ‘Owing to merit in previous lives, I,

though being a fool, immersed in kingdom, wealth and pleasures and not pursuing dharma

properly, have been blessed with darshan of all of you.’

Sage Sounaka then informed all the Rishis of the intent of Harischandra to perform

Asvamedha yaga. Narada and Agastya said: ‘Harischandra is wise and humble and has

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conquered his sense-organs and is fit for performing this yaga. But there is a hitch. During the

period of his indebtedness to Visvamitra, when he went to the forest, he saw sage Kindama,

who was performing penance. He moved about like a mad man and passed by the sage

without paying him respects. The compassionate sage, aware of the innate goodness of the

king and respect for brahmanas and his then mental state, did not curse him. However the

king, who has disgraced the brahmana, should atone for his sin. He is otherwise unfit to

perform the yaga. Even one, who has disgraced a brahmana unknowingly, will lose his wealth

and life-span immediately and fall into naraka along with his Pitrus. One, who has committed

this sin knowingly, will be born as Brahma-rakshasa.

If Harischandra takes bath in river Kaveri in the month of Tula, Chitra or Vaisakha, he

will be rid of the sin. In the Tula month (Aippasi Tamil month, when Sun is in Tula Rasi,

mid-October to mid-November), all sacred waters come to Kaveri. These are 66 crores

of tirthas from the fourteen lokas, which come to Kaveri for ridding themselves of

accumulated sins. Kaveri will relieve one of all sins and grant all attainments. Even the

thousand-tongued Adisesha cannot narrate the greatness of Kaveri even in ten

thousand years. Bath in the river in Tula month will rid even great sinners of all their

sins. The sand particles in the riverbed are all Devatas. On both sides of the river from

its origin in Sahyadri to the ocean, there are temples for Siva and Vishnu and

hermitages of sages, which grant the fruits of austerity immediately.’

Harischandra enquired of the sages as to the details of the ritual bath in the river, the gifts to

be given and other related particulars.

Thus is set the stage for the detailed exposition of Tula Kaveri Mahatmyam.

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2. Tula Snana Mahatmyam Introduced

Agastya replied to king Harischandra: “It is only Mahavishnu who is capable of narrating the

merit of listening to a chapter or even a verse of Tula Mahatmyam or of taking bath in river

Kaveri. You got sacred company owing to your merit accumulated earlier. Sacred company

(Satsangam) is attained only with merit accumulated over many births by way of Ishta dharmas

(performance of Yaga etc. for public good), Poortha dharmas (construction of temples, lakes,

roads etc. again for public good) and deeds like Veda chanting, observance of Vratas etc. It is

only through Satsangam that one will get to listen to sacred stories (Satkatha sravanam). By

Satkatha sravanam, the sins committed through the three instruments, viz. thought, word and

deed, will go away. When sins depart, the mind becomes pure. It is only through pure mind

that one can meditate on Bhagavan. If one meditates thus once on Vishnu, he grants him

Sarupya Mukti (liberation by granting the same form as Vishnu). That is not attainable through

mere karmas. I shall now recount to you the greatness of Kaveri.”

“There are crores of Siva Lingas, equal in merit to Visveswara, on both sides of river Kaveri

and also in its path. If Kaveri grants Liberation, is it necessary to say that she grants Dharma,

Artha and Kama? As all tirthas come to Tula Kaveri, she removes even the five great sins

(Five great sins are: killing of brahmana, stealing others’ belongings, drinking of liquor, lusting

after Guru’s wife and associating with a sinner, who commits any of these four sins) and grants

the fruit of Asvamedha yaga. Devas, sages and Pitrus eulogise Kaveri thus. If one takes bath

in Kaveri in Tula and Magha months, he will attain to Brahmaloka together with three crores of

members of families of his own and of his in-laws. Ceremonial gift of food (Anna danam) and

water (Tirtha danam) done in Tula Kaveri will result in merit, which is a crore of times more

than normal. Pinda danam, Sraadham and Tarpanam done in Tula Kaveri will grant

satisfaction to Pitrus for a Kalpa (Brahma’s day). Even animals, birds and trees on the banks of

Kaveri attain Liberation due to contact with the air from the sacred river. Is it necessary to talk

of humans bathing with devotion? To even think of Kaveri, utter the name of Kaveri, have

darshan of Kaveri and take bath in Kaveri, one needs the merit gathered in many births.”

“Kaveri is the most sacred among rivers just as Ganga among rivers, Tulasi among

flowers, Ekadashi among Vratas, Pancha mahayagnam among karmas of householder

(The five great yagnas to be performed daily by householder are: Deva yagnam, Brahma

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yagnam, Pitru yagnam, Manushya yagnam and Bhuta yagnam), purity of mind among all

purities, Madhava among Devas, Pranava (Omkara) among letters, Gayatri among

mantras, Samaveda among Vedas, Sankara among Rudras, Arundhati (Vasishta’s wife)

among chaste women, Lakshmi among women, Anna danam among danams, Chandra

among the nine Grahas, Surya among luminous objects, Japayagna among yagnas,

dharma among friends, silence (mouna) among penances, Vishnu Pooja among Poojas,

Grihasthasrama among asramas, brahmana among varnas, earth among objects of

forbearance, Brahmastra among astras, Srirangam among holy places, Ramasethu

among purifying agents, Purushasuktham among Sukthas, Kamadhenu among cows

and Kritayuga among yugas. Mukti (Liberation) is attained by uttering the name of

Ganga, having darshan of Ramasethu in Dhanushkoti and listening to Ramayana. But in

the case of Kaveri, Mukti is attained merely by thinking of the river.”

“The piece of earth from Himalayas to Sethu is sacred Karmabhumi, 9000 yojanas wide and

100,000 yojanas long (1 yojana = 13 kilometres); the rest is all Bhogabhumi (meant only for

mundane pleasures). One can earn religious merit only here in this Karmabhumi. For being

born as a human being, one needs merit in a thousand births. For being born as a brahmana,

one should have performed highly meritorious deeds in many crores of births. Having got

human birth, if one fails to take bath in the holy Kaveri, he is equivalent to a donkey. The

devotee should get up in Brahma muhurtham (4 a.m.), meditate on Bhagavan, wash teeth,

attend to ablutions and then bathe in Kaveri. He should offer flowers to Kaveri with both hands,

prostrate to the river and Sri Ranganatha and offer Arghyam of water. He should do

Sandhyavandanam and listen to Tula Puranam from a Pouranika after worshipping him. The

Pouranika should be a brahmana in complete control of sense-organs, free from desire, anger

etc., master of Vedas, Vedangas, Vedanta, Dharma Sastra and Puranas and of virtuous

conduct. Without taking him as an ordinary human being, one should request the Pouranika to

narrate the Tula Puranam with devotion one would have for Veda Vyasa.”

Santanu weds Yojanagandhi

Once Narada related the story of Santanu and Yojanagandhi to Dharmaputra to explain the

importance of Tula Snanam. Santanu met the beautiful and sweet-scented girl from the

fisherman clan, Yojanagandhi during a hunting expedition and asked her hand in marriage. As

suggested by her, he met her father, the fisherman chief, who stipulated that the son, who

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would be born of their union, should succeed Santanu as king. As this would be gross injustice

to Devavrata, the elder son of Santanu, the king could not agree; but he was drowned in

sorrow. When sage Dhoumya arrived at his palace on an occasion, he did not receive and

greet him properly owing to his state of sorrow. Dhoumya sprinkled holy water on his head and

said: ‘I know what is agitating your mind. To fulfil your desire of marrying Yojanagandhi, you

should perform Kaveri Snanam in Tula month and worship Sri Ranganatha at Srirangam,

chanting Sri Rangaraja Namaratna Stotram. (This Stotram is available in the ‘Slokas’

section). Listen to Tula Mahatmyam. Give danam of cow, food, cloth, foodgrains, other

articles, land etc. Perform Kanyadanam. Give ‘Payasaannam’ to a thousand brahmanas on

Dvadasi day.’

Santhanu did as instructed. On his way back from Srirangam, he repulsed easily an attack by

a foreign army because of merit of Tula Snanam and returned victorious to Hastinapuram.

Knowing the mental affliction of the king, his elder son Devavrata met the fisherman chief and

asked that his daughter be married to the king. The fisherman chief said that even if the

kingdom was passed on to the future son of Yojanagandhi, Devavrata’s future son could claim

the kingdom. This made Devavrata proclaim that he would never marry; he added that he

would still attain good state through service to his father even in the absence of his own son.

Devas acclaimed Devavrata as Bhishma (of terrible vow). Santanu married Yojanagandhi and

begot two sons, Chitrangada and Vichitravirya. He blessed Bhishma with death at the time he

desired and also attainment of meritorious realms.

Those who drink Kaveri water in the Sannidhi of Ranganatha, bathe in the river or tank in

Vaisakha month and worship Vishnu, partake of Tulasi leaves and Salagrama water and hold it

on the head at the time of death, construct temple, Matham, garden and Agraharam, follow

dharma as laid down in Smriti, bathe in Kaveri river till death or at least in Tula month, or at

least listen to Tula Mahatmyam, if that is also not possible, those who at least contemplate on

Kaveri in the morning, do Tula Snanam and perform Archana to Siva Linga with jasmine

flowers, or read Ramayana and Mahabharata during Tula month or at least listen to them, will

cross Suryamandala and proceed ahead.

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Restrictions during Tula Snanam:

It is advisable for the devotee to observe certain restrictions during Tula Snanam for reaping

full benefits. The following should be completely shunned: oil bath, sleep during day time,

shaving, consuming betelnut, eating in company of person of evil conduct, sexual union,

company of evil persons, futile talk, sleeping on mat, eating prohibited food items, accepting

ceremonial gift (danam) and eating food prepared by others. One should not partake of old

food, buffalo milk, Pitrusesham, food in night and remnant of food after consumption by women

and children. Apart from this, one should also determine not to eat a vegetable most liked.

Even if one takes bath without observing all regulations, he will get rid of sins; but if he

observes restraints, he will attain Moksha; there is no doubt.

This body is as impermanent as a bubble of water. It is full of detestable excreta and

urine. Yama is always on the lookout for the right time to snatch away this body. Every

daybreak and nightfall keep reducing our life-span. Hence not a day should be lost.

When the body and sense-organs are in good shape, merit should be gathered. Sacred

rivers are easily available. Autumn season (Sharad ritu) is very comfortable. One should

drive away the ghost of sleep and get up early in the morning and take bath in Kaveri.

This is what should be done by those who wish to avoid naraka. I say this with my right hand

raised. The most sacred river Kaveri is flowing; it is determined to rid one of all sins. The

meritorious realm (loka) attained by tough vratas and restraints is easily attained by Kaveri

snanam. This is true, true!

Those, who are unable to take bath in Kaveri, can at least listen to Kaveri Mahatmyam. Those,

who are unable to do even that, can show respects to Pouranika by giving him wealth. One,

who keeps the Kaveri Mahatmyam book at home and worships it, attains to status of Brahma.

If one gives the book in danam to a brahmana, versed in Veda, he will be relieved of all sins

and worshipped in Vishnuloka.

Danam:

One should take bath in Tula Kaveri, offer Tarpanam to Pitrus and give danam of good

materials produced during that period. One, who does this, will enjoy all happiness here and

be worshipped in Brahmaloka later. One, who lights lamp with ghee or oil in the Sanndhi of

Harihara every day in Tula month after Tula Snanam, attains to Suryaloka and later becomes

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Gnani. One, who gives danam of cloth (vastra) to a poor and Veda-knowing brahmana, will

attain to Chandraloka. One, who gifts land or house to a poor and Veda-knowing brahmana,

will go to Brahmaloka and enjoy and return to earth as an emperor. One, who gifts wealth or

foodgrains to a poor brahmana, will remain wealthy for long on earth and enjoy as Kubera’s

friend after death. One, who gifts honey to a brahmana, will be rid of barrenness and beget

good progeny and be born as knower of Veda in many births. One, who gifts bullock to poor

farmer, will enjoy in Goloka and be born as an emperor on earth. One, who gifts seeds to a

brahmana in Tula month after Kaveri Snanam, will have all enjoyments, live long, have many

children, enjoy in Swarga for fourteen Indras’ period (Brahma’s one day) after death and be

reborn on earth as a village head. One, who gifts Tambulam, coconut, camphor, musk, sandal

paste, incense etc. to the worshipper of Devata, will enjoy in Swarga and be born on earth as

emperor. By gifting cow’s milk, one will get cows, sons, long life etc. Gift of Aamalaka will

bestow True Knowledge and devotion. Gift of sesame will please Pitrus as if with Gaya

Sraadham. One, who gifts Samit or firewood to a performer of Oupasanam and Agnihotram,

will retain Agni along with his wife. (He will perform himself Oupasanam etc.). One, who gifts

food with elaborate tasty items in Tula month on the banks of Kaveri, will become Deva. It is

only Mahavishnu, who can narrate the greatness of one, who does Tula Kaveri Snanam in Sri

Ranganatha’s Sannidhi.

Agastya added that a brahmana woman, who turned to prostitution, reached Swarga after bath

in Kaveri; her husband also attained Vaikuntha. On hearing this, Harischandra requested him

to narrate all details of this incredible incident.

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3. Story of Vedarasi, Chandrakantha and Vidyavali

There was a cultured and prosperous town called Madhurapuri on the banks of river Kritamala

near the hill of Rishabhadri. A brahmana named Vedarasi, well-versed in Vedas and noted for

exemplary qualities like humility, freedom from jealousy, Vishnu bhakti, keen interest in

performance of Vedic rites etc. lived there. His beautiful wife, Chandrakantha was a chaste

woman, ever devoted to service of her husband. There lived a brahmana girl named Vidyavali

near their home; she was the abode of all evil qualities. She had killed her own husband. She

advised Chandrakantha, like she had advised many other women before, that as youth was

transient, one should make maximum use of it and enjoy sexual union. Chandrakantha

explained the provisions of Sastras in this regard. The period from the fifth day after

menstruation upto the sixteenth day is the best for union and getting pregnant. If one avoids

union on prohibited days and resorts to recommended days, the son born of them will be wise,

wealthy and long-lived. The prohibited days/ times are: Shashti, Ashtami, Ekadashi, Dvadashi,

Chaturdasi, Pournima, Amavasya, Masa Sankranti, Day before, day after and day of

Sraadham, birth stars of the two, Vrata day, day time and Sandhya time. If the couple unite or

take oil bath or if the male shaves on these prohibited days, he becomes a great sinner even if

he were learned in the four Vedas or has performed Soma yaga.

Vidyavali said in response: ‘I know that your husband has illicit relation with a prostitute. You

alone are wasting away your youth.’ Chandrakantha said: ‘Husband is God for a woman,

even if he were impure, diseased, foolish or wrathful. For women, there is no separate

Vedic rite, ritual, Pooja or Vishnu bhakti. One, who carries on activities on her own

against the wishes of her husband, is reborn as dog.’ Vidyavali remonstrated: ‘Swarga and

naraka are all in imagination. Death is an undisputed fact. After killing my overarching

husband, I am now independent. I enjoy all pleasures.’

Chandrakantha, under the influence of the evil advice of Vidyavali on these lines, fell into evil

habits herself. She developed illicit relation with a man and kept it up for a month without her

husband’s knowledge. She then openly practised prostitution. For ten days the great

brahmana Vedarasi observed his wife’s evil ways and then drove her out of home. In order to

atone for the sin of having lived with a woman of easy virtue for some time, he sacrificed all his

wealth and shifted to the bank of Kaveri so that he could get rid of his sin by bathing in the

sacred river.

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Chandrakantha openly spoiled many men with her overtures and accumulated wealth. The

Pandya king Indradyumna, who came to know of this, was afraid that the remaining men also

would be spoiled, sins would multiply and the country would be destroyed. He therefore

confiscated all her property and expelled her out of his country. Chandrakantha shifted to the

bank of Kaveri and continued relentlessly on her evil ways. In due course old age and disease

took their toll. She died. She suffered in various narakas for twentyone manvantaras. Then she

was born as the daughter of a prostitute in Nichulapuram. She underwent untold suffering from

various diseases; all her body was torn by wounds. She begged and moved from place to

place. Owing to a small meritorious action of hers in previous birth, she came to Kaveri, saw

many devout persons bathing in the river and happened to hear a bit of Kaveri Mahatmyam

being narrated by someone in Sri Ranganatha’s sannidhi. She also had a dip in the river in

order to cool her own body. She lost her life even as she was hearing perchance the

Pouranika say that one who takes bath once in Tula Kaveri would attain to Vishnuloka and be

worshipped there, even if he were a great sinner. Yamakinkaras arrived in a beautiful vimana,

bestowed on her a divine form, put her in the vimana and took her to Swarga. On the way she

was served delicious dishes to eat.

When the time came for Vidyavali to depart from this world, Yama’s dog took her by the neck.

For one whole day of Brahma (Kalpa), she suffered in many narakas including Rourava. She

was then born twenty times as dog and three times as pig. She was then born as Amba, the

daughter of Kashi Raja and was instrumental in a big war being waged between Bhishma and

Parasurama and was later reborn as Sikhandi, the cause of death of Bhishma in the

Mahabharata war.

When the life-span of Vedarasi on earth came to an end, a divine vimana, brilliant like a crore

of Suns, came and took him to Swarga, owing to his Kaveri Snanam. As a fruit of his having

spent some time with Chandrakanta, the fallen woman, his vimana was routed through naraka

en route to Swarga.

Swarga and Naraka:

On the way he was offered many objects of enjoyment like various tasty food items,

which the Yamabhatas related to various danams he had given on earth to brahmanas.

In one place he saw women, who had served their husbands on earth with chastity,

though the husbands were evil-minded. These women were adored as being equal to

Arundhati and offered hospitality.

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Vedarasi then saw many terrible sights of punishments of sinners in naraka. Torture

included being pulled on path full of hot sand, red-hot iron needles or fire. Some were

being bitten and pulled by wild dogs. They were all very hungry and thirsty. Some were

thrown up in sky and beaten when they dropped down. Some were cut with swords and

salty and spicy water was poured in their wounds or sharp needles were pushed in.

Those who fell unconscious were woken up by sprinkling water and again punished.

The sins committed by those in the narakas suffering such harsh punishment included:

troubling or abusing others, stealing others’ belongings, doing prohibited acts, not

doing prescribed acts, abandoning virtuous conduct including early morning bath,

Oupasanam, Veda, Sastra, Deva Pooja and Pitru Sraadham, selling prohibited materials,

criticising Siva and Vishnu, troubling Vaidikas and poor people, teaching Veda for

salary, receiving improper danams, depriving calf of milk, always depending on outside

food, ill treating parents, maligning Guru, cutting green tree, spoiling sacred

discourses, criticising sacred place, indulgence in easy virtue by women etc. While

punishing the sinners, Yamabhatas taunted them by recounting the sins they had

committed, which had invited the commensurate punishment.

When Vedarasi saw all this, his heart was moved with compassion. He thought that only

through helping others, all meritorious actions will bear fruit and Bhagavan will be

pleased. What better way can be there to help the sinners in naraka than Harinama

Sankirtanam? Vedarasi immediately started chanting Hari’s names, dancing with wave

of hands, with tears flowing down from his eyes and his voice stammering.

“�वािमन् अनत पु षो�म पु�करा� भ�ा�त-भ�नहरे भगवन् मुरारे । �ीमन् नृिस�ह नरलोक-िवडबंना� लीलावतार तरणीद-ुिवलोचनेश ॥“

“Swami, Anantha, Purushottama, Lotus-eyed, Remover of devotees’ misery, Bhagavan,

Murari, Consort of Lakshmi, Narasimha, One who sported many forms in the world of

men, One who has Surya and Chandra as eyes.”

On listening to Hari’s qualities described by Vedarasi, all those who were in naraka were

relieved of their sins and got on to the vimana which came there and carried them to

Vaikuntha. Thus Vedarasi accomplished two difficult tasks: By Tula Kaveri Snanam, he

got rid of the sin of association with his wife, who was a fallen woman and secondly, by

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his merit and by chanting Hari’s names, he enabled residents of naraka to go to

Vaikuntha. In the end he also went to Vaikuntha.

Harischandra asked Agastya at this stage as to how Vedarasi conquered Yama,

unconquerable even for Devas and went to Vaikuntha. Agastya said that Yama became

terribly furious when residents of naraka went to Vaikuntha. With a terrible army in toe, Yama

started off on his buffalo mount with Kaladanda in hand. He shone like Vadavagni. All were

very much afraid. Vedarasi, who saw Yama, was also overcome by fear. He chanted Vishnu

Kavacham, which had been taught by Vishnu himself to Brahma, who, in turn, transmitted it to

Agastya. (Vishnu Kavacham may be seen under ‘Slokas’ in this website.) On seeing the

radiance of Vedarasi, Yama, Chitragupta and all Yamakinkaras took to their heels. Yama

changed into a handsome form, went to Vedarasi, praised his devotion and honoured him.

Yama said to him: “Those, who chant Bhagavan’s names like Krishna, Vishnu and

Murari are alone virtuous. They will never see me and my kinkaras. I show my peaceful

form to virtuous persons like you and my dreadful form to the sinners.” Permitted then

by Yama, Vedarasi left for Vaikuntha in a divine vimana, praised by Devas. Yama apprised his

kinkaras of the greatness of Namasankirtanam and Tula Kaveri Snanam.

Agastya concluded by telling Phalasruti: Those, who read or listen to this story setting out

Vedarasi’s greatness, will have all their sins removed and be blessed with long life, good

health, wealth and good sons.

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4. Brahma Sarma’s Downfall and Final Liberation

In response to Harischandra’s enquiry on details of Kaveri Snanam and Pooja of Bhagavan,

Agastya narrated stories of certain great devotees.

After the five Pandavas married Droupadi, Narada once met them. He told them the story of

two Asuras, Sunda and Upasunda. Once when both happened to see Tilottama, they both

lusted after her and fought and killed each other. Thus the purpose of Devas sending Tilottama

was fulfilled. Narada advised Droupadi and Pandavas to be ever careful and humble in

Grihasthasrama and be devoted to Krishna. He also told them about the greatness of Kaveri

Snanam in the months of Magha, Vaisakha, Tula and Kartika.

In the month of Tula, one should bathe in Kaveri and worship Sri Ranganatha with

flowers of jasmine or lotus and offer Payasannam. By doing Anna danam in Tula Kaveri

on Dvadashi day, one reaps the fruit of brahmana bhojana in Kurukshetra for twelve

years. When women consume the Payasam left after Anna danam, they will bear good

progeny.

Sraadham:

A brahmana, who does not perform Sraadham (or at least Tarpanam) on important days

like Amavasya, Sankramanam, Kanya masam and Surya grahanam, will be born a

chandala. In case materials or brahmanas are not available for performing regular Anna

Sraadham, or if he is out of station or is faced with an emergency, a brahmana can

perform Aama Sraadham in lieu. (Aama Sraadham is offering of rice and vegetables to

brahmana in whom Pitrus are invoked). If this is also not possible, one should feed

twelve brahmanas on a dvadashi day in Tula month on the bank of Kaveri. If one is too

poor even for this, he should feed at least six brahmanas. Danam of Panakam in Chitra

month, danam of curd rice in Vaisakha month, Vastra danam in Magha month, danam of

umbrella in Karthika, Deeparadhanam for Bhagavan, offering of Pongal in Margasirsha

month in early morning – all these will relieve us of our debt to Pitrus. If one does not

do even these out of miserliness, he will become a Nastika and be afflicted with leprosy

right from birth in ten lives.

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Story of Liberation of Pig:

Narada narrated the story of a brahmana called Brahma Sarma, who lived in Bahudhanya

Agraharam in Balhika country. He was well versed in Vedas and Sastras. But he accumulated

wealth even by selling curd, buttermilk, cloth etc., sale of which is prohibited in Sastras. He

was the Purohita for all families in that town. He would always make it a point to eat in

somebody else’s house. He would sometimes go uninvited to someone’s house and ask for

food, though knowing well that such an act would make him be born as a pig. In such a

person’s house, Pitrus will not eat properly. He never performed Oupasanam or Agnihotram

himself. He would never stay home and always be on the move, looking for Sraadham,

homam, danam etc.

Dharma:

His wife Susila was a woman of extraordinary chastity, devotion and adherence to dharma.

Though she was aware of her husband’s way of life, she could not do anything. One day, when

Brahma Sarma was in a good mood, she spoke thus to him: “Is not this body like the bubble

on the surface of water? Is it not certain that Yama will sooner or later take away our

lives? If we do not do dharma when our body is healthy, we will have to go to naraka.

Wealth will only result in misery. The king, thief et al are shareholders in our wealth.

Eating food in other people’s homes (Paraanna bhojanam) will only result in our sharing

of their sins, leading to naraka. Woman not liked by her husband, brahmachari who

does not eat out of alms begged by him, king who does not take brahmana’s support,

brahmana who does not worship Agni- all these are bound to perish. Hence you please

perform Oupasanam and eat food in our home only. Our children are also like orphans

as you are always away. I am also like a dead body living often without husband.

Is not Grihasthasrama the greatest of the four Asramas? It is dharma alone which

accompanies the soul after death. Just as pre-packed food taken while going out of

station helps en route, dharma alone will be food, cloth etc. for one who departs for the

next world. The food which we give to brahmanas here will be our food in Yamaloka.

Please perform Tula Kaveri Snanam, which is the best dharma, bestowing all fruits, in

this Karmabhumi of Bharatadesa.

If a suitable person (Patra) begs, one can even offer his body to help him. One gets a

good wife, who does not prevent him from performing danam and dharma, only through

merit gathered in previous birth. If you say ‘No, no’ (Naasti) to a hungry beggar who

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begs for food, Devas will say ‘you will have (Asti) trouble’. Who is a good friend at the

time of death? It is only dharma.

Brahma Sarma, on hearing his wife’s sincere and well-meant advice, was moved. He said: “I

have wasted away my birth by not performing bath in sacred river, Oupasanam, Siva

archana with bilvam, Tula Kaveri Snanam, brahmana bhojanam, Harikatha sravanam

etc. Susila now asked him to do at least Prata Snanam, Sandhyavandanam, Pancha-

mahayagnam and Ishta Poortha dharmas.

Asvatha Upasana:

Susila pleaded with Brahma Sarma to grow Asvatha (fig) tree. She said: “Going round

Asvatha tree seven times is equivalent to going round the entire earth with seven seas.

Worshipping Asvatha tree, the form of the three Gods, Brahma, Vishnu and Siva, is

equivalent to worshipping the three Gods and all Devas. Worship of Asvatha tree with

dhupa, deepa, Sugandha, Tambulam, Pushpa etc. will bestow wealth. One should not

worship Asvatha tree during day time, afternoon and evening times and on Sukravara

and Angarakavara. Saturday is the best. Brahmana should go round, worship and

prostrate to the tree and pour water chanting Purusha Suktam, Pitru Suktam,

Tadvishno: mantra etc. If one thinks of Pitrus at that time, he will reap the fruit of Gaya

Sraadham. If one embraces Asvatha tree on Saturday morning, he will be rid of disease

and death (untimely). If one does Abhisheka to the tree on Sunday, he will be rid of eye

disease. Abhisheka on Monday will bestow freedom from misery due to Grahas.

Abhisheka on Thursday will grant an auspicious daughter. All wishes will be fulfilled if

one does Upasthanam with the ‘Aasatyena’ mantra. Asvatha upasana should be

accompanied by Siva Pooja. Constant chant of Siva nama will result in all wishes

getting fulfilled.”

Susila’s encounter with Chitragupta:

On hearing Susila’s advice Brahma Sarma changed his ways, planted Asvatha tree and

started worshipping it devotedly. Susila served her husband with great devotion. She

performed all prescribed dharmas of a Grihini with complete dedication. She was doing Kaveri

Snanam in Tula and Karthika months. She entertained guests with good food and extended

financial help to poor people with the permission of her husband. One day she was serving

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food to her husband after serving food to bhikshus and guests. As Brahma Sarma’s life-span

came to an end at that time, Yama’s servants came there. But, unable to resist the fire of

Susila’s chastity, they could not approach even her house and ran away and represented to

Yama. Yama said to Chitragupta: ‘Brahma Sarma’s life has ended owing to many sins he

committed like eating without restriction. So go quickly and get him’. Chitragupta went to

Brahma Sarma’s house and hid himself in a corner. Brahma Sarma was saying at that time to

Susila that the food was very tasty and asked her to keep the balance food for the night.

Chitragupta laughed at this. Susila heard the sound of laughter, but could not see anyone.

Susila then swore: “If I have worshipped Bhagavan and if I have maintained chastity, may

the person, who laughed, appear before me. If the Smriti vakya that it is Narayana, who

pervades everywhere, in all that is seen and heard, inside and outside, is true, may the

person, who laughed, appear before me. If the statement of elders that husband is God

for women is true; if my service of elders has been fruitful; if my Tula Kaveri Snanam

has been fruitful; if I have worshipped the virtuous and if the Veda vakya that it is

Narayana, who is the highest principle, the highest Light, is Atma indeed, is true; may

the person, who laughed, appear before me.” Chitragupta now appeared before her in

person. Susila initially thought that the resplendent visitor could be Agni, Indra or Siva; then

she identified him as Chitragupta and fell at his feet.

Chitragupta blessed her with long, auspicious life with her husband. Susila was happy and said

to him that he should now protect her ‘Soumangalyam’. Chitragupta said that when younger

people bow down, if the elders do not bless them, the life-span of the elder would

reduce. He added that in order that his blessing be true, Susila should donate to her husband

the fruit of her one year’s Tula Kaveri Snanam; Chitragupta would then take Brahma Sarma to

Yama, show him and return to earth; Susila should take care of Brahma Sarma’s body for one

yama (3 hours) till his life returns.

Brahma Sarma’s trip to Yamaloka and back and final emancipation:

When Chitragupta travelled to Yamaloka along with the soul of Brahma Sarma, two cobblers

turned chandalas stopped them. They wanted Brahma Sarma to pay for the footwear which he

had taken from them without paying them the price. When Chitragupta offered to pay them

now in lieu, they refused and said: “This man harassed us much. Let him now peel off his own

skin, equivalent to the footwear and give it to us. Even those, who kill cow, brahmana or

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woman, may redeem themselves by doing Prayaschitta; but there is no Prayaschitta for

one who does not return the loan. For such a one, the only Prayaschitta is to return the

material taken on loan; if not, he will face suffering in naraka till the time of Pralaya. We

will be born as his sons and eat food in his house till the loan is repaid and then die.” So saying

the two chandalas started to beat up Brahma Sarma.

At that time two brahmacharis suddenly appeared and offered to repay the loan of Brahma

Sarma. When the chandalas wanted their skin to be peeled off in repayment of the loan, they

readily peeled off skin from their thighs and gave it to the chandalas. The brahmacharis now

identified themselves as the two Asvatha trees grown by Brahma Sarma on earth and said:

“You grew us and prayed to get rid of your sins and went round us seven times on Saturday.

Hence we repaid your loan. When you return to earth, you will notice that the two trees are

peeled of skin.”

After they left, Chitragupta taught him Yama Stuti. Brahma Sarma reached Yama’s assembly

and seeing Yama from a distance, shining like Sun and seated in a jewel-encrusted throne, he

was slightly overcome by fear. He fell at his feet, chanting Yama Stuti. (Yama Stuti may be

seen under ‘Slokas’ in this website.) Yama blessed him saying ‘Ayushman bhava Soumya’.

Yama added that one, who chants Yama Stuti on his birth star day and on Bharani star

(Yama’s star) day, will have a long, healthy life with no untimely death. On Brahma Sarma’s

enquiry as to how he got long life, Yama said: “In your previous birth, you accommodated in

your house a poor diseased person from a different country and saved him by giving him

medicine. Again your wife donated one year’s Tula Snana fruit. Hence you got long life now.

Your life was shortened earlier by your sins like eating food at others’ homes, not performing

Oupasanam etc., eating prohibited food etc. Practise dharma hereafter; there is no fear for one

who practises dharma. King Nala worshipped me with this Yama Stuti earlier; he conquered all

three worlds and lived a long life. People commit sins with a smile; they suffer their fruits,

weeping.”

Brahma Sarma prostrated to Yama and was led to earth by Yamakinkaras. He then woke up

from his body as if from sleep. Susila embraced and prostrated to him. He recounted to her

details of his trip to Yamaloka. From then on both of them performed Kaveri Snanam and

Asvatha Pooja with even more intense devotion. In due course Susila departed from this earth

as a Sumangali; she got into divine vimana through the stairs of husband-worship and reached

Brahmaloka.

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Narada added by way of Phalasruti that those, who read or listen to this sacred and wondrous

account of Susila, will live for a hundred years.

After Susila’s demise, Brahma Sarma grieved in loneliness. Once thieves stole all his

belongings. Struck with poverty, hunger and thirst, he took forbidden food. He was abandoned

by all relatives and friends. Once he happened to be invited for lunch at a householder’s home.

After food, Sarma chanted Veda in order to impress his host. The host asked him to stay with

him. One day the host, during a period of impurity, asked him to perform the daily Siva Pooja.

Sarma had food in somebody else’s home furtively and then came back and performed the

Pooja. He died owing to that sin and suffered in many narakas for three Manvantaras. He was

then born as a nastika and follower of non-Vedic religion in five births. His next birth was as a

camel, followed by that of wild pig.

As a pig, once he happened to chase a group of brahmanas, versed in Vedas, in midnight in a

forest, when they were on their way to Kaveri for early morning Snanam. All were afraid and

ran hither and thither. The pig then was in hot chase of the leader of that group, Padmagarbha.

As Padmagarbha neared the Kaveri bank, the pig was about to attack and kill him. Just then a

prostitute, who was bathing in Kaveri, shook her hair and a drop of water fell on the pig.

Instantly the pig turned into the form of a Deva and a divine vimana came, ready to take him to

Swarga. This happened owing to the present contact with Kaveri water and the earlier Asvatha

upasana and Siva Pooja of Brahma Sarma. He thanked Padmagarbha and the prostitute for

the help he received from them unwittingly and proceeded to Swarga.

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5. Crocodile got Liberated

Purana Sravanam

Padmagarbha then expounded Tula Mahatmyam to all those gathered there. He spoke about

merits and rules of Purana Sravanam (listening to Purana). In order to get rid of misery of

repeated births and deaths, there are only two means: one is, Satkatha Sravanam and

the other is, Bhagavannama Sankirtanam. The seat from where the Pouranika narrates the

Purana is called Vyasasana. The Pouranika who expounds dharma is none other than

Adisesha or Mahavishnu. Till the end of the discourse he should not prostrate to anyone.

Purana should not be narrated in assembly of evil persons, places infested by immoral

persons and wild animals and gambling dens. It is said that one is relieved of sin, even if he

listens to one sloka of Ramayana and even though he is not pure or is without Achara or has

committed mental sin. The audience should listen with devotion and faith; only then will they

reap merit. They should not leave while the discourse is in progress; if not, they will lose

wealth, relatives and happiness. If one listens with headgear on, he will be born as stork. One,

who consumes tambulam while listening, will be born as animal consuming the faeces of dog.

One, who is seated on a seat higher than that of Pouranika, will be born as crow. One, who

listens with one leg on top of the other, will become Arjuna tree. One, who listens without

prostrating, will become a poisonous tree. One, who listens in lying down posture, will be born

as a python. One, who listens seated on a seat at the same level as the Pouranika, commits

the sin of enjoying Guru’s wife. One, who despises the Pouranika or the Purana, will be born

as dog for a hundred births. One, who asks irreverent questions during the discourse, will be

born as donkey, followed by other such animal. Those, who decide not to listen to discourse

(because of such restrictions), will be born as pigs. Where the Pouranika is not honoured or is

criticised, there will be fear of fire and thief and unnatural death.

Even if one is unable to listen to discourse, but encourages it, he will attain good state. One,

who organises the discourse and enables all people to listen, will attain the state of Brahman.

Those, who offer cloth, plank etc. for the seat of the Purana or the Pouranika, will attain

desired realms and then go to Brahmaloka. Those who offer cloth etc. for honouring the

Purana, will enjoy wealth and pleasures in many births.

Even the worst sinner will be rid of his sins even if he listens to one sloka (verse) of Tula

Purana or Harikatha. One should listen to Siva Purana or Vishnu Purana with equal

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reverence. Siva is Vishnu and Vishnu is Siva. One who perceives difference between

them goes to naraka along with Pitrus.

Narada narrated to Dharmaputra the story of Sivamurthy, a Vedic scholar, who expounded

Ramayana in a place called Agrabhumi. Though the audience honoured him with gold,

eatables etc., he was not satisfied. He cursed the villagers and left the place in a huff. As the

villagers had listened to Ramayana, they did not have to go to naraka. They were born as

brahmanas; but they were devoured by Bhagasura in view of the sin of having infuriated the

Pouranika.

This Bhagasura was none other than Sivamurthy; as he had cursed the village brahmanas out

of greed, he was born as Bhagasura. After being killed by Bhima in Ekachakrapuri, he enjoyed

in Swarga for long and then was reborn as Parikshit. The brahmanas, killed by Bhagasura, got

the bodies of Preta and subsequently they were reborn as the sons of Sagara. They were

reduced to ashes by sage Kapila and were later redeemed by contact with river Ganga brought

down to earth by Bhagiratha and finally attained to Swarga.

Story of Liberation of Crocodile:

When Padmagarbha was recounting Tula Puranam to the assembled audience, a crocodile

caught hold of the foot of a brahmana, bathing in Kaveri. At that time the crocodile happened

by chance to listen to a sloka from the Tula Purana. The sloka states that one, who bathes in

Tula month in Kaveri early in the morning, will be rid of all sins and attain to Vishnuloka. On

listening to this sloka, the crocodile left its body and got the form of a divine being and

ascended on to the divine vimana, which arrived there to take him. A stunned Padmagarbha

asked him about his identity, to which he replied: “I am not a Deva; I am a brahmana named

Suryabandhu of Panchaladesa. I was very well-versed in Vedas and Sastras, but I had no

compassion, was getting angry all the time and always refused to give anybody anything. I

indulged in women and food and abandoned all dharma. When a poor brahmana named

Kanva asked people for financial assistance for performing yagna, I prevented everyone from

offering him any help. My life-span got reduced; I suffered in narakas and was born as a

crocodile. I happened to listen to the sloka uttered by you, the compassionate one and I got rid

of that sinful birth. Virtuous people show compassion without any reason and enable

people to get out of samsara by mere darshan. Please save me. Please deign to tell me as

to how I, an evil sinner, got your darshan and also Sravanam of Tula Mahatmyam.”

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Padmagarbha meditated and then replied: “In your earlier birth, the king of Vangadesa once

took bath in Kaveri, listened to Purana and gave ceremonial gifts. In order to get more wealth

from the king, you put on the garb of a virtuous mendicant, bathed in Kaveri and prostrated to

brahmanas. Owing to that merit, you got Satsangam; as you heard the Purana at that time,

you happened to listen to that sloka today and attained good state.

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6. Story of Frog and Snake

There was an Agraharam called Vastuhomam in the city of Virata. There were a lot of

brahmanas there, well versed in Vedas and Sastras; they used to perform Karthika Kaveri

Snanam early in the morning, sit at the foot of Avla tree and listen to Karthika Puranam. One

day a frog was picked up by a crow; somehow the frog escaped, came to the feet of a

brahmana and then fell into the Kaveri water. There it was caught by a water-snake, which

started to devour it. Suddenly the frog started to speak to the snake: “You are unaware of your

previous births and trouble innocent beings like me with arrogance and selfishness. I am the

least troublesome of all animals.

I was also without discrimination of merit and sin in my previous birth and that is how I got this

birth. One, who considers this body-mind complex, full of misery, perishable and filled

with excreta and urine, as permanent, is a dead body, which breaths. If one is keen only

on filling his stomach without realising this, he will suffer in many ways and go to

naraka. I know your previous birth too.” The snake asked the frog to recount details of the

previous births of both of them. The frog said in reply as follows.

Frog’s previous birth

The frog was a very learned brahmana in Kanchipuram in its previous birth. Though a scholar,

he never followed rules of good conduct in his own life. He used to eat Sraadha food every

day; he was so miserly that he would collect the dakshina of other brahmanas and give them a

paltry sum. He collected a lot of gold and gifts by giving discourses, but would not part with any

of it in danam. When he became old and suffered from many diseases, his son advised him:

“Abandon your attachment to wife and children. Are we, the relatives not enemies out to

grab your accumulated possessions? Give danam, which is dear to the Lord and also

serves as food en route to the next world. Read the auspicious Bhagavad Gita; if not the

whole of it, read at least one sloka. Owing to infatuation with this world, you did not give

danam to any proper person, nor did you perform any deed of merit for your Atma’s

wellbeing. Who are you? Who am I? This relation is owing to Karma. Who can overcome

Vishnumaya? Perform deeds of dharma- danam of cow, land, house, Salagramam etc.

One, who is attached to Samsara, is like the one, who, desirous of the fruit at the edge

of a tiny branch, climbs up the tree and the branch and falls down. Like the deer,

attracted to music, getting entrapped; the cow, attracted to grass, falling down in a well

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and the diseased man, attracted to food, getting ruined; one, who is attracted to

samsara, will perish. Relatives return to their homes from the cremation ground. It is

only merit and sin, which accompany the dead person to the next world. Hence perform

dharma.”

At the time the son was advising his father in this manner, the Yamabhatas came and tortured

the brahmana brutally and pushed him into the Maharourava naraka. After suffering endlessly

in many narakas for a Manvantara, he was born on earth as a worm in excreta, followed by a

hundred births as crow, ten births as pig, five births as eagle, ten births as donkey, seven

births as fox and four births as frog. In an earlier human birth, the brahmana had given

discourse on Kartika Mahatmya at the foot of Avla tree and, out of fear of disrepute, had

given danam of food, dakshina, Salagramam etc. to brahmanas. Owing to that merit

earned in a distant human birth, the frog now had the good fortune of contact with the

feet of virtuous brahmanas and bath in Karthika Kaveri. The frog recalled all that

happened in previous births. Because of the earlier danam of Salagramam, all his sins

were burnt off. Hence the frog now said that he would go to Swarga, enjoy there for

many years, be born as brahmana later, undertake Tula Kaveri Snanam with devotion to

Vishnu and then ascend to Vaikuntham.

Snake’s previous birth:

The frog now continued with narration of the story of the snake’s previous birth. The snake was

a vaisya in Kanchipuram in an earlier birth. He bathed in Payoshni river and listened to

discourse of Purana by the brahmana (now frog); but he did not give any dakshina. After

listening to exposition of knowledge capable of bestowing happiness here and

Liberation hereafter, if one does not give dakshina according to his capacity, he will go

to naraka and then be born as snake. The frog told the snake that he would be born as

hunter in the next five births. In the last birth, an elephant would chase him and he would die

on a Karthika Somavara in Krishna river in front of Siva under an Avla tree. As he would listen

to the cries of ‘Siva, Siva’ of many people there at the time of death, he would be rid of sins

and ascend to Sivaloka.

After completing the above narration, the frog died. He instantly got a divine form and

ascended on to a divine vimana and went to Swarga.

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7. Somavara Vratam and story of Vinata

Somavara Vratam:

Narada continued with his exposition to the Pandavas and started to recount the greatness of

Somavara Vratam. Just as Tula and Karthika months are the most auspicious of months,

Somavara Vratam is the most auspicious of Vratas. This Vrata pleases the Pitrus also. If

one lights a lamp with ghee on Somavara (Monday) in Siva shrine, he will raise a crore of

families to a higher state. By performing Siva Pooja on Karthika Somavara, sins like

brahmahatya will run away. In Kritayuga, Chandra appeared on Sukla Paksha Navami day in

Karthika month. If one worships Siva with devotion on that day, all his wishes will be fulfilled.

When Trayodashi or Navami falls on Somavara in Karthika, Siva worship on that day will

bestow inexhaustible fruit.

One, who performs pooja to Siva with devotion and with no expectation of fruit by

chanting Rudram and doing Abhishekam in all the eight Yamas (24 hours) of Somavara

and fasts that day, is no different from Siva himself. Even if a great sinner fasts during the

day and partakes of food in the night and worships Siva with some desire in mind, he will be rid

of his sins and ascend to Swarga. One, who chants Panchakshara mantra and performs

Sahasranama Archana to siva with bilva leaves, attains Siva Sarupya (form like Siva’s). One,

who performs Sahasranama Archana to Siva with white or red Karaveer (Arali) flower during

Pradosha time, will be wealthy in the next seven births. One, who performs Sahasranama

Archana to Siva during Pradosha time with Durva or Akshata on a Sukravara (Friday) in

Karthika month when Trayodashi is also present- even if he is poor from birth-, will become as

wealthy as Kubera immediately. If one performs Sahasranama Archana to Siva three times

with bilva leaves on Somavara in Karthikai month, he will enjoy good health, cows, glory,

beauty and good sons during a hundred births and become an emperor. He will enjoy Swarga

for seven Manvantaras and then attain to Siva Sayujya. If one worships Siva or Vishnu with

‘Muni’ flowers under an Avla tree and feeds eight brahmanas, he will become wealthy. If one

worships Siva with a thousand wick lamps on Krittika star day in Karthika month. He will

become Brahmagnani. Narada adds that he is incapable of describing the merit of giving

danam of Sivalingam on Somavara to brahmana. After performing Somavara Pooja, one

should offer Arghyam with water or milk to Siva, Ambika and Subrahmania.

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Story of Vinata:

There lived a brahmana called Vinata, well versed in Vedas and Sastras, on the banks of river

Godavari. Though he was learned, he never performed the prescribed rituals; but he

pretended to be a great Karmakaandi. He would never give danam to anyone; he would

always find fault with all virtuous people. One day, when he sat for midday lunch, a guest

arrived. Though it was Amavasya day, Vinata had not performed even Tarpanam. But he

chided the guest for not performing Darsa (Amavasya) Sraadham and for begging for food in

another’s home. The guest said he knew Sastras, but he was very indigent, his wife had died

and his relatives had abandoned him. He then talked about Sraadha rules.

Sraadha Rules:

Performing Sraadham in another’s home and cooking of food by person other than wife are

equivalent of Karta eating up Pitrus themselves. Pitrus would come to the home of the son

and curse him when they find that Sraadham is not being performed there. When Pitrus

get angry, the Karta’s lineage will perish immediately like a bale of cotton subject to fire.

Sraadham, where the following deficiencies occur, stands destroyed: Not performed as

per Paarvana rules; food cooked by others; performed in someone else’s home; food

being eaten by brahmanas not versed in Vedas; dakshina not given properly; performed

with resources of an immoral person; impure; done speedily; done in fourth yama of

day (3 to 6 p.m.); forbidden vegetables used; devoid of honey and Urid dal; not offered

to Vishnu; Karta and brahmanas not observing silence when brahmanas eat. Such

Sraadham does not satisfy Pitrus. Sraadham not performed as per Vedic injunctions is Asuric

Sraadham. Sons born in that lineage will become Asuras. In emergency one should perform

‘Aama Sraadham’ (with offering of foodgrain) or at least Hiranya Sraadham (with offering of

money only).

The guest added that he had performed Hiranya Sraadham as per his capacity and

worshipped Vishnu on that day and that he would go to Kashi, bathe in Ganga and eventually

die in Kashi and thus get rid of all sins.

Despite his repeated pleas, Vinata refused him food and ate himself along with his sons and

relatives. The guest had his lunch in someone else’s home. Pitrus of Vinata came to his home;

finding that he had failed to perform Sraadham and also disgraced an honoured guest by

refusing him food, they cursed that Vinata should perish immediately. That night thieves stole

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all his belongings, set fire to his house and killed his son. His wife and all relatives died in the

fire. Vinata escaped and ran and ran with no specific end in view. He felt terribly ashamed and

grieved. There was none to offer him a word of consolation. He reached Brahmeswaram, a

place at a distance of five yojanas (65 km) where there was Siva temple. As it was Karthika

Somavara, special Pooja was in progress in the night there. Vinata wore Vibhuti and

Rudraksha and, chanting Sivanamas, he did Pradakshina and namaskarams. With the

pretence of a devotee, he performed Japa and chanted stotra. The people there kept awake

and watched the Pooja, discourse etc. held in every yama in the night. When Vinata shed tears

for his dead wife and children, people thought he was weeping out of bhakti. Vinata now

thought of stealing the jewels decorating the image of Devi there. When people dispersed for

early morning bath, he went in as if to prostrate and stole the ear-studs of Devi and ran away.

The Archaka came in at that very time, noticed that the ear-stud was missing and started to

look for the thief. He saw Vinata running and chased him; they ran round the temple thrice.

The Archaka finally caught him and dealt him a strong blow with a stone. Vinata also struck the

Archaka with a stick. The Archaka dropped dead, chanting ‘Siva, Siva’. Vinata walked a few

steps and he also fell unconscious and was dead. Yamabhatas tied up both of them and

started to pull them away. At that very time the messengers of Siva came in a divine vimana

and put both of them in the vimana. Yamabhatas said to them: “Our lord, Yama has been

detailed by Brahma to punish sinners by pushing them into naraka in order to purify them. If

virtuous persons like you break this order, how will dharma be sustained?” Sivadutas told them

to go and ask Yama about this. Then there ensued a fierce fight between Sivadutas and

Yamabhatas. Yamabhatas, who were defeated, went and reported the matter to Yama. Yama

now addressed them on dharmas to be practised by human beings.

Yama’s discourse on Dharma:

If one meditates on Vishnu at the time life departs from the body, all his sins will disappear. If

one gives danam of Salagramam with dakshina to a deserving brahmana, helps others, adores

virtuous people without greed or listens to lilas of Vishnu, they are all acts of religious merit.

Sins include being Nastika (atheist), cruel and devoid of compassion to all beings and being

attached to wife and children for enjoyment. The following acts will result in the person never

having to go to Yamapuram: good actions as per one’s capacity, being compassionate to all

beings, bhakti to Vishnu, danam of Salagramam or Sivalingam, Siva Pooja, uttering the name

of Bhagavan at the time of death, helping those versed in Vedas, never missing Nitya and

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Naimittika karmas even by omitting Kamya karmas. If one gives danam of lamp in Karthika

month, even if he were a great sinner, he will go to Kailasa. If one takes bath anywhere in

Kaveri during Arunodaya and fasts on Somavara, he will attain to Sivaloka.

Yama continued: The Archaka chanted ‘Siva, Siva’ at the time of death and hence he was rid

of all his sins. He went to Sivaloka. Even the great sinner Vinata had fasted on Karthika

Somavara as he had not got food. Because of grief he kept awake in the night in Siva shrine.

Pretentiously he performed Siva Archana early in the morning and uttered Siva nama. Once

pompously he had given danam of Sivalinga called Sivanabham to a Pouranika with dakshina.

Hence his sin of killing the Siva Archaka left him. As he fasted and kept awake on Karthika

Somavara, he went to Sivaloka.

Yama instructed Yamabhatas not to bring to Yamaloka those who perform Somavara Pooja.

He asked them to bring those who do not observe Somavara Vrata and do not offer food to

brahmanas the next day as per capacity; those who pompously do dharmas with no true faith

and fail to perform Agni karyas like Oupasanam etc. and abuse virtuous persons; those who

call themselves Vishnu bhaktas and criticise Siva and similarly those who style themselves as

Siva bhaktas and criticise Vishnu.

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8. Daily Activities and Agni Upasana

Daily Routine

Agastya laid down rules to be observed in daily routine including Tula Snanam.

On getting up from bed in the morning, one should perform Achamanam and meditate on

Vishnu. He should contemplate on Ganga, Kaveri, Magha month, Vaisakha month and Tulasi

and chant Harinama 108 times. He should go out of the village in Nirruti (south-west) direction

and choose a suitable place for morning ablutions. One should cover the head with cloth and

mouth with hand. The soil should be covered with grass before excretion. The place should

not be pathway, salty soil, river, close to temple or flag-post, fertile field, dam, clean spot and

foot of tree. Cleaning of private parts with soil and water should be carried out as specified.

Rinsing of mouth should be done six times after urination and twelve times after defecating.

This should be followed by Achamanam facing east. Achamanam should be performed with

meditation on the three Vedas, taking water in the palm of quantity such that one urid dal grain

could be immersed in it; water should be sipped with the hand and fingers shaped in the form

of cow’s ear and through the bottom part of the palm, facing the Sun. For brushing the teeth,

the twig should be collected from a tree having pith and free from thorn. Brushing of teeth

should be done starting from the lower row of teeth going to the upper row clockwise, facing

the direction of east or north-east. Rinsing of mouth should be done twelve times thereafter.

Tula Snana Procedure:

After Achamanam, one should perform Sankalpam mentioning tithi, varam (day) and nakshatra

(star), meditate on Madhava, pay obeisance to Kaveri chanting the sloka:

म��वृधे महाभागे महादवेी मनोहरे । सवाभी �द ेदिेव �ा�यतां पु�य-वधनी ॥ सवपाप-�यकरी मम पापं िवनाशय । कवेर-क�ये कावेरी समु�-मिहषी ि�य े॥ �दिेह भुि -मुि !वं सवतीथ-�व#िपणी । िस�ध-ुवय% दया&सधो मामु(र भवांबुधेः ॥ ि)यं दिेह सुतं दिेह ि*य ंदिेह दद�व गाः । आयु,य ंदिेह चारो.य ंऋणमु ं कु�,व माम् ॥ Arghyam should then be offered chanting:

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अ1य2 गृहाण मे दिेव यथो -फलदा भव ॥ !विय �ा�येऽ4 कावेरी सवपाप-िवशु(ये ।

Worshipping Kaveri thus and offering Archana with flowers, one should bathe chanting Varuna

Suktam. If one takes bath even once in Kaveri, meditating on Bhagavan and chanting Vishnu

Gayatri or Ashtakshari, sins including killing of brahmana will go away. By bringing the tuft

(Sikha) forward and making water drip, it will give unending satisfaction to Pitrus. One should

not wipe with hands the water dripping from the body. One should perform Tarpanam to Pitrus,

Devas and Rishis, reach the shore and prostrate to Sri Ranganatha. Snanam in the months of

Tula, Karthikai, Magha and Vaisakha and Agni Pooja bestow merit and remove the five great

sins. Snanam at least in Tula month should be done.

Sandhyavandanam

Sandhyavandanam should then be performed. Taking water in the hand and chanting

Pranavam, Vyahriti, Gayatri, Gayatri Siras etc., one should sprinkle water upwards. This will

drive away sins committed in ten births. One should then sprinkle water in a clean place,

spread darbhas and perform Gayatri Japam, standing, with complete sense-control.

Japa: ‘Ja’ divests one of ‘Janma’ (birth); ‘Pa’ removes ‘Papa’ (sin). Gayatri is so called

as it protects the one who chants it with the prescribed Swaram (Gayantam Trayate).

Gayatri should be meditated upon in Suryamandala or Hridayakamala (heart-lotus).

Sixteen upacharas should be performed mentally. Brahmachari and Grihastha should say ‘Om’

at the beginning of Gayatri mantra; Vanaprastha and Sanyasi should pronounce ‘Om’ six

times. In the morning Japam should be performed with the hand raised at face level; in the

noon time, at chest level and in the evening at navel level. There should be no gap among the

fingers in the hand and edges of fingers should be slightly bent. If there be gap, it will be

Rakshasa practice. Japam will be fruitless if Japam is performed in impure condition and

without count. The count should be carried out on the finger marks only and not with Japamala

(rosary). Count should start from the middle line of the ring finger and end at the lowest line of

the second finger clockwise. The two lines of the middle finger are called ‘Meru’ and should not

be crossed while counting. If Japam is performed with proper pause in the three ‘padas’ (parts)

of the mantra, it will please Vishnu. If the three ‘padas’ are chanted together without pause, he

will become Brahma-rakshasa. Gayatri Japam should be performed, meditating on

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Mahavishnu in one’s heart or Suryamandala, having four arms and with Sridevi and Bhudevi

on sides, possessing the radiance of a crore of Suns and seated in a throne in the stem of a

golden lotus of eight petals, in the middle of orb of vimana shining like crore of Suns and

decorated with various gems, corals and crystals and with Kalpa vriksha and flowers like

jasmine. After bath early in the morning, one should perform Japa till dawn and prostrate to

Surya, who grants all desires and removes the misery of samsara. He should mention his

Gothra, name and Sarma, concluding with ‘Asmi Bho:’. He should worship the four directions,

saying ‘Om Prachyai namah’ etc.; also, he should worship the upward and downward

directions, saying ‘Oordhvaya namah, Adharaya namah, Antarikshaya namah, Bhumyai

namah’ and meditate on Mahavishnu.

One who has not performed Japam for one day, Sandhyavandanam for three days and

Agni upasana for twelve days becomes an outcaste. One should learn Gayatri from

father and Veda from Guru. One, who maintains ‘soucha’ (purity) and ‘aachara’

(conduct), attains Brahma Swarupa. The body is the first instrument for dharma; equally

marriage is also the first instrument for dharma; Gayatri, the essence of Vedas, is the

instrument for those with Vrata (ritual of resoluteness). Hence these three should be

practised properly with care.

Good Practices

Bhagavan resides in that home where rows of lamps are lit in both the Sandhyas (dawn and

dusk). Food that is cooked with old water, is overburnt, is not properly cooked and is

contaminated with hair, is not fit for consumption. Sins rush to a home where food is not

offered to bhikshus and is not hot, where the smoke from Homa and sound of Vedic chant are

absent and where the husband or wife is impure. The fruit of having ears is to listen to

good things (about God) and not wear kundalas (ear-rings). The fruit of having hands is

to give charity and not wear kankanas (bracelets). The fruit of having body is to help

others and not apply sandal-paste.

Agni Upasana

When the husband is out of station, the wife should perform Oupasana Homam in the morning

and evening. Ritwik (Vedic scholar) or disciple of the householder may perform in the presence

of the wife. Homam performed by others in the absence of husband and wife is fruitless; Agni

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also loses its power. The samit (firewood stick) should be of length of one hand (about 9

inches). Paridhi (sticks around the Homakundam) should be of length of two hands (about 18

inches). Samits for Homam should be of the thickness of one’s thumb, having skin and narrow

tip and free from worms. There are eight types of wood for Samit: Palasa, Asvatha, Khadira,

Bilva, Udumbara , Kusa, Apamarga and Durva. But Samits of Sami and Khadira should only

be used in Homam. For blowing air in Agni, pipe should be used; if pipe is not available, Samit

should be held in hand while blowing air with the mouth; other blow-fans should not be used.

Homam should be done in the flame of Agni. The flame is the tongue of Agni. In all karmas,

Homam should be done in the east side; in Pitru karmas, in the south side. Agni’s Pada (foot)

is the firewood, which is not in flame. Agni’s head is that part, which is enveloped in smoke and

has small flame. Hence Homam should not be performed in these locations of firewood. If

done, it will result in disease, abortion, censure and poverty. At the beginning and end of

Homa, Ahuti should be performed with Samit. Deva Tarpanam, Homam, offering of Bali, eating

food, wiping, Devata Archana- these should be done with the tip of fingers. This is called Deva

Tirtham. One, who does not perform Homa in good flame, burning wood or burning wood

covered with ash, will lose digestion power and become diseased and poor. While doing

Oupasanam, rice should be offered through the twelve lines in all fingers with hand raised; only

then Homam will bear fruit. Even if ‘Samit Samaropanam’ (depositing the power of Agni on

Samit) or ‘Atma Samaropanam’ (depositing the power of Agni on self) has been done, the

external Agni will lose its power if Homam is not done twice a day. The best period for Homam

in the morning is ‘Pratah kalam’ (before Sunrise). ‘Sangava kalam’ (from Sunrise upto 8.24

a.m.) is the next recommended period. In the evening the period from Sunset upto close of

‘Pradosha kalam’ (7.56 p.m.) is the best period. Some say that the time till the next Homa

kalam is acceptable. One, who consumes food without performing Homa, is an animal. One,

who is afraid of sin, should not discard Agni till death.

If Oupasanam is not performed for one year, 60 Prastams (a measure) of foodgrains and 3

Prasthams of ghee should be given in danam. One, who does Pratha Snanam and Gayatri

Japa and Homa at dawn, is indeed the highest attainer of Veda. One who has resources

should perform Agnihotram. The poor should perform at least Oupasanam. If Oupasana

Agni is kindled, one will get the fruit of Pooja with Sroutha Agni. The wise say that

worshipper of Agni attains to Brahmaloka. One, who performs Vaisvadevam and

Sthalipakam in Oupasana Agni, attains to Brahma svarupam. Vaisvadevam and Bhoota bali

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should be performed every day as per prescribed procedure. Visvamitra gave Vasishtha, who

came to his home, the merit of Tapas of five crores of years. Vasishtha gave Visvamitra, who

visited his Ashram, the merit of the Ahuti of one evening. This was greater than what

Visvamitra had given to Vasishtha.

In this context the story of Dharmala and Dharmavriddhi is cited. They were two obedient sons

of a great brahmana named Santhapana, who was keen on performing Agni Pooja and leading

others on the path of dharma. Both the sons followed the path of dharma and achara of their

father after his demise. Once, when Dharmala was on pilgrimage, the day of performing

Sraadham arrived. Without calling back his wife, who had gone to her paternal home, he

performed Oupasanam and Sraadham. The Agni was weak as his wife was absent. The Pitrus

therefore did not accept the offerings and cursed Dharmala. Later, when the life-span came to

a close at the same moment for both Dharmala and Dharmavriddhi, the former was pushed

into Rourava hell and the latter attained to meritorious realms.

Tulasi

If Tulasi wood is used in Homam, it removes the sins of flaws in mantra and tantra, time of

performance, quantity of offering etc. If Sraadham is performed with Tulasi wood in Agni, the

fruit will equal that of 1000 years of Gaya Sraadham. In Vishnu Pooja, if one performs dhoopa

and deepa produced from Tulasi wood at least once, he will attain to Vaikuntha. In the Agni of

‘Chita’ (funeral pyre), if even one Tulasi wood piece is used, the deceased, even if he be a

great sinner, will attain to Vaikuntha. It is not possible to measure the merit accrued to one,

who prepares ‘Pongal’ with Tulasi wood fireand offers to Bhagavan in early dawn in the month

of Margasirsha. If one makes offering to Bhagavan of ‘Annam’ prepared with Tulasi wood fire

on Dvadasi day in Tula month, the fruit will equal that of feeding a thousand brahmanas. If it is

done on Ratha Sapthami or Ekadashi day in Magha month, one will get the fruit of pooja of a

thousand years.

Water not in sand will be treated as impure water next day; flower in fresh bloom will

also become impure the next day; but not Tulasi leaves. Green and soft Tulasi leaves

are the best. One should do Abhisheka to Vishnu on Ashadha Sukla Dvadasi day and perform

Archana to the Lord with Tulasi leaves. If this is done on Sravana Sukla Dvadasi day, even a

poor man will become equal to Kubera.

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Eating Food

One should not eat food in a plate from where women and children have eaten; in an impure

place; along with wife and children; nor he should eat food served by hand, or food left over

after eating by someone, or left over after being eaten by woman, or after Sraadham, or not

hot. One should not eat food in a house where Seemantham is observed or Achara is not

maintained or food cooked by woman who has not taken bath.

While doing Parishechanam, one should maintain silence. During Pranagnihotram with

‘Pranaya Swaha’ etc., one should take food of the size of Amalakam without touching the

teeth. After the first Homam Ahuti reaches down to chest level, the next Ahuti should be made.

Ahutis should not be consumed together. Water from iron vessel, Amalakam and Til on

Sapthami and Sunday, coconut on Ashtami, curd in night and buttermilk in day and buttermilk

prepared by churning by hand are all prohibited food items. It is healthy to take buttermilk

having lemon, salt and ‘Karuveppilai’ from a leaf cup (‘donnai’). If Tulasi from Vishnu’s feet is

taken after food, the flaws in the food taken will go away.

Ekadashi: One should observe complete upavasa (fast) on Ekadasi day, particularly on three

such days: Ashadha (sayana) Ekadasi, the day Vishnu goes to bed, Bhadrapadan

(Parivartana) Ekadasi, the day He changes sides in bed and Karthik (Uthana) Ekadasi, the day

He gets up.

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9. Pativrata and Brahmana Dharmas

Pativrata Dharma

Narada taught Draupadi in response to her query on dharma: Only when one performs

Svadharma well, Bhagavan grants bhakti. Only through bhakti one can cross the ocean

of samsara. For women serving husband is svadharma. They should not resort to fast

etc. unnecessarily when husband is alive. For brahmachari, serving Guru is svadharma;

for son, serving parents is svadharma; for women, serving husband and taking care of

children is svadharma. Bhagavan is highly pleased with this. Child! Eat after your

husband has eaten. Sleep after he has slept. When he calls you, attend with humility. When

asked, reply pleasingly. If you desire to attain Vishnu’s feet, do not fret even if your husband

gets angry. Do not speak in a manner not liked by your husband even in sport. Be careful in

Agni Pooja, Deva pooja, Guru Vandanam, household work etc. Resort to good conduct, inner

and outer purity, chant of Ashtaksharam (Om Namo Narayanaya) and the three names-

Achyuta, Anantha and Govinda. Always honour Sanyasi, guest and virtuous persons. A

woman who does not wish union with her husband in recommended period will attract the sin

of child murder. If you fan your husband when he is tired, Apsara women will fan you in

Swarga. If you give him water when he is tired, you will get Amrita in swarga. If you press your

husband’s feet, you will attain to Swarga in vimana and be honoured there.

Story of chaste ant

On seeing a beautiful golden coloured female ant, a male ant named Jrumbha was attracted to

her. He proposed to her. She said that if he would protect her at all times she would marry him.

Then they married and bore children. Once when Jrumbha was away, another male ant

approached his wife and pressured her to submit to his advances. The female ant advised:

‘How do you lust after another man’s wife? There is no expiation for this sin like in the

case of cheating without returning debt and telling untruth. One who has union with

another’s wife destroys his lineage and goes to Tushagni naraka. If woman censures her

husband even once and has union with another man even once, she will go to naraka along

with her Pitrus.’

The male ant did not heed her advice and started to advance. The female now made a sound

of ‘Hum’ and burnt the male with the fire of her chastity. Jrumbha, who heard her outcry, came

there; on coming to know of what had happened, he praised the will and conduct of his wife.

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Kekaya king, who was around at that time, laughed on hearing the conversation of the ants.

When his wife enquired the reason for his sudden laughter, he refused to divulge the matter

and said that if he were to reveal it, he would die. (Perhaps he had acquired a special ability to

decipher the language of ants on condition that if he were to reveal their conversation to

anyone he would meet his death). His wife would not listen; she persisted fiercely. The king

said: ‘The tapas for women is to serve their husbands with devotion. If a woman does even

once something disliked by her husband, she will be fried in boiling oil in naraka and become a

widow on rebirth.’ Saying this, he drove her out.

Narada advised Draupadi and her five husbands, the Pandavas to adhere to the rules of

chastity. They promised that each of the five Pandavas would remain Draupadi’s husband by

turns every year. Narada blessed them and departed.

Brahmana and cows

One day a brahmana came running to Arjuna and complained that his cows had all been

stolen by thieves and wanted that they should be restored to him by the king. When Arjuna

spoke to him with due honour and expressed doubt about his possible negligence, the

brahmana expounded on brahmana dharma and how he had adhered to it steadfastly.

He said: “I learnt the four Vedas with six Vedangas in Gurukula, duly honouring the Guru and

Agni and practising bhikshatana. I gave the Guru dakshina, returned to my parents and

married an eight-year-old girl as per my parents’ wish. The girl is of good parentage, equal in

lineage to mine and of good qualities. I have been following Grihastha dharma well- performing

Oupasanam, two Sthalipakams every month and Shannavati (96) Sraadhams in a year. I have

been observing all rules in regard to food, sleep, danam, good conduct etc. I listen to Harikatha

with devotion; I perform Magha Snanam and listen to Magha Mahatmyam. I fast on Ekadashi

day and take parana on dvadashi day. I have never given danam to undeserving person and

have always given danam to deserving person at good kshetras. I performed Tula Kaveri

Snanam in Sri Ranganatha’s sannidhi and performed Sraadha there. I duly honoured the

Pouranika. My sons are also learned in Vedas and Vedanta. They observe all rules of good

conduct. I have twenty thousand gold coins and cows and buffaloes.”

When Arjuna asked him as to how he accumulated much wealth and to what purpose he uses

it, the brahmana replied: “If money is spent on Devas, brahmanas and Guru, wealth

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grows. Dharma is the greatest friend. I have five daughters, whom I have married off to good

boys. I do not sell cow’s milk, buffalo milk, til, rice and salt. These lead to great sin. I and my

children never say ‘no’ to those who seek charity. The way greed leads to reduction in life-

span, even serpent, poison, fire, weapon or goblin does not. Grihasthasrama is meant for

helping others. Bhagavan is pleased with firm Gnana, chaste wife, observing

Svadharma without seeking fruit of action and helping everyone.” Arjuna responded

saying that he wished to hear about dharma and that is why he prodded him with such

questions. He immediately rushed in to get his weapons. He happened to see Dharmaputra

and Droupadi at that time. He informed Dharmaputra about the brahmana, took his weapons,

rushed out, searched and killed the thieves and restored the cows to the waiting brahmana.

The brahmana became very happy and blessed him. Arjuna was welcomed warmly by the city

dwellers. He said to Dharmaputra in all humility that because of the latter’s Tejas, the cows of

the brahmana could be restored to him.

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10. Arjuna weds Subhadra

Arjuna’s Pilgrimage

Arjuna said to Dharmaputra that he wished to proceed on a year’s pilgrimage in fulfilment of

the requirement to do so in view of his having seen Dharmaputra and Droupadi together when

they were husband and wife. The reference was to Arjuna having rushed in to get hold of

weapons in order to secure the lost cows of the brahmana. Dharmaputra reluctantly gave him

permission and accordingly Arjuna set out with many brahmanas, first to Prabhasa tirtham. He

then reached Badarikasramam and had darshan of Bhagavan Vyasa. He expressed to him his

deep desire to marry Subhadra, the sister of Krishna in Dwaraka and added that he had heard

of Balarama’s plan to marry off Subhadra to Duryodhana.

Vyasa referred to the difficulty in Arjuna getting to marry Subhadra. He then thought deeply

and taught him the Stotram called Sri Lakshmi Hridayam. He said that this Stotram is

capable of fulfilling all desires and removing all diseases and granting long life and

good health. (‘Sri Lakshmi Hridayam Stotram’ is available in ‘Slokas’ section). He asked

him to chant the Stotram thrice three times in a day, particularly on Friday. He directed him to

do Tula Snanam in Sri Ranganatha’s sannidhi and chant the Stotram. He added: “If one chants

this Stotram on Friday in Pushya (Thai) month, he will become wealthy. Tula Kaveri Snanam

bestows on one the merit of all yagas and bath in all Tirthas. If you perform Kaveri Snanam in

Karthika month, liked by Pitrus, Pitrus become happy and go to Swarga from naraka. One who

desires knowledge, wealth or marriage should do Tula Snanam and chant Sri Lakshmi

Hridayam. Woman desiring son should do so and also clean the temple of Sri Ranganatha and

light lamps. To get Subhadra, you do Snanam in Karthika month also and light ‘Laksha

deepam’ (a lakh of lamps). Similarly if you do Tula Snanam in the Siva kshetra, Mayavaram,

you will get Subhadra immediately. In order to grant moksha, Bhagavan has created the

two kshetras, Srirangam and Mayavaram.’

Arjuna thanked Vyasa and proceeded to Prayaga and did Snanam, danam etc. There he

married the beautiful Naga girl, Ulupi and begot a son called Iravan. He then visited many

kshetras with devotion.

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Kshetras on Kaveri bank

Arjuna reached the Southern part of the country and had Snanam in Sangamukham, where

river Kaveri joins the sea and gave danam of ten lakh coins. He visited Svetharanyam

(Tiruvenkadu), the place where Siva sojourned during Kaveri’s marriage. He had Tula

Snanam in Mayavaram and gave plenty of danam. He went to Srirangam, stayed there and

took bath till end of Karthika month, listened to Puranas, lighted ‘Laksha Deepam’ and

worshipped Sri Ranganatha. He gave away plenty in danam and honoured the Pouranika. He

also took bath in Chandra Pushkarini, chanted Devi’s sixteen names and listened to the

greatness of Devi, which removes all sins. He renovated many Gopurams, Praakaras etc. in

temples. In Dhanur month (Margasirsha) he offered ‘Pongal’ to the Lord in the morning after

Kaveri Snanam. Arjuna then visited Sathyagiri, had Snanam in Sathya Pushkarini, which

removes sins like Brahmahatya and worshipped Sathyagirisa. He proceeded to Goshtipuram,

had Snanam in Amrita pushkarini, which bestows Vaikuntha and worshipped Goshtipuriswara,

who likes curd rice. Goshtipuram is so called because Devas, troubled by Hiranyakasipu,

stayed there as a goshti (group). There Arjuna worshipped Narasimha, who saved Prahlada.

Arjuna went next to Vrishabhadri, stayed there for twelve days, bathed in Nupura river and

gave plenty of danam. Bhagavan had sent down Ganga from his ‘Nupura’ (anklet) here for the

sake of the devoted Pandya king. After worshipping Vrishabhadriswara, Arjuna went to

Mohanapuram, had bath in Brahma Tirtham and worshipped Bhagavan, who had diverted the

attention of Asuras by adopting Mohini form and distributed Amrita among Devas. This is the

place where Bhagavan taught Vedas to Brahma after killing Madhu, the Asura who stole the

Vedas. Arjuna then visited Madurai, where Bhagavan took Matsyavatara in Vaigai waters. He

married Chitrangada, the daughter of the Pandya king and spent some time with her. He

proceeded to Sethu and Dhanushkoti, bathed there and gave thirty lakhs of coins in danam.

He worshipped Ramalinga Siva in Rameswaram and did Magha Snanam there. He listened to

Magha Mahatmyam and completed Magha vrata. He returned to Madurai and enjoyed with

Chitrangada for some time. He then went to Srirangam and had darshan of Chaitrotsavam.

Chitrangada now gave birth to a son, who was named Babhruvahana.

Arjuna then proceeded west to Sahyadri and had darshan of Mahavishnu, who appeared as

Amalaka tree and also Dattatreya. This is the place where river Kaveri originates. Arjuna

bathed in the river in the sannidhi of Sahyamalaka (Vishnu). He then visited Gokarna and had

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darshan of Siva. He then came back to Prabhasa, took leave of the accompanying brahmanas

and proceeded alone to Dwaraka.

Arjuna’s false Sanyasa

Beset with thoughts of Subhadra, Arjuna did not know how to secure her. He then mentally

took refuge in Krishna, the Lord of three worlds and prayed for grace. Krishna appeared in

person before him and, in order for him to get Subhadra, he suggested that Arjuna should

come to Dwaraka in the guise of a Sanyasi on Chaturmasya Vrata. When Arjuna asked him

how a Sanyasi can return to Grihasthasrama, Krishna replied: “One does not become a

Sanyasi by mere dress or talk of Vedanta. Sanyasam is ordained only for one who has

no temptation or vacillation in mind. Till one gets the Gnana that Iswara alone is

everywhere, one should keep doing karmas without desire for fruit. Brahmagnana

means seeing everything in the Lord and seeing Lord in everything. If one simply puts

on the appearance of a Sanyasi and abandons prescribed Karma, he is a fallen man.

One who merely dresses like a Sanyasi is not spoiled in Dvapara yuga. Hence you do

not fear. In Kaliyuga such a person meets destruction.’

Arjuna then put on the appearance of a Tridandi Sanyasi (who wears Sikha and Yagnopavita)

and sat in a cave near Dwaraka. Balarama, Ugrasena and other Yadavas once saw the

Sanyasi and, impressed by his saintliness, entertained a desire to invite him to stay in their

palace. Krishna pretended to oppose it saying that they should not invite the Sanyasi to their

home themselves, but if the Sanyasi comes on his own, it would be good. Ugrasena and

Balaram did not agree and invited the Sanyasi to the city. On his agreeing to this, he was

accommodated in a Matham in the city. Then as Chaturmasya time arrived in a few days,

Ugrasena and Balarama considered the Sanyasi’s difficulty of staying in Matham and going to

the city for bhiksha and wished to invite the Sanyasi to stay in the palace. Again Krishna put up

stiff resistance and said it was dangerous to have a Sanyasi in the palace where young girls

are around. But Ugrasena and Balarama did not listen to him; they made the Sanyasi stay in

the palace garden and eventually they appointed Subhadra to serve him.

Subhadra’s marriage to Arjuna

Subhadra detected the signs of a king in the Sanyasi and asked him whether he had met

Arjuna, who was out on pilgrimage, anywhere. When the Sanyasi came to know of Subhadra’s

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deep love for Arjuna, he disclosed his true identity as Arjuna. Both of them expressed their

mutual love and resolve to marry. Subhadra informed her mother of the developments and her

mother in turn sought the help of Krishna. Krishna organised a family trip to the seashore one

day; all had bath and observed fast and spent the night there itself. Krishna stealthily came to

Dwaraka and got Subhadra married to Arjuna, observing all Vedic rites in the presence of

Indra, Saptarishis and Vasudeva. Krishna returned to the seashore in the night and slept with

others. Sage Agastya, who narrated this story, adds by way of Phalasruti: This Subhadra

marriage episode rids, one who reads and one who listens, of sins and grants long life and

sons and grandsons and Vaikuntha at end. Siva, after losing Dakshayani attained Parvathi

after reading this. Rati attained Manmatha after listening to this as instructed by Siva. One who

listens to this by remaining awake during Ekadashi night becomes a true Vaishnava like Suka.

Arjuna made Suhadra the charioteer and, as he was leaving with the sound of his Gandiva

bowstring reverberating in all ten directions, a battle ensued between him and the Dwaraka

army. As the army met defeat, Subhadra embraced Arjuna and was very happy. When the

sound of the batledrum reached the ears of Balarama and others, they became very angry and

apprehensive. At that time a messenger brought the news that the Sanyasi guest was driving

away with Subhadra in the chariot; the messenger also handed to them arrows bearing the

name of Arjuna. There ensued a long and painful war of words between Balarama and

Krishna. When Balarama started with the mission of killing Arjuna, Krishna stopped him by

pointing out that Subhadra would then become a widow. Finally, after much persuasion, all

were agreed to go to Hastinapuram and celebrate the marriage in a public manner. The

marriage celebration was very grand; Balarama and Krishna gave Subhadra by way of gift

much gold, silver, clothes, horses, chariots, elephants and soldiers and maid servants. Krishna

gave her a necklace which had been gifted to him by Jambavan, who himself had received it

from Sri Rama.

Krishna’s advice to Pandavas

When the time came after a few months for Krishna and his entourage to leave for Dwaraka,

Krishna advised Kunthi and Droupadi to guide Subhadra in her new home. He advised

Subhadra to take care of chastity at all times: “A chaste woman is an ornament to the

lineage of her parents. Be always complementary and obedient to your husband. Do not

always be thinking of your father and brothers while you are here. For a woman

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husband alone is relative, wealth, God and Dharma. Disciple who criticises Guru, son

who criticises father and woman who criticises husband will fall into terrible naraka.”

Dharmaputra, while bidding farewell to Krishna, expressed the anguish of Pandavas at the

continuous troubles being created by Duryodhana and Kauravas. Krishna pacified him by

drawing attention to many troubles he himself had undergone and asked him to stick to the

path of dharma and assured that all would be very well and that he would gain the kingdom

soon. Krishna advised that Dharmaputra should perform Usha Kala Pooja in Dhanur

(Margasirsha) month, offering ‘Pongal’ and curd rice to Vishnu. Also Tula Kaveri Snanam,

chanting Sri Lakshmi Hridayam stotram at the foot of Bilva tree and giving danam must be

carried out.

At the request of Dharmaputra, Krishna then recounted to him Tula Mahatmyam. He said:

“Those who do Tula Kaveri Snanam in any one of the kshetras, listen to Tula Puranam and

honour the Pouranika, even if they are Nastikas, deceitful, faithless and of evil character, will

become pure along with their Pitrus, enjoy all happiness along with sons and grandsons here

and attain to Moksha by my grace.”

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11. Story of Kaveri

Harischandra, who was listening to Tula Puranam from sage Agastya, hailed Bhagvan’s grace

for having bestowed on him Satsanga, attainable through yagna and austerities and capable of

granting Mukti. He then prayed to the sage to enlighten him on the origin and story of river

Kaveri. The same prayer was also made by Dharmaputra to sage Dhoumya after Krishna left

Hastinapuram for Dwaraka.

There was a rajarishi named Kavera, the best among yogis, who had developed total Vairagya

(dispassion) after performing Karmas as laid down in Sastras for some time. He performed

severe tapas in Himalayas in order to attain Moksha. Brahma appeared before him and Kavera

prayed for Moksha. Brahma conveyed Vishnu’s instruction that Vishnumaya, the daughter of

Brahma, would be born as Kavera’s daughter and grant him Mukti. He added that she would

also turn into Kaveri river, the repository of all merit and instrument of Mukti and, by another

part, she would also become wife of sage Agastya with the name of Lopamudra.

Kavera’s daughter, river Kaveri

Vishnumaya was accordingly born as the daughter of king Kavera. Kavera attained the highest

Bliss. He told her that one should not abandon nitya karmas till purity of mind is got and that

he, having attained purity of mind by her darshan, was going to abandon karmas and move

about as Sanyasi. His daughter, Bhagavati Vishnumaya agreed saying: “Now Mukti is in your

hands. I shall be famous as your daughter and become Kaveri river.” Kavera left his home and

moved about as a true Gnani, dispassionate, with equality of vision, looking equally at gold,

stone and soil, viewing happiness and misery with equanimity, thinking always of Bhagavan

and seeing him everywhere and in everything and finally merged with Him.

Vishnumaya performed severe tapas in Himalayas. Vishnu appeared before her. She asked

him for the boon that she should become a river, which would remove the sins of even

Nastikas and ungrateful and evil persons when they bathe in the river such that they attain the

feet of Vishnu. Vishnu said: “This boon, though very tough, is given to you. You will become

river Kaveri, known specially as DAKSHINA GANGA. Ganga became great because of her

origin in my feet. You will be greater than Ganga, as I am also going to reside in your lap (in

Srirangam). The merit attained by bathing in Ganga and other sacred tirthas for four yugas will

not equal one-sixteenth of the merit attained by bathing in Sahyadri in your waters at the foot

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of Amalaka tree. One can get the merit of severe tapas in Naimisaranya for four yugas by

bathing in Sahyadri in your waters at the foot of Amalaka tree. Your waters will be known as

Sahyamalaka tirtham and Sankhatirtham.”

Agastya’s consort Lopamudra

Sage Agastya was performing severe tapas in Himalayas for attaining Mukti, when Brahma

appeared before him and asked him to marry Vishnumaya, his daughter, who was also

performing tapas elsewhere. When Agastya protested against getting into bondage of samsara

by entering into marriage, Brahma added: “Karma can lead to Mukti. If you do not do

Kamya karma, it is like Sanyasa only. Sanyasasrama is very tough; even if a Sanyasi

thinks of enjoyments with his mind, he falls. On the other hand when Karma is done,

offering it wholly to Brahman, it will give Mukti, even if it is a little faulty.” After Brahma

left, Agastya found himself bright and healthy. He then met Vishnumaya, who was performing

tapas in the Himalayas. Vishnumaya desired that all Punya tirthas in all the fourteen worlds

should accompany her and that all those who bathe in her waters should be rid of sins and

become purified. If these desires are fulfilled, she would flow as Kaveri river in one part and

marry him as Lopamudra in another part.

Agastya said to Vishnumaya that Ganga and all tirthas were in his sthali (earthen cooking pot).

(Sthalipakam hence refers to yagna, where food cooked in Sthali is the offering to Devas.

Sthalipakam shall be performed by Grihastha on the day following every Amavasya and

Purnima.) He asked Vishnumaya to enter into the Sthali waters through one part and remain

there till they would reach Brahmagiri, which is also known as Sahyagiri. Vishnumaya now

entered Agastya’s Sthali waters as Kaveri through one part and stood as a beautiful maiden

named Lopamudra in front of him through another part. Agastya thought of Brahma for

conducting his marriage as per rules. Brahma arrived with Saraswati on his mount of Swan;

Vishnu with Lakshmi on Garuda and Siva with Parvathi on Vrishabha. Brahma performed the

marriage of Agastya with Lopamudra as per Grihyasutra and did Kanyakadanam. Agastya and

Lopamudra worshipped all Devatas and Rishis assembled there. Agastya filled his Sthali with

the water washed off the feet of Vishnu. Saraswati advised Lopamudra at length on Pativrata

dharma.

Agastya said to Brahma that as per his instructions he had become Grihastha; ‘Now what is

the way to cross the ocean of samsara?’ Brahma replied: “You are dispassionate right from

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childhood; all dharmas are in your hand.” He then taught him Sri Rama yantra, rules of

chanting Shadakshara Rama mantra and mantras of Bala and Atibala. Siva told Lopamudra on

that occasion that he would reside in all kshetras on the banks of river Kaveri right from her

place of origin upto her merger with sea. All Devatas and other guests then left.

The Rishis, present there could not control their grief at separation from Lopamudra.

Lopamudra consoled them and asked them to come down to South and take bath in Kaveri

and attain Mukti. Agastya then proceeded southwards along with Lopamudra. Remembering

that Brahma had asked him to subjugate the pride of Vindhya mountain, who had grown so tall

as to obstruct Sun’s movement around Meru, he met Vindhya on his way to South of the

country and told him to maintain his height low, wait and not grow higher till he would return

from South. Thus he averted the danger wrought by Vindhya to the cosmic order. Agastya

reached Brahmagiri in South. He established his Sthali in Brahmagiri and instructed his

disciples to guard it carefully, when he is away. He then left for bath in Swarnamukhi tirtham.

River Kaveri

Kaveri in the Sthali thought that Agastya would be reluctant to let her go and flow as a river.

She thought for a muhurtha (48 minutes) and decided to flow out. At that time Brahma arrived

there and became happy to see the fertile Brahmagiri. He got down and took bath in the

sacred Kanakajapi tirtham and chanted Shadakshara mantra. He then saw a radiant Amalaka

(Nelli) tree. On meditation he saw in his heart that the Amalaka tree was indeed Vishnu with

divine insignia like Sankha, Chakra, Gada, Kirita etc. He got up and worshipped the Amalaka

tree. Akasavani informed him that the tree was indeed Vishnu and asked him to worship the

tree. Brahma filled his Sankha with Viraja waters from his Sthali and performed Pooja to the

tree. There was again Akasavani, now addressed to Kaveri and said: “Sharad rutu (autumn

season) and Tula Vishu (first day of Tula month) have arrived. Dharma done in Sharad rutu,

even if small, grows like seed of banyan tree. In this mountain, Bhagavan has appeared as

amalaka tree and Brahma performed Abhishekam to its foot with the waters of Viraja tirtham

(of Vaikuntham). The Sankha (conch) represents Gayatri and is indeed of the form of all

tirthas. This Shankha water used in Abhishekam bestows long life, health and Mukti. You

make yourself sacred with that water and proceed quickly southwards. Bhagavan will reside

at the place of your origin as Amalaka tree and spread your fame and bestow Mukti on

those who bathe in your waters.” Kaveri asked all other companion waters in the Sthali to

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leave. By Brahma’s order fragrant, cool wind spread there. A sudden blow of heavy winds

upturned the Sthali and the waters departed, mixed with the Amalaka tree tirtham and started

to flow. (In certain other Puranas including Skanda Purana, Ganapathi is said to have come in

the form of a crow and upset Agastya’s Sthali, resulting in Agastya getting angry first and

subsequently worshipping Ganapathi).

When Agastya returned and found that the Sthali waters have gone, he asked his disciples as

to how it happened. They explained: “Kaveri could not be stopped. She said that it would be

wrong on her part to leave in Agastya’s presence and that the sage on consideration of all

facts would give up his anger.” Agastya then sought Kaveri out at a long distance and asked

her as to why she left suddenly. Kaveri took the form of a beautiful damsel and explained that

as it was the sacred day of Tula Vishu, she left as previously agreed by the sage and as

instructed by Vishnu. Agastya praised her and said: “This tirtham will be known as Sahya-

malaka tirtham, Sankha tirtham and also as Runamochana tirtham as it will relieve one of all

three debts (to Devas, Rishis and Pitrus). I shall reside on your bank along with Siva and

sages including Vaikhanasas, Valakhilyas and Sanaka et al. Earlier Ganga and other sacred

rivers took refuge in Brahma asking for remedy for relieving themselves of the loads of sins left

by those who bathe in them. Mahavishnu then said that these rivers should bathe in Kaveri in

Tula month for getting rid of the accumulation of sins. Bhagavan Dattatreya will also render

your head pure with the dust of his feet.”

Kaveri worshipped Agastya and merged in the waters. The river flowed with full vigour, narrow

at some places and wide in others, deep in some places and shallow in others, making loud

noise in some places and pulling trees and plants in its course in others. Everybody

worshipped her. Agastya was struck with wonder and shed tears of joy. Devas, rishis and other

divine beings assembled to see the radiant flow of kaveri. Devas rained flowers; Apsaras

danced. Brahma, Vishnu and Siva also came. Agamas and the eighteen Puranas took divine

forms and came. Devas, Rishis and Pitrus were extremely happy that people would offer

Poojas, yagnas, Sraadhas, Tarpanas etc. with the sacred waters of Kaveri on her banks. The

Rishis said; “All Vedas form the head of Kaveri; milk is her water; all merits are the foam;

principle of eternal truth is the whirlpool; yagas are the sand; merit is bubble; steps to

Vaikuntham are waves; sound saying, ‘I shall remove sin’ is the noise of flow. Kaveri is

the best ornament of earth; mother of the world; only means for getting supreme merit;

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best gem guarding the world; divine water; of the form of Trimurthis; beyond the three

Gunas (Satva, Rajas, Tamas).” On this occasion Siva gave Kaveri the boon that the merit of

bathing in the seven seas during Ardhodaya Punyakala will be got by bathing in the

Sangamam of Kaveri with the ocean and added that He would reside in Swetharanyam on

Kaveri’s bank. Kaveri sought a boon from Mahavishnu that even those brahmanas, who have

abandoned Vedic study, taken to evil ways including hating Gurus and brahmanas, shall get

rid of all sins and attain the highest state by bathing on Ekadashi morning in Kaveri. Vishnu

acceded and gave more boons.

Two rivers Sujyotika and Kanaka worshipped Kaveri, who invited them to join her. This Triveni

Sangamam was hailed by sage Dalbhya as very sacred, attainable for men for bath through

accumulated merit and capable of removing the misery of samsara by Vishnu’s grace. Those

who even utter the names of Sujyotika, Kanaka, Kaveri, Hemavathi and Kapila will reap the

merit of bath in Rama Sethu in Makara month. It is highly meritorious to bathe in the

Sangamam of these rivers with Kaveri. Agastya said: “Kaveri is verily Viraja river (of

Vaikuntham) on earth; Srirangam is Vaikuntham; Hemavathi is the Ocean of Nectar; Kapila is

the sea of pure water. Which other tirtham can equal these Punya tirthams in merit? If one

does not get the opportunity of bath in Kaveri-Samudra sangamam, he should chant the

names of Samvartheswara for one year.”

Kaveri weds Samudram

The wedding of Kaveri with Samudram (Ocean) was celebrated in Svetharanyam by Brahma

in the presence of Siva and Vishnu. Brahma offered his daughter Kaveri to Samudram as

danam as per Vedic rituals. There was the happy atmosphere of celebration in every

household. Earth, true to the name of Visvambhara (Nourisher of world), was very fertile on all

sides. Siva gave Kaveri the boon that one who bathes in Kaveri at that spot will get the merit of

bath in seven seas. Brahma gave the boon that one who bathes in Kaveri in Tula month and

listens to Kaveri Mahatmyam would get happiness here and Moksha hereafter. Mahavishnu

gave the boon that the merit of listening to the story of Kaveri would be equal to that of

listening to Vishnu’s story for ten years.

Dalbhya added that when a widow does not observe the prescribed rules of conduct and is

bent upon filling her stomach without acquiring Gnanam and dispassion (vairagya), she will

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suffer for many kalpas in various narakas. Even if she is reborn on earth she will get the birth

of worms and insects and her suffering never comes to an end. Chandrakantha, of evil conduct

after her husband’s death, suffered for one kalpa in terrible naraka; but due to her merit of

having served her husband well, she got human birth. Towards the close of her human life she

got the opportunity of Tula Kaveri Snanam in Srirangam. As soon as she touched the waters of

Kaveri, she happened to listen to a sloka of Kaveri Mahatmyam. She attained to Swarga.

Sins committed in other places will go away in Kaveri. There is no expiation for sin committed

on the banks of Kaveri. Hence one should be careful to do acts of merit alone and never sin on

Kaveri bank.

Harischandra’s Tula Kaveri Snanam

Sage Agastya concluded his narration of Tula Kaveri Mahatmyam to king Harischandra by

exhorting him to undertake Tula Kaveri Snanam in Sri Ranganatha’s sannidhi and thus to get

rid of the sin he had committed by humiliating a brahmana. Earlier Devendra had also

committed the same sin and by performing Tula Kaveri Snanam he got back his lordship of the

three worlds. He said: “After Snanam in Kaveri in Sri Ranganatha’s sannidhi, you also take

bath in Chandra Padmini and listen to the glory of Sri Ranganatha. Give all danams as

prescribed. Read Kaveri’s glory for three days. Then you return to Kurukshetra and perform

Asvamedha yaga.”

Harischandra expressed his humble gratitude to Agastya and the assembled sages and

extolled the greatness of Satsangam. He said: “By the merit gathered in my previous lives and

this life, I got this Satsangam and Satkatha Sravanam. With Satsangam one can cross the

ocean of samsara easily. There is no remedy for the ocean of sins other than

Satsangam. Virtuous saints render one pure by mere darshan, unlike Devamurthis and

tirthas, which take long.” Harischandra then proceeded to Srirangam, performed Tula Kaveri

Snanam, worshipped Sri Ranganatha, gave danams etc., all as advised by sage Agastya.

Harischandra returned to Kurukshetra and performed Asvamedha yaga in the presence of

many sages and gave danams generously. He worshipped Agastya and other sages and then

returned to Ayodhya.

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Dalbhya’s Phalasruti

Sage Dalbhya concluded his sermon to Dharma Verma with Phalasruti. He said: “By listening

to the story of marriage of Kaveri, one gets rid of all sins; pregnant woman will beget son of

fame and good conduct. In Tula month by having darshan of sacred Kaveri, by touching her

waters, by drinking, by bathing and even by thinking of Kaveri, chanting and listening to her

name, all sins go away.” King Dharma Verma expressed his deep gratitude to sage Dalbhya

and wished to continue to listen to more and more of the glory of Kaveri. Dalbhya commended

Dharam Verma’s devotion and said: “Man’s intellect will run away from Bhagavan owing to the

apparent reason of one’s condition of poverty or wealth; such people get immersed in the sea

of samsara. One, whom Bhagavan graces to bestow Mukti, gets interested in Satsangam,

whether he is poor or rich. Now do not grieve.

In Ardhodaya and Mahodaya days, if one takes bath in sacred waters, he gets rid of all

sins. Ardhodaya period occurs when early part of Amavasya in Pushya or Magha month

falls at the time of dawn on a day of Sravana nakshatra at a time when the nakshatra is

in its midcourse, when the last part Vyatipaata yoga operates, and that day happens to

be a Sunday - all these conditions to be satisfied simultaneously, which happens only

very rarely in one's life-time. If this combination occurs on a Monday, it is called

Mahodaya period. Along with other Maharishis, I am now proceeding to Sri Rama Sethu

for holy bath in Ardhodaya period. By bathing in Dhanushkoti on Amavasya day and in

Kaveri on Ekadashi day, one redeems crores of generations and attains to Vishnu

Sayujyam.” Saying so, Dalbhya left.

Suta Pouranika concluded Sri Tula Kaveri Mahatmyam on a note of humility saying that he had

only been able to expound a small part of a thousandth of the glory of Kaveri. Sounaka and the

other assembled Maharishis worshipped Suta Pouranika and expressed their deep felt

gratitude.

Om Tat sat

sri tula puranam - description

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