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Brahmanda
On hearing the words of Brahma, Rama became much delighted in his mind. After bowing down to the preceptor of the Universe, he went to Siva's region. It was a hundred thousand Yojanas above the world of Brahma. It was different from it. It was difficult to explain or describe it clearly. It could be approached only by Yogins and was greater than the greatest. Vaikuntha was to the right of it and the world of Gauri was to the left. The world of Dhruva was beneath it. It was higher than all the worlds. Rama who could go there due to the power of his penance, saw the world of Siva which was unparalleled and which was full of many things generating curiosity and wonder.
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Kavad
Lord Parshuram, a fervent devotee of Lord Shiva, undertook the first Kanwar Yatra. While passing through Pura in present-day Uttar Pradesh, he decided to lay the foundation for a temple dedicated to the deity. He offered Ganga water every Monday during Sharvan for worship.
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Monday, July 26, 2021
Chinnanjiriya
It is enough if Aadi month has come, even in Chinnanjiriya Amman temple, the words of custody will be criticized.
What is the relation between the word custard and Amman?
Jamatakni Sage and his wife Renuka Devi conducted the house well. Four people like Tanuvan, Anuvan, Viswavasu, Parasuraman were born. And then... once upon a time, Karthaveerian's children killed him by enmity with Jamatakni sage. Renuka Devi, who lost her husband, landed in fire without wanting to live. At that time, Indiran called Varun and made it rain. The fire is out. But within that all Renuka Devi's clothes were burnt and the body was burnt. She snatched the neem leaf from the forest and dressed it like a dress. This is the habit of wearing neem leaf dress for Amman. Renuka Devi, who started in neem leaf dress, asked the people living in the forest, 'hungry' for food. Those who were there just stood away and said, ′′ Mom! We are the backward people. You look like that girl. \ n
We should not give you our food. Instead they offered ′′ get raw flour, jaggery, drink, coconut water This Pacharisima itself is called 'Thullu flour' in Tirunelveli district villages.
This name came from bouncing when you put it in the fertilizer and thunder. Renuka drank custard fever with rice and became hungry. Renuka Devi, who was hungry with what they gave, came to the laundry workers living area and wore the clothes they gave. At that time, Renuka Devi's heart was again sad. She shed tears thinking about her husband. Lord Shiva has shown her," Renuga Devi! You are the aspect of power! I give you the power to save mankind from evil. The blisters you have are the blisters of the people. The neem leaf dress you wear will be the medicine to relieve that pain. Devotees will make the drink you eat, coconut water, raw flour, jaggery as Naivedya. Remove the sorrows of those who worship you!" He gave a boon and passed away.
Friday, June 25, 2021
Krishna Balaram
http://shreedevkikrishna.info/
http://mahabharata-resources.org/harivamsa/vishnuparva/hv_2_039.html
https://www.youtube.com/results?search_query=Krishna+Balaram+Parshuram
http://www.slideshare.net/search/slideshow?searchfrom=header&q=Krishna+Balaram+Parshuram
http://mahabharata-resources.org/harivamsa/vishnuparva/hv_2_039.html
https://www.youtube.com/results?search_query=Krishna+Balaram+Parshuram
http://www.slideshare.net/search/slideshow?searchfrom=header&q=Krishna+Balaram+Parshuram
VAISHAMPAYANA said:—Hearing the words of Vikadru the highly illustrious Vasudeva, with a delighted mind, said:
- "O Krishna, what the intelligent Vikadru, the foremost of royal speakers, and conversant with the meaning of royal counsels has said, is true and well meaning.
He has related royal duties and truths conducive to the well-being of the universe. Do what that foremost of Yadus has said (1-3).
Hearing the words of his father and of the high-souled Vikadru, Krishna, the foremost of men, gave vent to the following reasonable words (4).
“I have listened to what you have said, surveying (the course of) the Povidence according to reason, order, logic and scriptures (5).
Hear the reply that I give and accept it after hearing. The king should behave according to order and moral laws (6).
A king daily meditates on peace, quarrel, conveyance, seats, dissension-making and help (7).
A learned king should not place himself before a powerful enemy, but rather should fly away. And in proper time and according to his strength he should engage in fight (8).
Therefore although I am capable, I shall, at this very moment, fly away with the worshipful Baladeva for saving my life like one incapable (9).
Ascending the mount Sahya beautiful like myself along with my reverend elder brother, I shall enter into Deccan and we shall behold the charming cities of Karavira and Krounch and the foremost of mountains Gomanta (10-11).
Hearing of this our departure that Emperor, elated with success, will not enter into this city but rather will pursue us in pride. And repairing to the forest of Sahya with his followers he will endeavour to arrest us (12-13).
Therefore this our departure is conducive to the well-being of the race of Yadu. By this, the Province, the city and the citizens will fare well (14).
When an enemy flies away from his kingdom, the kings, desirous of achieving victory while in another kingdom, do not desist from fighting without killing the enemies (15).
After this conversation, the heroic Krishna and Sangkarshana, although capable, set out for the south without experiencing the least anxiety in mind (19).
Assuming forms at will they began to travel in hundreds of southern kingdoms (17).
Thereupon getting upon the charming mountain of Sahya and experiencing joy they reached the road leading to the south (18).
Going by that road they, within a short time, reached the city of Karavira, presided over by the members of their own family and adorned with the mount Sahya. They saw there a huge fig tree on the bank of the river Venā (19–20).
They saw there the eternal great ascetic Rāma, the descendant of Bhrigu who is never exhausted and like the sun on the mount Mandara milching his sacrificial cow with her calf ever giving milk whenever desired and white as the milky Arani tree near the mount Mahendra.
He was seated at the foot of that tree, had his axe on his shoulder, wore bark and matted locks, was white as the flames of fire, effulgent like the sun, the destroyer of the Kshatriyas, motionless like the ocean, was preserving the three sacred fires, was emaciated with the performance of three oblations a day and was like the very preceptor of gods (21-26).
Thereupon Krishna, the foremost of speakers and conversant with the history of men, addressed that foremost of Rishis, in sweet words saying (27):
- "O Reverend Sir, I have known thee as the foremost of Rishis, Rāma, the son of Jamadagni born in the race of Bhrigu, and the destroyer of the Kshatriyas (28).
O descendant of Bhrigu, having agitated the ocean with the velocity of thy shafts thou hast laid out a city by name Surpāra, two thousand cubits in breadth and one thousand in length.
Thou hast laid out a great province in the prosperous groves of the Sahya mountain situated on the bank of the great ocean.
Remembering the destruction of thy sire thou didst, with thy axe, chop off the thousand arms of Kārtavirya resembling a forest. Even now the Earth has her mud covered with the gool blood of the Kshatryas who were killed by thy axe and were shorn of effulgence.
O son of Renukā, the axe remains here in the same way in which thou didst hold it in battle on earth out of anger against the Kshatryas.
O Vipra, we wish to hear from thee some thing. Do thou reply to it without any hestitation of mind. O foremost of Munis, perhaps thou mightest have heard of two Yādavas living on the bank of the Yamunā.
We are those two Yādavas living in Mathurā. From the very commencement of our birth, our father Vasuveda, the foremost of Yadus and ever observant of vows, afraid of Kansa, placed us in Vraja. There we grew up without any fear (29–37).
As soon as we came of age we entered into Mathurā and powerfully destroyed the haughty Kansa in the assembly (38).
Thereupon placing his father Ugrasena in his royal office we again, as before, engaged in the work of cow-herd boys (39).
O thou of firm vows, thereafter when Jarāsandha laid seige to our city for many times and fought we, although capable, in the interest of our city and subjects, in fear of his preparations, left our city on foot, for we are not powerful, have made no preparations and have so soldiers, carts, coats of mail and weapons (40–42).
Thus, O foremost of Munis, we have come to thee. Do thou welcome us with good counsels (43).”
Hearing those their becoming words Renuká's son Rāma, born in the race of Bhrigu, replied in words pregnant with morality (44).
“O lord Krishna, in order to give you counsels I have just alone come to this place without my disciples (45).
O thou having lotus-eyes, I know thy habitation in Vraja and the destruction of the vicious-souled Kansa and other Dānavas (46).
Coming to know now of thine and Rama's quarrel with Jarāsandha I have come here, O thou having a beautiful face, O foremost of men (47).
O Krishna, I know, though not a boy, thou, the eternal lord of the universe, hast become a boy, for encompassing the work of the gods (48).
Although there is nothing in the three worlds which thou dost not know still listen to what I say out of devotion (49).
O Govinda, thy predecessors laid out and established this city of Karavirapura (50).
O Krishna, now in this city reigns the highly wrathful, illustrious and celebrated king Vasudeva Shrigāla (51).
Out of jealousy towards the heroes that king has destroyed all thy kinsmen and the kings born in thy race (52).
O Govinda, the king Shrigāla is greatly proud, of uncontrolled mind, cannot look at other's prosperity, is elated with the pride of his kingdom and riches and is even oppressive towards his own sons (53).
Methinks, O foremost of men, thou shouldst not live in this dreadful Karavirapura, censured by all the kings (54).
Hear, now, I shall describe the place stationed where thou wouldst be able to obstruct and fight with thy enemy Jarāsandha puffed up with power (55).
Mayst thou fare well, O Mādhava. Let us this very day cross the sacred river Venā with our arms and spend the night on the impassable mountain situated at the boundary of this kingdom (56).
Spending a night on one of the minor ranges of the Sahya mountain named Yajnagiri the abode of dreadful beasts living upon flesh, abounding in trees and creepers and adorned with blossoming trees and crossing the river Khatāngi, resembling the water-fall of Gangā issuing out of the great mountain and adorned with golden lotuses we shall see the water-falls of the Ganges adorned with various woods of the ascetics.
Repairing to that hill we shall behold there the ascetics who do not care for honors although worthy of them. Then crossing the river we shall go to the charming city of Krouncha (57-61).
O Krishna, the lord of that province is the pious king Mahākapi born in thy race (62).
Without paying a visit to that king we shall repair to the eternally sacred shrine Andhuha for spending the night (63).
Issuing therefrom we shall go to the celebrated hill Gomanta consisting of many summits situate in the valley of the mount Sahya (64).
O Krishna, one of the summits has risen so high up into the sky that even the birds cannot get on it. It is the resting place of the gods, enveloped with luminous bodies, high as an etherial house and like the stare-case of the celestial region; (what more) that mountain is like the second Sumeru and the landing stage for all the celestial conveyances (65–66).
Getting upon that high summit ye will range there seeing the sun and the moon, the effulgent lords of the luminous bodies, at the time of their rising and setting and the great ocean of heaving waves and adorning the insular continent of Apara (67–68).
Ranging in the forest situate on the summit of the mount Gomanta if you obstruct Jarāsandha by fighting with him in the fort you will be able to conquer him (69).
Beholding you on the summit of the mountain Jarāsandha will become incapable of fighting in the rocks. I see before me the weapons that you will acquire when that terrible battle will set in (70–71).
O Krishna, as ordained by the gods, such a battle will take place there between other kings and the Yādavas that the earth will be filled with the mud of flesh and blood (72).
Appearing as if in the very forms of death, the discus, plough-share, the club Koumodaki, the mace Saunada and other Vaishana weapons will, in that battle, drink the blood of the kings urged on by death (73–74).
O Krishna, O thou the stay of the celestials, in that battle of discus and mace, as ordained by the gods and brought on by Time, the celestials and thy enemies will behold thine Vishnu form (75–76).
For accomplishing the work of the gods, which has not come within thy recollection for a long time, do thou, in thy Vishnu form, take up that discus and club (77).
Let Rohini's son, the stay of the world, take up, for destroying the enemies of the gods, dreadful mace and plough-share capable of grinding the enemies (78).
As spoken by the gods at their meeting held for relieving the earth of her burden this will be thy first battle in the world with the kings (79).
In this battle thou shalt attain to thy Vishnu form, weapons, prosperity and energy and destroy the army of the enemies (80).
O Krishna, this battle will sow the seeds of the great battle, abounding in weapons, that will be named Bhārata (81).
Do thou therefore go to that best of mountains Gomanta. From the signs it appears that Jarāsandha is on the verge of ruin (82).
Drinking the ambrosia-like milk of this sacrificial cow do ye proceed by the way pointed out by me. May good betide ye (83).
A description of the Mount Gomanta
VAISHAMPAYANA said: - Thereupon drinking the milk of the sacrificial cow along with Bhrigu's descendant the two foremost of speakers and Yādavas Rāma and Keshava, endued with the gait of infuriated elephants proud of their strength, set out by the path pointed out by Jāmadghni for beholding the mount Gomanta (1–2).
As the gods beautify the celestial region so those two heroes, with Jāmadagnya as the third, beautified the road like three fires (3).
As the gods come to the mount Mandara, so they, passing over the road frequented by men, reached the mount Gomanta in the evening.
It was covered with charming creepers, adorned with various trees, scented with incense, variegated with a row of beautiful peacocks, entirely filled with bees, and rocks abounding in trees, and resonant with the notes of peacocks imitating the muttering of clouds (4–6).
The summits of that mountain were attached to the sky, the trees were covered with clouds, the rocks were scratched with the tusks of the infuriated elephants, the places around the water-fall were covered with green grass and creepers and were resonant with the notes of birds (7–8).
With dark-blue rocks that foremost of mountains assumed various colours like a cloud. Its body was besmeared with metalic discharges.
It was adorned with table-lands and springs, was filled with beautiful celestials like the mount Maināka coursing at will, was elevated and of high summits.
Its base was filled with water. Its caves were adorned with forest, and white clouds and covered with, Panasa, mango, Amrataka, cane, Syandana, sandal, Hintāla, Tamala and Ela woods.
It was adorned with Marichakshupa, Pippali, Inguda, Sāla, Nimva, Arjuna, Pātali and Ponnaga trees.
The water was adorned with water-born lotuses and the ground with ground-born ones. It was adorned with Drumashanda, Jamva, and Jamvula trees and completely embellished with Kanda, Kandala, Champaka, Ashoka, Vilwa, Tinduka, Kutaja and Naga flowers.
It was filled with elephants and deer-herds. The spacious valleys of that foremost of mountains were resorted to by Siddhas, Chāranas and Rakshasas, the rocks were continually filled with Vidyadharas, and echoed with the roars of lions and tigers.
It was sprinkled with currents of water and adorned with moon trees. That mountain was highly spoken of by the gods and Gandharvas, adorned with Apsaras and covered with flowers of celestial trees.
Its summits had no experience of the strokes of Indra's thunder, forest-fire and fear of high winds. The tops of the summits were beautified with streams of powerful water-falls and shone greatly with the beauty of water and moss.
All the passages were inhabited by deer and the sides of that best of mountains were adorned with rocks dark-blue like clouds.
As the wives beautify a husband so it was beautified by forests abounding in gentle trees covered with blossoming flowers.
At some places its summits, beautified with caves and forests like a man with his wife, burning in effulgence with herbs and inhabited by ascetics, it appeared as if it was adorned with artificial golden forests.
It appeared as if with its spacious root and rising summit that mountain was agitating the earth and the sky (9-27).
Having reached the charming mount Gomanta, the three immortal-like heroes felt a desire for living there (28).
Thereupon as the birds rise high up into the sky so like Vinatā's son with their course not obstructed any where they, with great force and power, got upon that best of mountains (29).
Ascending like gods that most excellent summit of the mountain, they, without any delay, built a habitation there after their own heart (30).
Seeing the Yādavas stationed on the summit of the mountain the great son of Jamadagni, Rāma, with a view to express his liberal views said (31):
—“O my child lord Krishna, I shall now repair to the city of Surpāraka. Even if you enter upon a battle with the gods you will not be defeated (32).
O Mādhava, by the delight that I acquired on the way by your following me, this my immortal body has been blessed (33).
The battle, in which you will acquire the weapons and which is intended for the after-life behoof of the kings, as ordained by the gods, shall take place here (34).
O Vishnu, O Krishna, eulogised by the gods and the foremost of men do thou listen to the moral words of men in; general (35).
This present battle with Jarāsandha, as ordained by Time, is the first instalment of thy human actions which thou hast begun to perform in the world assuming a human form (36–37).
Do thou thyself, O Krishna, by thy own power, hold thy weapon and assume thy form terrible in battle (38).
When thou shalt, with thy uplifted discus and mace, stand in the battle-field, beholding thy well-formed eight arms even the king of gods will be stricken with fear (39).
O foremost of the pious, as settled in the city of the celestials from to-day commences thy march for establishiog thy glory in the world in the interest of the gods (40).
O foremost of speakers, O large-armed Govinda, do thou speedily send for Vinatās son for waiting on the flag staff of thy car (41).
For the kings, whose object of life is to fight under the subjection of Dhritarashtra's sons, are waiting for battle as if with their faces turned towards the city of the celestials (42).
As if beholding the future destruction of the kings, possessed by widowhood and with one braid of hairs the Earth is waiting for thee (43).
O Krishna, O thou the slayer of thy enemies, when assuming a human form thou shalt be present in the battle-field the Kshatryas, possessed by hostile stars, without shrinking, will assume a joyous attitude (44).
Therefore O Mādhava, do thou soon engage in fight for grinding the host of Dānavas, for the attainment of the celestial region by the kings and the happiness of the gods (45).
O Krishna, honored by thee who art honored by the universe I consider myself honored by the entire world, mobile and immobile (46).
O thou of large arms, forsooth thou shalt remember me when thou wilt fight with the assembled kings. I shall endeavour for the accomplishment of thy object (47).”
Having said this to Krishna who never experiences weariness in work, and showered blessings on him Jamadagni's son Rāma set out for his wished-for quarter (48).
earth
Desirous of relieving me of my burden Jamadagni's son Rāma, out of anger, divested me, for twenty-one times, of the Kshatriyas (46).
Raising up a pillar of victory, Bhrigu's son Rāma propitiated me with royal blood at the obsequial rites of his father and then communicated it to Kashyapa (47).
Filled with a bad stench coming out of fat, flesh and bones and saturated with the blood of the Kshatriyas I appeared before Kashyapa like a youthful damsel in her course (48).
The Brāhmana saint Kashyapa then said to me:—“O earth, why art thou so depressed ? Why dost thou, being the wife of a heroe, observe the vow of humiliation” (49).
Thereat I said to Kashyapa, the Patriarch of the world:—“O Brāhman, the great Bhārgava has killed all my husbands (50).
I have been divested of all the powerful Kshatriyas who live on arms, and have lost my husband. I do not wish to carry on me empty cities (51).
Therefore, O Reverend Sir, confer upon me such a king as will be able to protect me abounding in villages and cities and engarlanded by oceans” (52).
Hearing my words the Omnipotent Lord said “let it be so.” Thereupon he gave me away to Manu, the king of men (53).
Thereupon obtaining the god-like kings of the Ikshāku race, originating from Manu, I, under the influence of powerful time, passed from the hands of one king to those of another (54).
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