ESSENCE OF NILAMATHA PURANA

Composed, Condensed and Interpreted

By V.D.N.Rao, Former General Manager,
India Trade Promotiom Organisation,
Pragati Maidan, New Delhi,
Union Ministry of Commerce, Govt. of India
 ESSENCE OF NILAMATHA PURANA

Contents Page

Invocation 3

Close association of Kashmira and Devi Sati 3

Genesis of Sati Desha (Kashmira) and Nagas 4

Vishnu killed Jalodbhava, Kashyapa arranged Naga-Manava Copereation 4

Origin of River Vitasa and several other Rivers in Kashmira 5

Chandra Deva helped formalisation of Naga-Manava co-existence in Kashmira

(An Outline of ‘Pancha Vrata Vidhi included) 8

Worship of Deities on select occasions in Kashmira 10

Phalguna Shukla Paksha Festival 12

Maha Shanti in Chaitra Shukla Paksha and worship to varios Devas 13

Piscacha Puja during Chaitra Krishna Paksha and worth of ‘Ira’ flowers 15

Worship of Gautama Buddha as also of Brahmanas on Vaishakha Purnima 16

Worship of Deities coinciding with Month-Star Unions 17

Procedure of Koti Homa by the King of Kashmira 19

Some details of Naga Chiefs and source of Maha Padma Sarovara 20

Quick Account of Sacred Places in Kashmira 21

‘Nandyopaakhayana’-Nendeswara born in human form and back to Shiva 23

Legend of Kapoteshwara in Kashmira 26

Vishnu Swarupas in Kashmira 26

Parashurama, his killings of Kshatriyas and connection with Kashmira 27

Tirtha Yatras in Kashmira and their rewards 29

‘Phala Shruti’ of Nilamatha Purana 31

 ESSENCE OF NILAMATHA PURANA

OM SHRI GANESHAYA NAMAH SHRI SARASWATI OM BHAGAVATEY

VAASUDEVAYA NAMAH / SHRINIVAASAM HARIM DEVAM VARADAM
PARAMESHWARAM TRAILOKYANATHAM GOVINDAM PRANAMAAMYAAKSHARA
-MAVYAYAM/

King Janamejaya, a Pandava descendant and the son of Parikshith, enquired of

SageVaishampayana, the disciple of Veda Vyasa as to why Kashmira, an integral and
illustrious part of Bharata, did not participate in the Maha Bharata Battle. The Sage replied
that the then King of Kashmira named Gonanda took the side of King Jarasandha in the
latter's war with Yadavas and Balarama of Yadavas killed Gonanda. The succsessor of
Gonanda named Damodara decided to take revenge and fought with Shri Krishna of
Yadavas at Gandhara in a 'Swayamvara' where a bride could choose her husband and
Krishna killed Damodara; yet, out of consideration for Damodara's pregnant wife, Krishna
himself coronated Yashovati as the Queen of Kashmira till the birth of Bala Gonanda, who
at the time of Bharata Battle could not take sides of either Pandavas or Kauravas.

Close Association of Kashmira and Devi Sati

Most importantly, the main reason was that Kashmira and Devi Uma were of mutual
interest and regard. In fact, Kashmira was originally the ‘Sati Sarovara’, since converted as
a valley:

YAIVA DEVI UMA SAIVA KASMIRAA NRUPASATTHMA, AASEET SARAH

PURNAJALAM SURAMYAM SUMNOHARAM/ KALPAARAMBHA PRABHRUTI YAT
PURAA MANVANTARAANI SHAT, ASMIN MANVANTARYE VISHYAM SUMANO
HARARAM /(Muni Vaishampayana confirmed that Bhagavati Uma / Sati was Kashmira
herself as manifested as a huge waterbody eversince the beginning of the present Kalpa for
the last six Manvantaras). The valley was well-known for its Natural Beauty and Bounty as
of excellent fertility of rice crops, wide range of trees, fruits, flowers and vegetables. The
population of Kashmira was highly virtuous: the Brahmanas were adept in their own
meditation, Yagjna Karmas and Veda-Vedangas always; the Kshatriyas were valiant, well
trained in warfare and capable of battle skills possessive of excellent armoury and
armaments; the Vaishyas or the Business Class were accomplished in trading and retailing;
while the Shudras were hardworking and honest. The Kasmira Society was orderly and
hard working, religious and God-Believing, and possessive of social values of justice and
devotion. Kashmira was spotted with several Temples, Sacred Rivers, Tirthas of popular
belief, Hermitages and Yogashrams, ringing with Veda Shravanas; at the same time of the
sounds of armoury and war-training camps, besides the busy market places with bargain
sales, retailing Trade Fairs and abundant merchandise.It was a land of faith and fear of
God, of gardens and wilderness of forests, and in short a vibrant and virtuous land of
pristine beauty and sacredness. There is a River Goddess, most popularly called Vitasta,
flowing down the mountain of Himalayas, fulfilling the desires and aspirations of devotees
while on the banks of the River were a sizeable existence of Nagas with their own customs,
beliefs, rituals and social values.
Origin of Sati desha (Kashmira) and of Nagas

About the origin of the Kasmira Region in Bharat Desha, Sage Brihadashwa explained to
King (Bala) Gonanda that at the end of each Manvantara, there was complete destruction of
the Universe by Mahadeva who spread himself all over as water. 'Satidevi swayam kaaley
tasminnotwam karoti vai, Manurbhavishyamstasmimstu sarva beejaani Maayaya, Tadaa
sthaapayetey Raajamstaam cha naavam Jagadguruh/ Matsya rupadharo Vishnum shringey
krutwaapakarshati/ (As Sati Devi herself assumed the Form of a Ship, the future Manu,
Vaivaswata, collected all Seeds for subsequent germination and deposited these on the Ship
by virtue of 'Maya'(Illusion) while Bhagavan Vishnu assuming the Incarnation of 'Matsya'
dragged the Ship by the grit of his horn). The Ship was tied to a mountain-peak called
'Noubandhana'. Nou-dehena Sati Devi Bhumirbhavati Parthiva, Tasyaam thu Bhumou
bhavati Sarastu vimalodakam / Shadyojanaayatam ramyam tadardhena cha vistrutam,
Satideshamiti kyhatam Devikreedam manoharam/ (Devi Sati who assumed the Form of the
Ship converted herself as Bhu Devi; the latter materialised an awe-inspiring Lake with
excellent and pure water known as Sati Desha of six yojanas of length and three yojanas of
width which was the joyous Playground of Devas!

Having described the origin of Kashmira, Sage Brihadashwa traced the origin of Nagas
who were prime residents of Kashmira: At the beginning of Vaivaswata Manvantara,
Daksha Prajapati married off thirteen of his illustrious daughters to Muni Kashyapa who
was the son of Maharshi Marichi. Among these daughters, Aditi gave birth to Devas, Diti
to Daityas, Danayusa to Vritra, Surabhi to Bhadras, Khas to Yakshas and Raakshasas, Ira
to Airaavatas, Prava to ‘Gayanas’, Muni to Apsaras, Kala to Kala Kalpas and Kalakaayaas,
Danu to Daanavas, Krodha to ten daughters of the same nature, Kadru to Nagas and
Vinata to Garuda the Carrier of Vishnu Deva and Aruna the charioteer of Surya Deva.
Kadru was extremely jealous of Devi Vinata and somehow desired to put her down. Kadru
picked up an argument that the Celestial Horse Ucchhaiswara was black in her body colour
and Vinata stated that the horse was white in her complexion. There was a bet beween the
two sisters that whoever won would be another's slave and Vinata lost it since Kadru
persuaded her sons to paint Ucchhaisvya black. Garuda brought 'Somarasa' from Indra to
relieve his mother from the slavery to Kadru; Garuda secured a boon from Indra too that as
a revenge on Kadru's cruelty against his mother Vinata, he could kill and eat the Nagas. On
behalf of the race of Nagas, the Elder of Nagas viz. Vaasuki approached Janardana and
extolled him as follows:

'Namastestu Shaaranga Gadaaaasipaano, Namamstestu tey Danava naashanaaya/

Namastestu tey Padmaja Samstutaaya, Namastestu tey Lokahitey rataaya/ Namastestu tey
Vaasava Nandanaaya, Namastestutey Bhaktavarapradaaya/ Namastestutey Satpada
darshanaaya, Unnidra neela nalinadyuti chaaruvarnam/ Samtapta haatakanibey vasaney
vasaanam, Ksheerodaka kanyaarpita paada padmam/ Devam Prapannosmyanagham
Varenyam, Param Puraanam Paramam Sanaatanam/ Tamaadi devam Pranatosmi
Bhaktyaa, Phanaavalii ratna Sahasraarchitrey Seshasya bhogey Vimaley viseshye/
Lokasya sarvaasya tu chintayaanah shubhaashubham raksha Mamaadyadeva,
Khagapatirati chandabheema vego/ Mama Kulamaashu vinaashayatyananta, Kuru
Munivara samstutaadya rakshaam/ Pavana balam vinivaarsva taaksharyam/
(My greetings to you Deva Deva Janaardana with your hands armed with Sharanga / Bow
and arrows, Gada/ Mace and Asi / Sword; the destroyer of Daanavas; the One whom
Brahma the lotus-born commends to; who is ever engaged in the deeds helpful to the
Worlds; who seeks to provide happiness to Indra; who bestows boons to the devotees; who
guides the path of righteousness and virtue; who rests his lotus like feet on the lap of
'Samudra Kanya' wearing clothes of molten gold's illumination and possessive of blue lotus
body colour and who relaxes on the thousand hoods lit up with the varied hues of the
precious gems of Maha Sesha but engrossed in the thoughts to provide relief and protection
to the Tri Lokas! Adi Deva! The most powerful Garuda appears to destroy my entire
'Vamsha' of Nagas with his speed and might; do grant the race security and protection to
ensure our existence!) Bhagavan Vishnu then assured Vasuki that Garuda or any of his clan
would neither attack nor hurt Nagas in Sati Dehsa any more.

Vishnu killed Jalodbhava as Kashyapa arranged Naga-Manava cooperation

In course of time, there appeared a Daitya Chief called Sangraha, a warroir of great
prowess who got infatuated with Devi Sachi, the wife of Indra; he was unable to control
and dropped his virility in a big waterbody. Eventually, Indra killed the Asura and from the
latter’s semen there emerged a demon that the Nagas nurtured and named him as
Jalodbhava. The Asura prayed to Brahma Deva who granted him invincibility in water
with exceptional might. But he harassed and killed human beings of various regions around
the the Huge Lake like Darvabhisara, Gandhara, Juhundara, Bahirgiri, Antargiri as also
Sakas, Khasas, Tanganas and Mandavas. There was an exodus of people (‘Maadraas’) from
these and surrounding Places to far off Regions which had nearly got vacated. As the above
tragedy took place when ‘Maadraas’ fled away due to their fright of Demon Jadodbhava,
Prajapati Kashyapa undertook a long Tirtha Yatra to several Places in Bharata Varsha to
Pushkara, Prayaga, Kurukshetra, Naimisa, Hayasirsha (Pitra desha), Karantaka, Panchanda,
Kalanjana, Gokarna, Kedara, Shaligrama, Prabhasa, Varanasi, Godavari, Kaveri, and so on.
The highly virtuous King Nila of Nagas of serpent origin then met Kashyapa at the holy
Place of Kanakhala and requested him that since he had already toured many Tirthas in the
West and Southern Parts of Bharata Varsha, he might please consider to visit the holy
Places in the Northern parts too like Vipasa, River Devahrada, Harahariswara, Kaalika
-ashrama; Iravati around which there were as many as six thousand Holy Tirthas like
Revati, Kumbhavasunda, River Devika, River Vishwamitra and so on.. Also Kashyapa
Muni might please give the honour to Madraas as also pay reverences to Devi Uma popular
in the area as Devika, especially at Rudra Tirtha, Durga Dwara, Koti Tirtha, Kaamaakhya,
Ambujaanana, Suvarnabindu to visit the Temples of Hara and Skanda. Also there was the
most Sacred River Chandrabhaga and Shankhamardala Tirtha, besides the Temples of
Guhyeshwara, Shatamukha, Istikapatha, and Kadambesha. Chandrabhaga was considered
as Sacred as Varanasi and was worshipped especially on Magha Shuddha Trayodashi.
Prajapati Kashyapa consented to visit all these Places in the company of King Nila; he
crossed Rivers Yamuna and Saraswati, visited Sanniti, performed Shraaddha at the time of
Solar Eclipse at Chakra Tirtha and visited Vishnupaada and Amaraparvata. Subsequently
the Prajapati toured the Region of Maadraas and found those places deserted when the
King Nila narrated the havoc created by Jalodhbhava who killed innumerable residents of
Maadra Desha. The Prajapati felt extremely hurt at the mayhem that Jalodhbhava created;
he recalled Brahma mentally and entered the Brahma Sabha along with King Nila to
convey the problems created by the Demon. Brahma agreed that all the Deities would meet
at the Naubandhana Mountain peak to face the difficulties faced by Nagas and as Keshava
heard this he alighted Garuda at once, while Rudra arrived there by his bull, Brahma by his
Hamsa (Swan) Vahana, Kashyapa by his yogic power; King Nila and Sage Brihadashwa by
clouds, all other Deities too assembled including Indra, Yama, Agni, Varuna, Vayu,
Kubera, Nirruti, Adityas, Vasus, Rudras, Vishvadevas, Maruts, Maharshis, Gandharvas,
Vidyadharas, Yakshas, all the Devis concerned. All the Oceans and Rivers too arrived at
the Naubandhana Peak: Ganga by crocodile, Yamuna by tortoise, Shataadru by bull,
Sarasvati by buffalo, River Vipasa by horse, Iravati by elephant, Chandrabhaga and Sinshu
by lions, Sarayu on deer, Narmada by peacock, Godavari by sheep, Gandaki by crane,
Kaveri by camel, Krishnaveni by clouds etc. All the Deities reached on the Naubandhana
peaks-Rudra on the top peak, Vishnu on the Southern peak, Brahma on the Northen peak
and the rest of Devas on the last peak. Vishnu commanded Ananta to break open
Himalayas with his plough (Ananta being Balarama in Dwapara Yuga) and absorbed the
entire water in the Lake where the Asuras were residing along with Jalodbhava. The Asura
King plunged the Universe into pitch darkness but Rudra held Surya and Chandrama in his
hands and brought back light to the Universe. Then Vishnu had a fierce battle with the
Asura who with varying ‘Rupas’(forms) fought with his full force by throwing huge trees
and mountains with all the magical Shaktis that Brahma endowed him with. After all the
powers of Jalodbhava’s Maya was no match against Vishnu Maya and the demon was
felled like a crumbling tree and the greatest menace that faced the Nagas was vanquished
for ever! The respective peaks of Naubandana Mountain were named after Tri Murtis
where their own Ashrams / Cottages were constructed in ther own names. Other Devas too
constructed likewise.

It was at that time as the celebrations of Jalodbhava’s death, there was a big Conference
convened by Prajapati Kashyapa where Tri Murtis, Devas, Gandharvas, Apsaras, Sages,
Nagas, Piscachas etc.were all present. Kashyapa proposed that the Land be allotted to
human beings and Nagas and both should co-exist. There was a severe protest from some
quarters of Nagas that human beings should not be awarded the land under reference either
on share basis or otherwise. As his formula of sharing was not passed through, Kashyapa
was visibly angry and retorted that Nagas might as well share then the land with Piscachas
if human beings were not acceptable to Nagas! As Kashyapa’s formula was not acceptable
to some of Nagas, he explained that there was a piece of five-yojana wide Land in the
Region freed from Jalodbhava’s death and there was a huge concentration of some five
crore Piscachas in that area, where Nikumbha was appointed as their King by Kubera of
Yakshas. Normally, Nikumbha who was good and brave King would visit the area once in
six months every Chaitra Month and destroy several of the evil Piscachas and thus there
would be some peace to Nagas. Meanwhile, Nagas would have to share their stay with
‘Manavas’ (human beings) during that period only. In other words, Manavas would shift to
Kashmira Plains to take up to farming during the Summer Season to raise crops and earn
their livelihood for the year and like Gypsies return to Kashmira valley during the next six
months of Winter Season again. More over, Kashyapa decided that Nikumbha should stay
in the area year-long along with his army-support instead of six months a year to ensure
safety of Nagas. Further, Vishnu assured that this stipulation would be for a period of four
Yugas and there would not be any sharing with piscachas later on as the latter would get
weakened and extinct with the passage of time. Thus the virtuous King Nila countered the
dissenting voices of Nagas and finally endorsed Prajapati’s formula of sharing the new
Desha, since named Kashmira: Kah Prajaapatiruddhishtah Kashyapascha
Prajapatih,Teynedam nirmitam Desham Kashmiraakyham bhavishyati/Kam vaari halinaa
yasmaddesha -adasmaadapaakruta, Kashmiraakhyam tatopyasya lokey naama
bhavishyati/ (As the word ‘Ka’ denotes Kashyapa Prajapati , as also the word water which
was exhausted by Balarama, the Halayudha by his ‘hala’/plough, the new Region would be
called Kashmira).

Origin of River Vitasta and several other Sacred Rivers in Kashmira

Kashmira represented Devi Uma who was worshipped at Vriddha Tirtha as Vishoka; the
River Vitasta named after Devi Lakshmi; the Sacred Place called Bhogavati of Vasuki the
Head of Nagas; River Trikoti signifying Aditi the mother of Devas; Harshapatha River
after Sachi Devi the wife of Indra as encouraged by Kashyapa; River Chandavati as Devi
Diti as suggested by Kashyapa; Yamuna as part of Vitasta River, and River Karshini of
Devi Sati’s Amsha who was the wife of Hara Deva.

King Gonanda asked Guru Brihadashva as to how all the Rivers viz. Sati, Sachi, Ganga,
Aditi, Diti, Yamuna and Karshini agreed. Aditi, Diti, Sachi, Yamuna and Ganga readily
agreed but Sati Devi kept quiet; Kashyapa prayed to Maha Deva who requested Sati to help
Kashyapa. Devi Sati told the Prajapati that the entire Desha was of her own body which
was Sacred but Kashyapa replied that some human beings had the tendency of Piscachas
and there would be a need for absolving them of the sins. Then Devi Sati asked Hara Deva
to break the mountain with his Shula to enable the emergence of a River at the Rasatala that
would flow up the route of Balarama’s plough engraving it up to Sindhu River; Maha Deva
himself named the new River as ‘Vitasta’ but she saw sinners like the killers of Brahmanas
and others and thus disappeared earlier two three times and did not get materialised. Then
Kashyapa prayed to the Holy River as follows: Namastestu tey Parvataraja kaney,
Namastestu Tubhyamarshivaryajushtey/ Namesestu tubhyam Harasangalabdha pavitra
bhaavey varadey Vareney supunyatoye Surayoshitaabhis -chakreeda maanaabhi rupeta
theerey /Devadwijaadyaiva rupaguuhyamaaney susheeta toye vimaley Vishokey, Yeshaam
hi bheetya prapaalayasi twam twad darshanaada Devi vimuktapaapaah/ Vrittaa naraastey
gatasarva paapaah twaam bhaasayantah prabhayaa mahatyaa, Saptaarchi dagdhasya
yathaa shuchitwam twaddarshanaad Devi shuchitvam/ Sarvam Pavitram bhavateeha
taddhat paapam Maheshaai kuru prasaadam, Papaanaam paavanaarthaaya praarthitaasi
Mahanadi/ Tasmaat paavaya paapaani maa pranashaam vrajaashugey/
(My greetings to you Parvataraja Putri, Devi Parvati, worshipped by Maharshis, the
provider of boons and the beloved of Hara Deva; you are a personification of purity and
happiness; sacred and coolness sought after Brahmanas for washing contamination and dirt
and burning their sins off. Do give us your appearance with free flow, Mahanadi! The Holy
River Vitasta then responded to Kashypa and replied that she might not help great sinners
of ‘Maha Patakaas’or the inexcusable sins and that only Lakshmi the consort of Vishnu
who could destrory sins of any magnitude even far better than Aditi, Diti and Ganga.
The Prajapati who was bent on purifying the Kashmira Desha extolled Devi Lakshmi as the
illustrious daughter of Samudra Deva, saying that she was not only the prime river of
Kashmira but also of the Amsha of Uma; the Unparalelled River of the worst forms of
crimes and indulgences ever; the inseparable better half of Keshava and that her water was
likened to the sweetness of Amrit and Milk! Bhagavan Govinda asked Lakshmi to hurry up
as Devi Vitasta was fast arriving at the Ashram of Dhaumya Muni as the holy combine of
Sati, Trikoti, Harshapada, Chandravati and Sindhu /Ganga and Vitasta /Yamuna. Out of
veneration for Kashyapa, Ganga’s daughter Tapana too joined the Union, reflecting the
auspiciousness as superior as of Prayaga!

Chandradeva helped formalisation of Naga-Manava co-existence in Kashmira

(An Outline of Pancha Raatra Vrata Vidhi included)

When Prajapati Kashyapa provided the formula of co-exitence between Nagas and
‘Manavas’, Bhagavan Vishnu prophesied that after four yugas, Piscachas would get
weakened. At the end of the stipulated time frame, the descendant of Kashypa named
Chandradeva arrived at Kashmira but was harassed by a few piscachas all the same. He
managed to escape from the troubles of Piscachas, reached the Palace of King Nila, met
him and requested him to let human beings co-exist with Nagas for good, while the earlier
stipulation was that Manavas would arrive at Kashmira only for six months on Chaitra
Pournami and after the agricultural opertations collect grains and leave the place thereafter.
The King of Nagas agreed to this proposal and allowed Manavas to live in Kashmira for
ever; that was in line with Vishnu’s earlier prophesy / instruction. Formal understanding of
King Nila and of King Virodaya was finally arrived at in the presence of Chandradeva that
places of worship, residence, market places etc. would be constructed like Temples, Sacred
Places, houses etc. for common use; within six months in Asviyuja month, the menace of
Piscachas was got rid of too, as their Chief Nikumbha decided to leave Kashmira and shift
to the Sea of Sand for ever.

To mark the historic occasion on Kartika Amavasya/ Dipaavali the entire Kashmira was
spruced up, residences were painted, day-long fast was observed on the previous day till
next day; morning pujas were performed to Ganesha, Rudra, Parvati, Skanda and Nandi
besides Surya Deva; homams were performed to all these Deities; pujas were perfomed to
cows, sheep and other domestic animals; and after day long worship and penance there
were to be night-long festivities with men, women and children wearing new clothes,
eating excellent vegetarian food and break out for musical extranvagaza and gay abandon
through out the night. In fact every day in the fortnight till Purnima, there should be
devotion during the day and physical joy and contentment for men and women in all
possible ways in the night! Raatrow deepascha daatavyomaasamekam bahugruhaat,
Yaavatkartikamaasasy Poushaamaaseem Dwijotthama/ Esha tu Kaumudi naama titthih
kaaryaa Shivapradaa, Tatah Pakshey vyatitotu kartavyaa Sukhashuptik/ (A night-long
‘Deepa’ should be lit to signify the Celebrations outside one’ own house for one month till
the night of ‘Krittika’ month when intensive celebrations would be observed in the name of
‘Kaumudi’ or the Provider of Joy and thereafter in the second half of the month would be
‘Sukha Suptika’ or comfortable sleep).
As the pujas and festivities would go hand in hand for a few days, an Idol of Narayana in
Yoga Nidra as ‘Seshashaayee’ (who lies on the cozy bed of Sesha the Huge Serpent with
his hand underneath his head while his feet were on the laps of Devi Lakshmi) made out of
silver, or stone or metal in an earlier month by installed on Ekadashi, the eleventh day of
‘shukla paksha’or the bright fortnight of Kartika month. There ought be a fast that day and
night, and observe ‘Jaagarana’or night long wake-up with Kirtanas, Bhajans or vocal
recitals, instrumental music recitals, Brahma ghoshas, Purana Shravanas, Pushpa-Dhupa-
Naivedyas-all signifying the Superiority of ‘Bhagavan’:

Ekaadashaayaam tu kartavyam raathrow jaagaranam tathaa, Geetai nritthaistathaa

vaadyai Brahmaghoshaistathaiva cha/ Veenaapataha shabdaishcha Puraanaanamcha
vaachanaih, Pushpadhupa pradaanaischa naivedhairvividhaistatha/

On the next morning, the Idol should be given a holy wash as per Pancharaatra vidhi’
(or Five Night Puja) with ‘Panchagavyas’ or the Five bye-products of cows viz. milk, curd,
butter, urine and dung, besides honey. At the time of bathing, the Image should be applied
with pulses powders viz. ‘masura churnam’, ‘maasha churnam’; ‘amalakani’ fruit pulp,
‘Kaleyakam’, ‘tagaram’ powder,’ ‘Siddharthakam’ /white mustard powder, ‘bijapurakam’ /
pulp of citrus fruit, medicinal herbs and scents, kusa grass, clay from river beds burrowed
by ‘hasti danta’/ elephant tusk or ‘Vrishabha shringa’/ bull horn etc. After the formal
‘Abhisheka’/ bathing along with Veda Mantras, the Pratima is applied by yellow
‘gorochana’, is dressed up, decorated and ornamented.

Then the formal worship was performed with the various services including jaati pushpa
flowers, dhupam, deepam in earthen pots and Naivedya of ‘Paramaanna’or cooked rice
with boiled milk. Performance of ‘havans’ or oblations to Agni by ghee would be an
integral part of the Pancharatha Puja, which would be followed by honouring
‘Bhagavatas’(Guests) and also Brahmanas attending the worship program by way of
‘Dhana’ and Dhanyas (Grains and cash), Vastra (clothing), Bhushana (gold and jewellery),
‘Pashu’ (cows), and ‘Vaahana’ (horses and elephants) and by way of ‘Bhojana’. On the
following days of the Pancha Ratras, besides the performance of the usual pujas, there must
be social gatherings like ‘Malla Yuddhas’ (wrestlings) and ‘Bhattadhis’or those who are
professionals in praising the King and so on; during these the ‘Kartas’or the main devotees
needed to observe abstinence of food or at the most exist by milk. On the Puraamasi they
should have strict fasting and on sighting the moon, perform worship of Kritthikas,
Kartikeya, Khadga, Varuna, Hutasana / Agni, with Pushpa malas, Gandha, Dhupa,
Bhakshyas , Paramaannas, fruits, vegetables, sugarcane products etc.as also ‘deepas’/
earthen lamps. Then a white bull should be given away in charity to a Brahmana and the
belief is that the devotee(s) concerned would accomplish Swarga for as many years as the
number of hairs on the body of the bull. After the Puja of Vishnu at the end, the devotee
might then have a glass of milk before concluding the Pancha Ratra Fast finally. The
Kartas are advised to sleep on the ground and observe complete abstinence. If Danavas,
Daityas, Yakshas and Rakshasas perform the Pancha Ratra Puja, they must observe
refraining of meat-eating.
Worship of various Deities on select occasions in Kashmira Desha

King Nila further portrayed a digest of Pujas in vogue in Kashmira Desha to Chandradeva,
the descendant of Prajapati Kashyapa. It was on the Pournamaasi of Krittika month that the
illustrious Prajapati Kashyapa made possible the formation of Kashmira Desha and thus the
celebrations were appropriate; everybody concerned should commemorate and rejoice the
occasion by wearing new and colourful dresses, enjoy music, eat scrumptious meal and get
pleasure from excellent drinks. On Margasira Pourmami, worship of Moon is performed by
white flowers, white clothes as also fruits, white salt, lamps and grains; Pujas are done to
Brahmanas; and to women whose husbands and sons are alive. Brahmana women with
husbands alive, as also to one’s own sisters, father’s sisters; and wives of friends should
also be given red clothes and gifts at these celebrations. In fact, all women should worship
Full Moon for improving physical beauty and charm as also family contentment and
wealth. Also when the first snow-fall falls in the Kashmira Valley or at the beginnning of
the Hemanta ans Sishira Seasons, all concerned should perform worship to Himalaya
Deva with ‘Baka Pushpa’/ Grandiflora, ‘Guggulam’/incense smoke and ‘Kulmaasha
bhojanam’ (cooked barley) and to Brahmanas. In fact, these occasions are celebrated with
music, dance and songs; at snow falls, wine should be served be enjoyed!

Shraaddhas: Pousha Krishnaashtameem kaaryam Shraaddham shaakai dwijotthamam,

Maagha Krishaashtati maamseyh Phalgunaasya sitaahtameem/ Tripupaih kaarayed –
shraaddham nityameva samaahitah, Navameeshu cha taasweva streenaam shaaddham tu
kaarayet/ Shraaddham krutwaa prayatnena Brahmachaari vasennishaam, Pournaamaasi
tu Poushasya Pushyayuktaa yadey bhavet/ ( The format of ‘Shraddhas’ is prescribed as
follows: on Pousha Krishnaashtami, they are to be executed with vegetables; on Magha
Krishnashtami with meat, and on Shukla Ashtami of Phalguna month with ‘Tripupais’or
flour cakes; on the corresponding days of the ‘maasas and pakshaas’, Shraaddhaas are to be
performed for women. After performing Shraddhaa, the ‘Karta’of the Shraaddha should
pass the night practising Brahmacharya; on the full moon night of ‘Pousha Maasa’, he
should apply mustard powder and ghee and after taking bath should perform puja by using
the purified water in vessels to Narayanam tathaa Shakram Somam Pushya Brihaspati
(Narayana, Shakra / Indra, Soma, Pushya and Brihaspati) by offering ‘Pushpa
maalas’/flower garlands, ‘Naivedyaas’etc. by chanting appropriate Mantras to the relevant
Deities afore-mentioned. Thereafter, the Brahmanas should be honoured with
‘Dakshinaas’/ Cash and grains. Successful execution of ‘shraaddhaas’ with devotion and
faith on the above lines should provide ‘Dhana Dhaanyata’ and ‘Paapanaasshanam’/ wealth
and foodgrains and demolition of sins.
At the time of auspicious time of ‘Uttaraayana’ when the course of Surya Deva turns into
the Northern Direction, a devotee of Madhusudana should smear the Pratima of Hari or
Hara with ghee and worship the Pratima for three months to obtain boons for victory over
enemies and excellent health of body and mind. The worship should conclude for three
months to secure best results and Brahmanas should be given happiness out of gifts like
adequate feed material to cows etc. On Krishna Dwadashi of Pousha Month, devotees
should observe fasting and celibacy and offer ‘Tilodakas’ or sesame seeds and water to
Pitras followed by Naivedyam.
King Nila informed Chandravadana that on Pousha Chaturdashi after bathing in any of the
Sacred Rivers like, Vitasta or Vishoka or Chandravati or Harshapatha or Trikoti or Sindhu
or Kanakavahini or any other River / waterbody offering clean water should worship
various Deities of Destruction : Yamasya Dharmaraajaaya Mrityavey Chantakaayacha,
Vaiwasvataaya Kaalaaya Sarva Praanaharaayacha/ (Viz. Yama, Dharmaraja, Mritu,
Antaka, Vaivastvata, Kaala and the destroyer of one and all); these Deities should be
bathed and worshipped by each name with Pushpa, Dhupa, Gandha, and cooked rice with
pulses as Naivedya. By appeasing these Deities, the devotees would get rid of their
‘Mahapatakas’ or irredeemable sins.

On Magha Shudda Chaturthii, Devi Uma is to be worshipped: Uma sampujanam kaaryam

tasyaam Sowbhaagyameepsunaa, Deepaannamaalya dhupaishchaapyadrakena
gudennacha/ Kusumbha lavanaabhyaam cha kumkumaanjana kangkataih, Kunda
pushpaih samaanaathah prayatnaadapi Kaashyapa Pujyaascha subhagaastratra
yoshitastu Pativrataah/ (Devi Uma should be worshipped by all those seek ‘Sowbhagya’/
propitiousness and prosperity with ‘Deepas’, ‘Anna’, ‘Pushpa-maalaas’, ‘Dhupa’, Ginger,
Jaggery, ‘Kusumbhha’, ‘Lavana’ or salt, ‘Kumkuma’ or Saffron, ‘Kunda Pushpa’ etc.).
Also ‘Pativratas’devoted to their husbands should be also worshipped as they too are of the
reflection of Devi Uma! Similar ‘pujas’ are to be performed on Shuddha Chaturthis of
Aswiyuja and Jeyshtha months too.

To mark the birth of Raghunandana Shri Rama in the twenty fourth Treta Yuga, King Nila
informed Chandradeva that a three day long Shri Rama Navami / Sita Rama Festival was
traditionally celebrated on Chaitra Shuddha Navami, when the highlight was the worship
of Devi Sita. The Mini-Festival was observed by inviting all the relatives of the maternal
and paternal to arrive the Devotee’s house on ‘Ashtami’day itself that would be a day
ahead who along with Brahmanas would be treated by a special delicacy called ‘Cheru’ or
a kind of mix of boiled milk and grains, besides other items of sumptuous food. On the
Navami day, Devi Sita / Devi Karshini is worshipped formally with various services like
Dhupa, Deepa, Pushpa, Vastra and Naivedyas in a formal manner with the chanting of
relevant Mantras: thus Navami would be the Certral Day of the Puja when a great ‘Bhojan’
would be hosted by the ‘Kartas’and appropriate gifts are distributed among Brahmanas,
relatives and friends. During these three days, especially the last or Dashami day, there
would be memorable experience of music - dance extravaganza. In fact, the eleventh day
coinciding Ekadashi, there would be a spill over of the Festival when Shri Hari would be
worshipped.

Following the Festival described by King Nila as above, Maheswara Puja was observed
on Chaitra Krishna Chaturdashi signifying austerities, devotion, fasting and ‘Jaagaranas’
or night-watch. The devotees of Shiva observing fasting, snaana / bath and dedication
would unveil the woollen cover of the Linga and perform ‘Lingaabhisheka’with Rudra
Mantras and decorate it: Sampujya gandhamaalyaadi raktavasrtaanulepanaih,
Naivedyairvidhai Brahman vahnibrahmanatarpyoh/ Bhaktya raatrou tatah kaaryam
nrittageethaih prajaagaram, Shrotavyaah Shiva dharmaascha pradurbhaavaascha
tatkrutaah/ (After the Linga was venerated with Gandha, flower garlands, blood red
clothing, smearing of ‘Anulepanas’, Naivedya of a variety of eats, performance of Agni
homa and satisfing Brahmanas, the devotees should be awake with devotional singing and
dancing, besides listening to ‘Shiva Dharmas’ and ‘Avataras’). Sincere worship on these
lines would be provided a firm position in Rudraloka and even secure command of
Shivaganaas.

Phalguna Shukla Paksha Festival

A Festival was celebrated in Kashmira during the first half of the Phalguna Month. By the
evening of the first day, the whole of Kashmira would come alive with decorations and
illuminations all over, new clothes, new ornaments, good food with sweets / savouries etc
and all the persons experienced joy and satisfaction irrespective of their social standing. By
the evening, earthen lamps would be lit up and kept on ice slabs near houses, temples,
markets etc. After a day long fast, the nights would be devoted to Celebrations by way of
excellent meals, good wine and drinks, night long dances and music enjoyed by men,
women and children. The next day as also on the other days of the Festival, gifts are given
to Brahmanas, family members, relatives, friends, craftsmen, service providers to one’s
own homes etc. On the Pournima night, pujas would be performed to Chandra Deva and
Aryama / Surya Deva followed by night-long sessions of group singings and dances,
merry-making and intoxications.

These festivities would in fact continue till the fifth of the Krishna Paksha of the month, as
that day signified the first menstruation of Kashmira Kanya. For the next three days, there
would be no offerings of flowers, incense, scent materials and even milk. On the eighth day
of the Krishna Phalguni, Kashmira would be bathed, worn new dresses and ornaments and
provided healthy food along with special preparations of cow’s milk and triangular-shaped
preparation of rice called ‘mudga’ which should be distributed to one and all while the
sonorous instrument of ‘Tantri’ would be played to indicate that the Kanya was getting
ready with decorations. But this special function would be performed only by women;
however men would organise Agni homas to propitiate the Kashmira Kanya. There would
be ‘Daanaas’/donations and good meals to Brahmanas and close relatives and friends in
this connection.

As this phase of Kashmira Kanya would be over, that would be the time for Kashmira’s
conception to bear a child and that propitious time would be the symbolic commencement
of sowing seeds on Earth by way of preparation of the crops. The specific time and day of
the initiation of farming should be fixed by the astrologers: Diney Daivajna nirdhushtey
Kshetram krutwaa krutwaasuhudbhutah sahrudhrutah, Pujyayet Pruthivem Deveem
Goyugam Surabhim hayam/ Baladevam Mahadevam Vamadevam Diwaakaram,
Aoushadheesham Nishaanaatham Parjaneyindro Prachetasam/ Ramam Salakshmanaam
Seetaam Sesham cha Dharanidharam, Brahmaanaam Kashyapa Vahnim Vaayum
Gaganameyvacha/ Maalyergandhaistathaa dhupai naivedyascha pruthak pruthak, Vahni
Sampujanam kaaryam tatho Brahmana Pujanam/ (The specific time and day for Bhumi
Puja might be determined by ‘Daivajnas’/ astrologers; worship of Bhu Devi, Cows,
Surabhi, horses, Baladeva, Mahadeva, Vamadeva, Diwakara, Aoushadheswara, Chandra
Deva, Parjaya Deva, Indra Deva, Prachetaas, Shri Rama, Sulakshana, Devi Sita, Sesha
Deva, Brahmanas, Kashyapa Prajapati, Agni, Vayu, Gagana / Sky, etc. might be performed
with Pushpa maalaas, Gandha, and Naivedya. There after, Agni Puja and Brahmana Puja
should be done.) After the Pujas, the first hit of the plough with the seed would be
celebrated in the presence of the family members, amid Vedic hymns and prayers. The
Festival would conclude with the rejoicings of the families concerned.

‘Maha Shanti’ in ‘Chaitra Shukla Paksha’ and worship to various Devas

Chaitra Shukla samaarambhey prathamehani Kaashyapa, Pitaamasya kartavyaa tadaa

puja vichakshanaih/Pushpair naanaa vidhair gandhair vastraalankaara dhupanaih,
Hutaashapujanai Brahman Braahmanaanaancha tarpanaih, Tasminnevaahni kartavyaa
Mahaashanti Dwijotthama/ (King Nila addressed Chandradeva the descendant of Kashyapa
Prajapati as follows: On the first day of Chaitra Shukla Paksha, Pitamaha Brahma ought to
be worshipped with Pushpas, various Gandhas, Vastraalankara and Dhupas and Agni
homaas, besides providing contentment to Brahmanas; on the same day, Maha Shanti
Ceremony should be performed too as would be the duty of the Prosperous persons
intending to further their wealth. On the same day again, there would be a duty to perform
puja to ‘Kaala’ or Time, since the calculations of Time commenced from that day). It was
again on that day; Brahma Deva initiated the process of creating human beings at the Sun-
rise. It was on the same day, one should worship Brahma, Vishnu and Maheshwara; for
securing Graha Shanti, pujas should be done to ‘Nava Grahas’ as also to Nakshatras. Other
denominations of Time like Kalpas, Manvantaras, Yugas, Samvatsaraas, Uttara and
Dakshina ‘Ayanas’; Shat Ritus or Six Seasons; ‘Dwadasha Maasaas’ or Twelve Months;
Pakshas of Shukla and Krishna; weeks; days; hours; Muhurtas, Rashis and so on too need
to be worshipped. The Fourteen Manus including the Seven Past ones viz. Swayambhu,
Swarochisha, Uttama, Tamasa, Raivata and Chakshusa; the current Manu Vaivaswata; and
the future Manus viz. Arkasavarni, Brahma Savarni, Bhadresa, Daksha Savarni, Rouchya
and Bhautya need be worshipped.

Worship of Maharshis would be an important part of the Pujas on this historic day of
Chaitra Shukla Prathama: Marichimatrayaangeerasou Pulastyam Pulaham Kratum,
Bhrigum Sanatkumaram cha Sanakam cha Sanandanam/ Dharmam Varishtham Satyam
cha Kaamaarthou cha Hutaashanam, Vasu Rudraamllokapalaamllokaaloka nivaasinah/
Sudaamanaa Shankhapaadam Ketumantam tathaivacha, Tathaa Hiranyaromaanaam
Dikpaalaamscha pujayet/ (Worship should also be performed to Marichi, Atreya,
Angeerasa, Pulastya, Pulaha, Kratu, Bhrigu, Sanatkumara, Sanaka, Sanandana, Dharma,
Vasishtha, Kaama, Artha, Hutashana,Vasus, Rudras, Lokapalakas, Lokaaloka Nivaasis,
Sudama, Shankha paada, Ketumaan, Hiranyaroma, and Dikpalakas). Besides Indra, puja
should also be done to Daksha Prajapati’s daughters viz. Sati, Khyati, Smriti, Swaha,
Anasuya, Swadha, Preeti, Kshama, Sambhuti, Sannati, Arundhati, Keerti, Lakshmi, Dhriti,
Medha, Tushti, Shraddha, Kriya, Mati, Buddhi, Lajja, Vasu, Shanti, Pushti, Siddhi, Rati,
Arundhati, Vasudhashi, Lamba, Bhanu, Meruvati, Sankalpa, Muhurta, Saadhyaa, Vishwa,
Kaashyapa, Aditi, Diti, Danu, Kaalaa, Danaayu, Simhika, Muni, Kadru, Krodha, Ira,
Praava, Vinata, Surabhi, Khasha, Bhrigaashva, Pujya, Suprabha and Jaya.
On this auspicious occasion, reverences be paid to Bahuputra and his two wives,
Arishtanemi and his four wives, Ruddhi, Vriddhi, Nidra, Dhanesha, Nadakubara,
Shankhapadma, Nidhi, Pujya, Bhadrakaali and Saraswati; Vedas, Upavedas, Vedangas and
all the Places of ‘Vidya’; Nagas, Yakshas, Piscachas, Guruda Deva and Aruna Deva. A
comprehensive Puja must also be performed to Sapta Dwipas viz. Jambu, Shaaka, Kusha,
Krouncha, Shalmali, Gomeda, Pushkara; Sapta Samudras viz. Lavana, Ksheera, Aaajya,
Dadhi, Maraada, Sura and Udaka ( Salt, Milk, Ghee, Curd, Butter, Wine and Water
respectively); Uttara, Kuru, Punya, Ramya, Hairavatastha, Bhadraashva, Ketumala, Varsha,
Ilavrita, Harivarsha, Kimpurusha, Varsha and BharataVarsha; the ‘Nava Bhaagaas’( Nine
Branches) of Bharata Varsha viz. Indradyumna, Kasheruman, Tamavarna, Gabhastimaan,
Nagadwipa, Sowmya, Gandharva, Vaaruna and Maanava dwipa, surrounded by three Seas;
Seven Patala lokas viz. Rukmabhouma, Shilabhouma, Pataaala, Nilamritthika,
Raktabhouma, Shweta, and Krishnakshiti; as also Kaalaagni Rudra, Seha, Varaha and Hari.

King Nila suggested to Chandra Deva: Bhurbhuvahswarmahaschaiva Janascha Tapasaa

saha, Satyalokastathaa lokaah Pujaneeyaahj Dwijottama/ Prithivyaapastathaa Tejah
Pavanaambarameyvacha, Manobuddhitathaatmaanaavyaktam Purusham tathaa/ (Sapta
Lokas viz. Bhu, Bhuva, Swah, Maha, Jana, Tapah and Satya should be worshipped,
besides the ‘Pancha Bhutas’ viz. Prithvi, Water, Radiance, Air and Sky; most significantly,
veneration of Heart, Mind, Soul, and the Ever Unknown Purusha / Paramatma.). Adulation
should then be extended to the Great Mountains like Himalayas, Hemakuta, Nishadha,
Nila Parvata, Sweta, Shrigamaaan, Meru, Maalyavaan, Gandhamaadana, Maanasarovara,
Mahendra, Malaya, Sahyadri, Shaktimaan, Rukshavaan, Vindhya, Paariyatra, and Kailasa;
to Great Rivers of Bharata Desha like the Sapta Nadis viz. Bhagirathi, Pavani, Hlaadini,
Hardini, Sita, Vankshu, Sindhu, besides Maanada, Suprabha, Kaanchanaakshi, Vishala,
Maanasaahlada, Sarasvati, Sumeru, Pushkara Tirtha, and Vitasta; and Devis like Shachi,
Vanaspati, Gouri, Dhumrorna, Ruchrakriti, Sinivali, Kuhu, Raaka, Anumati, Ayati, Niyati,
Pragna, Mati, Vela and Dhaarini. Dhata, Vidhata, Sapta Chhandas, Iravata, Surabhi,
Shravasa, Dhanvantari, Dhruva, Vnayaka, Kumara, Vishaakha, Maruds, Grahas, and Rishis
like Baalaakhilya, Kashyapa and Narada would also have to be adulated.

The other significant Deities to be adored would include: Dwadashaadityas viz. Dhata,
Mitra, Aryama, Pusha, Shakra, Varuna, Bhaga, Twashta, Vivaswan, Savita, and Vishnu;
Ashta Vasus viz.Dhara, Dhruva, Bhoja, Apa, Anila, Anala, Pratyusha, Prabhasa, and
Vasava; Ekaadasha Rudraas viz. Angaaraka, Nirruti, Ghosha, Ajaikapaad, Abhirbudhna,
Dhumaketu, Dhwaja, Vaahana, Mrityu, Kapaali and Kankana; Dasha Vishwadevas viz.
Kratu, Daksha, Vasu, Satya, Kaala, Kaama, Dhwani, Kuru, Vaak and Danuja; two
Ashwinaas viz. Nasatya and Nasra; Dwadasha Bhrigus viz. Bhuvana, Bhavana, Sujanya,
Sujana, Tyaaja, Suva, Murtha, Daksha, Vaya, Bandhuka, Prasava and Vyaya; Dwadasha
Saadhyaas viz. Manas, Mada, Prashna, Nara, Pala, Diti, Haya, Naya, Hamsa, Narayana,
Vishnu and Prabhu; Ekona Panchaashat Marutas viz. Ekajyoti, Divya Jyoti, Jyoti,
Ekachakra, Trichakra, Rutajit, Satyajit, Sushena, Senajit, Agnimitra, Arimitra, Prabhumitra,
Aparaajita, Ruta, Rutavaan, Dharta, Nidharta, Varuna, Dhruva, Vidhaarana, Devadeva,
Idriksha, Adriksha, Ihadrik, Amitaashana, Krutina, Prasakrud, Daksha, Samara, Dhata,
Ugra, Dhanu, Bhasma, Abhiyukta, Sadaasaha, Dyuti, Vasuratha, Adrushya, Vaama,
Kaamajaya and Virat. The others to be respected on the occasion should include
Vishwakarma, the Sarvashilpa Prakavartaka or the Chief of Architects and Engineers along
with his ‘Aayudhas’ (weapons), ‘Vahanas’(chariots), ‘Chhatra’ (Umbrella), ‘Aasana’
(Seat), and his Insignia / symbol of ‘Dhundhubhi’(Drum) along with ‘gandha maalyaanu
-lepana’ and ‘dhupadeepa naivedyas’; as also to Grahas, Nagas, ‘Maasaas’ and ‘Varshas’.
Omkarapurvakam Brahman Ghrutaakshatayavai sthilaih, Taan pruthak prudhaguddishya
deyaa Vipreshyu Dakshinaa, Brahmanaa bhojaneeyaascha suhrutsambhandi
baandhavaah/ Viseshavaccha bhoktavyam Kaaryamchamadutsuvam, Pujaneeya
Dwijasreshthaa tathaa Jyotishakaa Dwijaah/ (Agni-Homas should be performed wih ghee,
‘yavaas’/ barley and ‘tilaas’/sesame seeds with the reverberation of ‘Omkaara’Mantra and
Brahmanaas are respected with Dakshinas with reference to separate Deites, grand meals
are organised to Brahmanas / Jyotisha Panditaas, relatives and friends). Kathitoyam
Mahashaantih Sarvaaghavinisudani, Sarvotpaata shamani Kaliduhkha pranaashani/
Ayushpradaa pushtikari dhanasoubhagya vardhini, Vyaadhi shatru prashamani
Rajyaraashtra vivardhini/ Mangalyaacha Pavitraacha Lokaadwaya sukhaavaha,
Chaitramaasaarambhey ye mayaabhihitaatavaa/ (Such is the procedure of ‘Maha
Shanti’which demolishes sins / wrongdoings, appeases malevolent forces, obliterates
dreadful dreams of ‘Kalikaala’, bestows longevity and wealth, annihilates enemies,
provides happiness and auspiciousness to the Naga Desha as a whole).

On the fifth day of Chaitra Shukla Panchami, Nagas celebrated Shri Panchami; in fact,
Lakshmi puja was an on-going affair throught one’s life to sustain and develop prosperity
and to Vishnu for Salvation. Skanda Shashti was performed with great veneration by
Nagas: Skandasya tatra kartavyaa pujaa maalaih sugandbhibhih, Gandhaalankaara
vaasaamsi kukkutam cha nivedanayet/ Ghantaamajam kreedanakam naivedyam cha
manoharam, Dhruveyam Chaitra Shashthicha paritoshaastu kaamatah, Yah karoti gruhey
tasya virogah sarva baalakaah/ (Puja on Shukla Shasthi to Skanda Deva comprised flower
garlands, fragrances, decorations, bells and toys, and sacrifices of cock and goat for
Naivedya; those homes where pujas were performed likewise would never experience any
diseases, especially to children). Bhadra Kaali was worshipped traditionally on Chaitra
Shukla Navami for ‘Karya Siddhi’ or attainment of all auspicious deeds, while pujas were
performed to ‘Ishta’ Devatas or the ‘Home Deities’ normally as well as to Agni and
Brahmanaas on Ekadashis. On the Dwadashi day, Bhagavan Vaasudeva was worshipped
by day long fasting and formal puja by the evening. On Chaitra Shukla Trayodashi, Nagas
had the unique tradition of worshipping ‘Manmadha’ or the Deity of Love. Husbands
stored pitchersful of scented water with flowers and fragrant grasses kept over the previous
night before the Idol of ‘Kama Devata’who was neatly dressed up, decorated and
ornamented for worship. The next morning on Trayodashi the husbands bathe the wives
and thereafter perform formal puja together to Manmatha and Rati Devi to secure firm and
everlasting love and affection for ever mutually.

‘Piscacha’ puja during ‘Chaitra Krishna Paksha’ and importance of ‘Ira’ flowers

Chaitreymaasi sitey pakshey pancha dashayaam Dwijottama, Yoddhum yaati Nikumbhastu

pishaachana vaalukarnavey/ Tasmaatteshaamtu maddhyaahney aikalasya grihey grihey/
Pujaakarya prayatnena yathaavat tannibodhamey, Pishaacham mrinmayam krutwaa
kaamkshyam cha Dwijasattama/ Gandhamaalyaistathaa vastrailankaarai prapujayet,
Bhakshaicha lopikaapupairmaamsaaih paanaistathaivacha/ Ayurvidhairvividhaakaaraih
chaatropaanahayashthibhih, Nribhih shushkanna sampurney sthaayi bhakshya yutey
tathaa/ Kuddaalapitakey chobhey tathaa tasya nivedayat/

(Nikumbha, the Chief of Piscachas would traditionally fight and punish malevolent
Piscachas in ‘vaalukaarnava’ or Sand Seas / Deserts and thus all Nagas would worship the
Piscacha Chief who overcame and controlled the Evil Piscachas. Even by the mid-day of
Chaitra Pournami, every household would prepare Images of Piscachas in clay or tree
leaves or cloth in any other material, decorate the Idols of Nikumbha with flowers, leaves,
grass etc. and arrange symbolic ornamentation of umbrellas, sticks and footwear. By way
of ‘Naivedya’ varieties of sweets, snacks, wine, meat and dry fruits are offered. As the
Pournami evening fell, the Brahmanas who would oversee the worship would be disposed
off and take to songs and instrumental music by the typical Kashmira ‘Tantri Vadyaas’or
stringed musical instruments; they would form groups of the singing parties to climb hill
tops and descend down to common places for enjoying grand feasts of wine and meat.

Chaitra Krishna Paksha was also significant of the blossoming of ‘Ira’ flowers. Ira
naamaapsaraah purvam shaptaa Shakrena Kaashyapa, Vishwaavasoh sampprayuktaa
Suropasthaana varjitaa/ Sthaavaratvamanu praaptaa Himavayachalottamey, Bahudhaa
saa vibhaktyaangi Nikumbho nirgatey bahih/ Yadaajaataa Iraadevi Iraa pushpopa
shobhitaa, Iraavaatey tatho gatvaa naariputra ganaanvitah/ Suvaasaah swanulipata
-angah suchittaha susumaahitah, Iraasampujanam kuryaat pushparnnair- vichakshanaah/
(Indra cursed an Apsara named ‘Ira’, an associate of Sage Vishvaavasu and having
banished from Swarga destined her to turn into a mountain flower called by the same name.
Even as Nikumbha vanished, the body of the Apsara got re-figured as trees, flowers and
gardens as a vast family and the flowers were materialised with unique flavor, form and
fragrance. The Ira Devi should be worshipped with various other flowers and Naivedyas of
a variety of ‘Bhakashya bhojyaas’ should be offered along with ‘Deepas’).During visits to
Ira gardens, one should certainly carry special items for eating satisfaction. Ira flowers are
highly appropriate for adorning ‘dwijas’, respectable women, friends, relatives, especially
when embellishing their hairs in darned form with red-coloured threads. Wearing the
charming and aromatic flowers, enjoying a drink extracted from the juice of Ira flowers,
and imbibing the joy of music and dance simultaneously would be an experience of a life
time. Worship of Kesava with thousand Ira flowers would open up gates of heavens. Ira
pujatey Rudram Brahmaanam Shashinam Ravim, Shubhaam kareeshineem Durgaam
Sarwaastushyanti Devataah/ ( Pujas performed with Ila flowers to Rudra, Brahma, Shashi,
Shubha, Karishini, Durga and all other venerated Devatas would indeed please them all).
King Nila affirmed that all Nagas were obsessed with Ira flowers and as for himself
personally, he had a passion for them.

Worship of Gautama Buddha as also of Brahmanas on Vaishakha Purnima

Vishnudevo Jagannaatho Brahman praaptey Kalou yugey, Ashtaavamsattamey bhaavi

Buddhi naama Jagadguruh/Pushya yuktey Nishaanaathey Vaishaakhey Maasi Kaashyapa/
(Kashyapa! Bhagavan Vishnu, the Lord of the Universe, would be born in the Twenty
Eighth Kali Yuga as Buddha the Universal Instructor on Purnima in Vaishakha Month in
Pushya Nakshatra).The procedure of worship was described as follows: On the Tritiya of
ShuklaVaishakha itself, devotees should take baths, observe fast by eating ‘Yava’ and
perform Japam, Homam, Shraaddh, and Daanam; follow the same procedure on the
following day too. On the day next, an Idol of Gautama Budhha should be given a bath
with the waters of a Sacred River along with ‘Sarvoushadhas, ‘Sarva Ratnas’, and ‘Sarva
Gandhas’-a variety of medicinal herbs, gems and perfume materials as per ‘Sakya’
procedure; food offerings to the Idol as Naivedya be made as per the prescribed manner;
‘Sakya Viharaas’ should be cleaned up; the ‘Chetyaas’ or the Temple Areas be spruced up
and decorated with paintings; a long festival be celebrated with music, song and dance;
Buddhist Mendicants should be respected with new dresses called ‘Chivadas’, books, food
items and gifts. Dinatrayam cha kartavyam Naivedyam Vidhivad Dwija! Pushpa Vastraadi
Pujaa cha daamam deenajanasyacha/ Pourna--maaseem thu sampraapya Vaikhaasasya
Dwijottama, Madhuyuktaisthilaih kaaryam tadaa Brahmanapujanam/ Tilaih snaanam
tilaihi homam Tilaih shraaddham tathaiva cha, Maatraadaanam tu kartavyam depa
daanam suraalaey/ (This would be a Three Day Responsibility of Naivedya, Puja to
Buddha, flowers, clothes, and charity, especially to the Poor as well as Brahmana Puja, tila
snaanam, tila homam, tila shraaddham, and Deepa daanam). This Procedure might be
continued till the end of the Vaishakha Month.
On Vaishakha Purnami again, Brahmana Puja was scheduled: Vaishakhyaam Pournama –
astaantu Brahmanaan Sapta Panchavaa, Kshoudra yuktesthalaih krishnairarchayedan
thavaitaraih/ Preeyataam Dharmaraageti yadaa manasi vartathey, Yaavajjeevam krutam
paapam tatkshanaadeva nashyati/ (On the Vaishakha Purnami, seven or five Brahmanas be
engaged for worship with black or other ‘tilas’ and honey; at the very thought of Yama
Dharma Raja, the life-long acquisition of sins would get dissolved).

Worships of Deities coinciding with Month-Star Unions (Constellations)

Ashaadha maasey sampraapyam Swati yogam tathaa Dwija, Vayu sampujanam kaaryam
Gandhairmaalyai Dwijotthama/ Bhurinaa Paramaannecha saktunaa vividhenicha,
Sumanobhirvichitraischa Kusumescha tathaa paraih/ (Vayu Deva should be worshipped in
Ashadha month in union with Swati with Gandha and Pushpa maalas, ‘Paramaanna’ or
Rice cooked in milk along with dry cashew and other dried fruit-nuts; apart from flowers of
variegated colours). At the time of Dakshinayana when the movement and course of
Surya Deva changes downward to Southern direction, the Deity should be worshipped
commecing from Solar Snaanaas and Surya Puja, besides charities to Brahmanas a range of
material: Saktan Gorasa saammisraan Brahmanebhyah pradaapayet, Himam cha
sharkaram chaiva shaakam harithatham tathaa, Chhatro -paanaha maalyaadi
Dakshinaayanaavasarey ( milk-mixed grains, ice, sugar, green vegetables, Chhatra,
footwear, and containers with cold water at the Dakshinayana).

At the Rohini-Ashadha Purnima Union, Prajapati Kashyapa, the founder of Kashmira

should be worshipped as affirmed by King Nila to Chandra Deva; Kashyapa should be
revered with ‘Gandhamaalya Naivedyas’ besides ‘Sa-Vatsaka Go-daana’ (charity of Cow
with calf) to an accomplished Brahmana. In fact, the time of the constellation of Rohini
with Chandra was always considered as an extremely significant and auspicious time, when
devotees should take bath at the confluence of Rivers Vitasta and Sindhu and recite / listen
to renderings of Sama Veda and purify themselves as the Rohini constellation was in the
vicinity of Shravana Month and it was on the Krishnaastami day during the Rohini Star that
Janaardana descended as the incarnation of Shri Krishna: Shraavanaayaam
samateetaayaam yaa syaat Krishna Ashtami, Tasyaamutpadyatey Devo Maanushyo
Madhusudana/ Bhaara avataaranaartham hi tasyaantu Dwijasattama, Ashtavimshey tu
sampraaptey Dwaparaantey cha nah shrutam/ Tatraahani tu kartavyam tasmaatkaala
-attadaa param, Pujanam Devadevasya Devuaaschaiva yathaa vidhi/ Devaki cha
Yashodaacha tathaa pujey Dwijotthama/ Gandhairmaalyairstathaa Bhakshairyava
godhuma sambhavaaih, Sagorasairbhakshya bhojjaih phalaischa vividharstathaa/ ( It was
learnt from ‘Dwijotthamaas’that Madhusudana was born in human form as an ‘Avatara’ on
the Krishnaashtami day of Shraavana month to unburden the evil forces on Earth by the
end of Dwapara Yuga; accordingly, the devotees should formally worship Devis Devaki
and Yashoda as prescribed by way of Gandha, Pushpamaalaas, Bhakshyas made of Yava
(Barley) and Godhuma (Wheat), milk products, ‘Bhakshya bhojyaas’, fruits and so on).
After performing the Puja, the devotees would rejoice the Jamsashtami as a memorable
festival through out the night with music, song and dance and the next full day by sporting
new dresses, meeting relatives and friends and eating sweets, savouries and lot of butter
and sugarcane.
Pitra Constellation with Amavasya of Shraavana Month,‘Shraaddhas’ and
‘Tarpanas’should be duly executed to the Pitras who included Subhashitas, Barhishads,
Agnishvaatthas, Kravyadas, Upahutas, Ajyapas, Sukalinas, and other Pitruganas; they
should be worshipped with lot of veneration by way of offering flowers, prescribed food
material, Tila seeds and Gandhas. Their satisfaction would bestow boons for the fulfillment
of the devotee’s desires.

In the Shukla Paksha of Bhadrapada Month, Sachi Devi the consort of Mahendra was
worshipped and so was Mahendra along with his ‘Ganas. Reverences to Nagas were to be
paid during this period; Shraddhas should be performed to those fallen in battles preferably
on the Trayodashi of the Krishna Paksha of the month. On the fourteenth day of the
Paksha, there should be a puja of Ayudhas (weapons) in the night at a Durga Temple; this
should be performed by the descendants of Kashyapa who should be well versed with
‘Shalihotra’ performances, besides knowledge of astronomy and Kalpa Sutras related to
Atharva Veda; this function was called ‘Niranjana’.As Surya enters Kanya Rasi, Sage
Agastya should be venerated with flowers, grains, pots of water, cows, bulls, cooked rice
and fruits; the thousand-hooded Ananta Deva and ‘Dikpalakaas’ with
‘Dhupamaalyaalepana’ and cooked rice with jaggery; and Varuna Deva was so
worshipped too. On sixth of day of Ashvauja, pujas would be performed to Goddess
Ashokika by men, women, ‘Kanyas’ and children freshly bathed and decorated with
vermillion along with services of Dhupa-Deepa-Pushpa-Naivedyas, while singing, dancing
and rejoicing with great devotion to the Deity.

Celebrating the Birth Day of the Sacred River Vitasta on the Trayodashi of Shukla
Ashvauja, a week long Festival was traditionally observed-three days before and three days
later. Pujaneeya Vitastaa syaattathaa tam dinasaptakam, Gandhairmaalyaih sanai
vedyairdeepa daanaaih sushobhanaih/ Pataakaabhirvichitraabhee rakta sutraih sa
kankanaih, Phalaischa vividhairBrahman vahni brahmana tarpanaih/ ( River Vitasta
should be worshipped for seven days with ‘Gandhamaalyaas’, ‘Naivedyas’, different kinds
of ‘Pataakaas’/ flags, ‘Rakta Sutras’/ red threads, ‘Kankanaas’/ wrist- wears, a variety of
fruits, oblations to Agni and tarpanas to Devas to make Brahmanas happy). Devotees were
advised to observe fasting on Dwadashi day and pray to Narayana; if there were to be a
constellation of Budha on that day there would be a double benefit, especially when a
person observed ‘Snaanam’, ‘Daanam’, ‘Japam’ and ‘Shraaddha’.

Proktavaan Dwadashagunam swayam mey Madhusudanah, Budha Shravana samyukaa

Dwadashi Dwija saa yadi/ Atyanta mahati naama tasyaam Sarvamathakshayaam,
Tasyaam snaatwaa Narah Samyang Nadi dwitaya Sangamey/ Phalamaapnoti yatproktam
saanihatyaam Ravigrahey, Upaanahou tathaa chhatram purnakumbham tathaiva cha/
Vastra yugmam tathanaadhyam yah prayacchati vai tadaa, Seshaanaam yadi chet kartaa
Shwetadwipey mahiyatey/ ( As Madhusudana himself asserted, Budha and Shravana
constellation on Dwadashi would yield the benefit twelve times higher once the above
sacrifices were performed; if there were to be a Solar Eclipse on top of it on that day and
charities were effected of ‘chhatram’, ‘purna kumbham’, a pair of clothes and ‘Bhojan’
after taking bath, then that person would be esteemed in ‘Swetadwipa’!At the constellation
of Chandra and Swati during the first half of Ashvauja, oblations to Agni with appropriate
Mantras should be addressed to Vayu, Varuna, Surya, Indra, Vishnu, Vishwa Devas and to
Agni too. In the same period Chandra-Shakra combination, prayers should be made in
favour of horses and elephants, while Pujas to Bhadrakaali would help artisans.

Procedure of Koti Homa by the King of Kashmira

Samvatsarasyaatha kaaryo Lakshahomo Maheekshitaa, Kotihomastathaa kaatya Eka yeva

Dwijottama/ Tayorvidhaanam vigneyam Kalpeshvaathaadharvaneshu cha/ (Every year, the
King has to perform Laksha Homa / Koti Homa as per the procedure stated in the Kalpa
Sutras of Atharva Veda) and as per interpretations of Priests, Vedajnaas and senior
Brahmanas. The King would be given a Royal Bath, the Chief Priest would take fast and
offer oblations to Agni Deva as addressed to Vishnu, Shakra, Savita, Brahma, Rudra,
Varuna etc. The entire Kingdom, especially the Capital where the Function was organised,
would be decorated with colourful ‘Pataakaas’ / flags and ‘Dhwajas’/ banners; the ‘Raja
Margas’ (Main Roads) are cleaned up and washed; all the Officials, renowned citizens and
important guests would turn out in their best attires; the King would be given further baths
with ‘Panchagayvas’/ five bye- products of cows by Gana Nayakas with pots of Earth,
silver, gold or other metals as also water of Sacred Rivers; the citizens wear their best
dresses, badges, decoratives, and fragrances; the King would then pay reverences to
Brahmanas and important personalities like Ministers, officials, Nagas and then go out in a
procession to meet common citizens. Then the King should undertake a pilgrimage to
various Temples across the Kashmira Mandala, by observing patience, courtesy and daily
pujas as instructed by the Chief Priest. Before launching the annual Yatra, the King should
worship Vinayaka on the first day by offering sweets to the Deity, on the second day
worship, on the second day to ‘Nava Grahas’, to Gandharvas on the third day, fourth day to
Piscachaas, fifth day to local Nagas, Brahmanas on the sixth, and on the seventh day to the
deprived and vulnerable sections of th Soceity.
Thereafter, the pilgrimages would be taken up to the Temples of Vinayaka, Lakshmi,
Skanda Kumara, Surya, Mahadeva, Shakra, Dhanada, Chandra over a span of a fortnight;
the Yatras would also include the abodes of a number of illustrious Nagas.
Some Details of Naga Chiefs and origin of ‘Maha Padma Sarovara’

In this connection, Sage Brihadashwa gave a long list of the famous Nagas to King
Gonanda as conveyed by Maharshi Vaishampayana to King Janamejaya: He said that King
Nila was the most popular and virtuous who lived in the Region as the Destiny Maker of
Nagas and the Originator of Kashmira.

There then would follow the long list of Vasuki, Upatakshaka, Kambala, Ashwatara,
Karkotaka, Dhananjaya, Helapatra, Ananta, Nandopananda, Kulika, Swetashankha,
Palaasa, Helihala, Shankha paala, Chandana, Nandana, Neela, Mahaanila, Vatika,
Sandsika, two Padmas, two Maha Padmas, two Kaalaas, two Kacchaapaas, two Samudras,
two Gajaas, two Takshakaas, Hastikarna, Hastis, Vamanas, Varahas, Kupana, Paniya,
Anika, Kankaaksa, Kalinkaaka, Arjuna, Pundirika, Dhanda, Khadaa, Sapala, Khericha,
Lahura, Ledira, Ledina, Kheda, Jayanta, Sudama, Sarashwa, Praduymna, Andhika, Sambu,
Salva, Agarasukha, Nilasura, Anishta, Sumukha,Veda, Khadgapucchha, Vibhishana, Priya
Swami, Kumara, Kalapa, Puraanaka, Aapada, Vali, Vibhuti, Kalanajara, Krita, Treta,
Dwapara, Sama, Ananda, Jayananda, Trisirsha, Jatila, Gandha, Soma, Gargya, Mahodara,
Makara, Makaraaksha, Shatrughna, Rama, Lashmana, Mahadeva, Karkara, Karavata,
Varaghosha, Sumangala, Shambharta, Karahala, Dhaumya, Galava, Ukola, Sukhola,
Vahnirupa, Kalusha, Kripana, Kutaka, Hari, Shalabha and countless other Naga Chiefs.

Having narrated the names of lakhs of Naga Chiefs, Sage Brihadashwa stated that it would
just not be possible to count neither the names nor the numbers of the next generations of
the Naga Chiefs who settled in Kashmira over the passage of time of hundreds of years, but
one fact was clear that the descendants of the Original Chief King Nila imbibed his
qualities of bestowing boons to humanity and were followers of the unparalleled Vasuki
Deva.

The Sage further described to King Gonanda that Nagas lived in peace for generations;
while Naga Bindusara was the Guardian of the Eastern direction of Kashmira, Naga
Shrimadhaka of South, while Naga Uttara Maanasa was the Sentinel of the Northern
direction, despite the threat of Tarkshya (Garuda). As Garuda Deva lifted and killed lakhs
and lakhs of Nagas, Lord Vishnu prevented this havoc by instructing Garuda and eversince
then peace prevailed in favour of Nagas.

Meanwhile Naga Chief Sadangula got into the vicious habit of lifting away several women
and killed them inspite of King Nila’s instructions not to harm human beings; the King
banished Sadangula out of his Place and replaced him with another Naga Chief Maha
Padma and allotted that area; Sadangula was allotted an area in Chandrapura of King
Viswagaswa where there was a lesser threat to women. But Durvasa Muni visited the Place
of Sadangula as a mad person in disguise and as he did not receive proper reception cursed
the Place to turn in into a huge lake. Maha Padma Naga sent by King Nila approached King
Viswagaswa to allot a place in Chandrapura for the family of Sadangula and the Lake since
converted by the curse of Durvasa was called since then as Maha Padma Lake, which was
one yojana wide and another yojana long, which had no crocodiles and was cool and
charming, near by which a beautiful Nagar called Vishwagaswapura.
Quick account of Sacred Places in Kashmira

King Gonanda desired to hear of a brief account from Sage Brihadashwa of various Sacred
Places in Kashmira and the latter obliged Gonanda as follows commencing from Shri
Ganesha: Vinayakam tu Gangeyam nistrutam Vardhanadrumaat, Twam drushtwaa
Sarvakalyaaneem siddhimaapnoti Maanavah/ Yadhaavidhim kaamyavaram tasya
Dakshinaapaschimey, Deshetu kroshamaatrena drushtwaa kaaryaani saadhayet/
Bhurjaswaami Hidimbesho Lovaarah Shri Vinaayakah/ Utankesho Guhaavaasi Bhimeshah
Soumukhastathaa, Bhadreaswaro Mahaasyascha Mahaashana gaveshano/ Poulastyo
Girivaasicha Jayeswara Mahehwarou, Ekaikamebhyo drushtvaa tu Ganesham
Susamaahitah/ Karyasiddhimavaapnoti Puraayam Phalamupaashnutey/ ( On merely
viewing the Idol of Vinayaka, the son of Devi Ganga who descended from
‘Vardhanadruma’mountain, any human being would attain all kinds of propitiousness and
‘Siddhis’. One’s darshan of ‘Kaamyavara’ Vinayaka in a Temple hardly a ‘krosha’ of a
distance would bestow fulfillment of wishes. Attainment of Karya Siddhi or success in
one’s endeavours would be certainly possible by worshipping Ganesha by any name like
Bhurjaswami, Hidimbesha, Lovaara, Shri Vinayaka, Utankesha, Guhaavaasi, Bheemesha,
Sowmukha, Bhadreaswara, Mahaasya, Mahashana Gaveshana, Poulastya, Girivaasi,
Jayeshwara and Maheshwara).

The Idol of Skanda set up Pulastya Muni should be seen after taking bath in ‘Paatra
Kunda’to secure ‘Punya’ of ‘Go-daana’ in charity; the Deity is also called: Maalivana,
Gautamesha, Vishwaamitreshwara, Shounaasika, Vasishthesha, Maakharesha, Sureswara,
Skandeshwara, Vishaakhesha and Poulastyapara.
Indra: Pulastyanirmitam Shakram Bharadwajakritam tathaa, Kaashyapam
kaarnavamaaha Satyam Vaasishtham cha Shatakrutam/ Drushtwa Swargamaapoti
Gosahsra phalam labhet/ (Viewing the Pratima of Shakra who performed hundred ‘Kratus’
as set up by Sages Pulastya, Bharadwaaja, Kashyapa, Kaanva, Agastya and Vasistha would
yield the benefit of securing Swargam as also of the charity of a thousand of cows).
Worshipping the Idol of Agni as installed by Maharshi Angirasa would secure the ‘phala’
of accomplishing ‘Diwa’ (Heaven): Agneraangirasam drushtwaa Pratimaam praapruyaad
divam/
Yama Dharma Raja: Thaijasey tu narah snaatwaa drushtwaa pretaadhipam Yamam,
Swargalokamavaapnoti tila dhenu phalam bhavet/ Snaatwaa tu Pushkarey drushtwaa
Surya sutam tathaa, Sarva paapa vinirmuktah Swargalokey maheeyatey/ (Paying reverence
to Yama Dharmaja, the Head of Pretas, after taking bath in the River Thaijasa would yield
Swarga and the fruits of charity of ‘Tilaas’ and ‘Dhenu’. Also ‘Pushkara Tirtha Snaana’
and homage to Surya Putra would result in the destruction of sins and ascent to
heavens).The Idols of Yama, Sutankesha and the Chief of Pretas which were installed by
Vasishtha Muni in Kashmira are better viewed during the nights after worshipping
Virupaksha Deva for demolishing human fears of Rakshasaas as also of sins.
Veneration of Idols of Varuna and King Bali Bali installed by Pulastya in a Temple near
Maha Padma Sarovara-in the northern part of ‘Mansa Lake’, would kill diseases and
‘kilbishaas’or wrongdoings besides fetching ‘Go-daana phala’. Viewing the Idol of
Dhaneshwara adjacent to God Vitastaksha, as installed by Agastya would assure
prosperity and riches.
Sage Brihadashwa listed out innumerable other Pratimas all over Kashmira Region of
Bharata Desha and their worship installed by Maharshis and past Kings; for instance
Sashanka would give access to Chandra loka, Manibhadra would provide wealth, Kama
Deva blesses with physical satisfaction while various other Deities like Kapilanjali,
Sureshwari, Bhadreshwari, Goutameshi, Kala seela, Udyogeshwari, Gavaski, Chandika,
Durga, Gauri, Suvijaya, Brahma- chaarini, Chakreswari and so on would all fulfill one’s
own desires and ambition.
Idols of Surya Deva: Kartaveeryaarjuna Swaamim drushtwaa tam cha Divakaram,
Maartandam Kashyapa Swamim Vishwagashwakitam Ravim/ Suchandresham
Suchakresham Surabheeswaminam Ravim, Drushtvaikaikamathai tebhyo Hayadaava
phalam labhet/ (On viewing the Forms of Kartaviryarjuna Swami or of Divakara,
Kashyapa Swami or of Martanda, Vishwageshwa or of Ravi, and such others like
Suchandresha, Suchakresha and Surabhi Swami Ravi, the person concerned would achieve
the ‘Punya’ of ‘Ashva daana’.
Brahma, Vishnu and Maheshwara Swarupas: Sage Brihadashwa elaborated to King
Gonanda about the strong presence of Tri Murtis in Kashmira Region as follows:
Brahmaanam varadam drushtwaa Shailarupa dharam swayam, Vishnu Swamim Hara
Swamim Kashapa Swaminam tathaa/ Drushtwaitaan Swargamaampnoti Bhumi paala
Pitaamahaan, Chakraswami sameepastham Haram drushtwaa Sudarshanam/
Swayambhuvam Vahnikrutam tathaa vai Pingaleswaram, Bindunaadeswaram Devam
Devam Bhadreshwaram tathaa/ Chandreshwaram Sajyejeshtham Vaakakhilyeshwaram
Harim, Keshavesham samesham cha Dhoumyesham Varuneshvaram/ Chakreshwaram
Suchandresham Kashyapesham vilohitam, Kaamesham Savaasishthesham Bhutesham
saganeshwaram/ Suryeshwaram Maha Raja Bhasmesham Vimaleshwaram,
Drushtaikaikamathaitebhyo muchatey Sarva kalbishaih/ Himachalesham Shankhesham
Devam Vaivartileshvaram, Maha Nandeshwaram Shambhum Varadam
Kashyapeshwaram/ Rajeshwaram Nrisimhesham Bhavesham Dhanadeshwaram, Sadaa
Sannihito Rajan Devo Bhuteshvaro Harih/(King Gonanda! The all merciful Brahma Deva
assumed the Form of a Mountain and presented himself as Vishnu Swami, Hara Swami and
Kashyapa Swami. All those who could visualise the various manifestations would indeed
be relieved of their sins, crimes and transgressions. Some of such Sacred Murtis include the
following: Sadarshana Hara nearby a Place called Chakra Swami; Swayambhuva as
installed by Vahni Deva /Agni; Pingaleshwara, Bindunaadeshwara, Bhadreshwara Deva,
Chandreshwara together with Jyeshthesha; Vaalakhilyeshwara, Hari, Keshavesha,
Samesha, Dhaumesha, Varuneshwara, Chakreshwara along with Suchandresha,
Kashyapesha, Vilohita, Kamesha with Vasishthesha; Bhutesha together with Ganeshwara;
Suryeshwara, Bhashmesha with Vimaleshwara, Himalayesha, Shankhesha Deva,
Vaivishweshwara, Maha Nandeswara, Shubha, Varada, Kashyapeshwara, Rajeshwara,
Nrisimhesha, Bhavesha, Dhanadeshwara! King Gonanda! These and innumerable other
manifestations of Bhuteshwara Hari are always ever-present in the Kashmira Region of
Bharata Varsha)!
Kashmira Raja! May Nandeshwara who is always present with Maha Deva as an
inseparable Entity provide the best of blessings to the Kashmiras as he too is ever
compassionate and forgiving as Maha Deva himself!
‘Nandyopaakhyaana’: Nandeshwara born in human form and back to Maha Deva

King Gonanda enquired of Sage Brihadashwa about the background of Nandeshwara. A

Brahmana named Shilaada performed severe Tapasya on Nandi Mountain to Maheshwara
by eating nothing else but ‘Shilaachurana’ (rock powder) for hundred years seeking a boon
to secure a highly virtuous son. Maha Deva was pleased and granted the boon, while Nandi
desired to be born as a human being provided that he should go through the process of
normal human birth. Maha Deva was pleased with Nandi’s offer and said that in any case
Sage Bhrigu gave a curse to Nandi that owing to an indescrition of his at the Shiva-Parvati
wedding, he was destined to a human birth. Nandi was materialised from the cool rays of
Chandra Deva as a child and the highly elated Shailada pampered the child and performed
all the ceremonies of childhood. As Nandi grew and revealed that he would have to go back
to Maha Deva soon, Shailaada was shattered and became uncontrollable. Nandi then did
Tapasya to Maha Deva for hundred years on the Mountain of Himalayas on one of the
peaks called Haramukuta, where there was a lake called Kalodaka. Meanwhile Shilaada
prayed to Devi Parvati to please allow Maha Deva to respond to Nandi’s tapasya and
performed Yagna on Mountain tops. Maha Deva proceeded towards the Haramukuta but as
the route was rough and rocky, the bull by which he and Parvati were travelling could not
proceed further and he alone without Parvati or bull took to a circuitous route on foot and
on way crossed Shatadru, Vipasu, Iravati and Chandrabhaga, Vishnupada and the
confluence of Vitasta and Sindhu to finally reach the Bharata Mountain. He took
considerable time to ascend the peak, even as the Mountain grew higher and higher; the
exasperated and exhausted Maha Deva grew up in his body stature and stamped his foot on
the mountain’s head since when the mountain was known as Mundaprastha. The mountain
could not bear the hit of Parameshwara, came out in human form and sought pardon of the
Deva. A water body emerged out of the stamping of the foot and was called Kripani Tirtha,
subsequently known as Apsara Tirtha as that was the swimming pool of Apsaras. Then
Parama Shiva was enchanted by the most charming Place called ‘Brahmasara Tirtha’ and
could not resist the temptation of swimming in it and converted himself as a Swan! The
bird broke the Mountain and saw for Himself the Sacred Place where Shailaada was
performing Yagna to please Parvati and him self to extend the human life of Nandeswara.
As the Swan saw the Sacred Places of Vatika and Sandika where the Yagna was being
organised, it also witnessed the Kapila Tirtha. Lord Brahma saw Parameshwara in the Form
of a Swan and prostrated before him. As Shakra was there too along with a group of Devas,
he saw Brahma there and knelt down and prayed to him thus: Namastey Devadevesha
Jagatkaranakaarana, Trailokyanatha Sarvajna Sarveswara Namostutey/ Twattonyam
naiva pashyaami Jagatyatmin hi kaaranam, Twayaa Sarvamidam vyaptam Trailokyam
sacharaacharam/ Srashtaa twamasya Sarvasya Samhartaa Paalakastathaa,
Yadonmeelayasey netrey Trailokyasyodbhavastadaa/ Bhavateeha Jannatha yadaa cha
Swapishey Vibho, Tadaitakhilam Sarvam Trailokyam tu pranashyati/ Bhumidhrutaa
Dharayatitwyedam sacharaacharam, Twayaa dhrutaa dhaarayanti tathaivaapokilam
jagat/ Twattejasaa jagat sarvam vahnidhaarayati Prabho, Twattejasaa tathaa
Vaayurbhaavayat –sakhilam Jagat/ Shabdayonim tathaakaasham Jagat dhaarayatey
Prabho, Veeryena tey Mahaabhaagatwam cha proktastathaaparah/ Twam Buddhistwam
tathaivaatmaa Sarvasyaasya prakeertitah, Avyaktah Purushaschaiva Rajahstatvam tathaa
tamah/ Indriyaaneendriyaarthascha Bhutatanmantra sanjakah, Jnaataa Jneyam tathaa
Kshetram Kshetrajnah Parame -swarah/ Dhyaataa Dhyeyam tathaa Dhyaanam Yagnaani
vividhaanicha/ Sarvamey tatwamey vaikastatwattah kimapuram Prabho/ Yannatosi
Mahabhaga yetanmey Samshayo Mahaan/ (Namastey, Deva Deva, You are the Prime
Motivation of the Motives and the Chief Cause of the Causes; you are the Head of the
Three Lokas, the All-Knowing Sarveshwara; there could not be any other reason than
yourself in the entire Srishti and are also the Omni-Pervading; You are the Creator, the
Preserver and the Destroyer too; as your eyes are open, the Worlds are born and alive and
as you have the proverbial forty winks, the Worlds vanish too; as Earth holds the weight of
all the Moving and Non-moving Entities of Creation,while Earth is upheld by water but
who else is the holder of water and every thing else! You are the radiance that Agni carries
all over the Universe and You are the Energy that Wind carries all over; You are the
‘Shabda’/ Sound that Akasha (Sky) carries all over; You are the ‘Buddhi’or the Intelligence
and ‘Atma’ or the Soul as also the Unknown Purusha Swarupa being the fountain-head of
the three ‘Gunas’ or Satwa-Rajasika and Tamasika Characteristics; You constitute the
Physical Limbs and their end- sensations-as in respect of tongue and speech, ears and
hearing, eyes and vision etc.; You are the ‘Bhuta’ or composition of Gross Elements and
‘Tanmatras’ / their Concentrated Reactions; You are the ‘Jnaata’or the ‘Obtainer’ and the
‘Jneya’ or that which is ‘Obtainable’; The ‘Kshetra’ or the Physique and the ‘Kshetrajna’
the Soul / Inner Consciousness’; ‘Dhyata’ or the Thinker, the ‘Dhyeum’ or the Thought,
and the ‘Dhyanam’ or Thinking. Maha Bhaga! Is there else in ‘Existence’ beyond you!).

As Shakra prayed to Brahma as above, Brahma replied that Maha Deva himself was before
him in the Form of a Swan and alerted him to lead the Devas present too to join Shakra to
pay tributes to Maha Deva directly and Indra paid homage as follows:
Namastey Deva Devesha Mayaavrutajagatraya, Yajamaano Mahi swam
chathoyaagneendurka Vaayaah/ Tanavastey Vinirdishtaa yaabhyarvyaptam Jagatriam,
Braahmeem tanum tathaasthaaya Raajaseem twam Jagadguro/ Lokaansrujaasi
Bhutaatmamstava Kaaryam na vidyetey, Paorusheem tanumaasthyaaya Saatwikeem twam
Maheswara/ Paalayasyakhilam Deva thrailokyam saakshivbat sthitah, Kaalaakhyaam
taamaseem krutwaa jagat samhaarasey tathaa/ Vrisha rupa dharo Dharmo
vaahanatwamupaagatah, Vaamaardham dayitaakaayam Brahmachari bhavo dhavaan/
Namah Shashaanka lekhaanka jataabhaara Maheshwara, Gangaataranga nirdhuta
jataabhaara namostutey/ Tripuraarey Namastestu Namastvandhaka ghaatiney, Shulaagra
bhinna daityaamsha rudhiraadra namostutey/ Kapaala maaliney tubhyam
Parvatidayitaayacha, Ugraayudhaaya Bhimaaya Bhimaayudha dharaayacha/ Urdhwa
Lingaaya Sheeghraaya Krathaaya Kratanaayacha, Maangalyaaya Varenyaya Mahaa
Hamsaaya meedhushey/ Bheemaakshaaya Bhusundaaya Vyaala Yagnopapeetiney,
Kshamaswa mama Devesha yan mayaasi na Pujitah/ Tavaiva Mayaya purvam mohitena
Jagatprabho, Prasannosi dhruvam yena jnaatosi vai mayaa/ Suprasaadodi Devesha
pranatosmi Maheshwara/ ( Our obeisances to you Deva Devesha who has spread out
‘Maya’ or Illusion all over the Three Worlds; the Pancha Bhutas viz. Prithivi, Water,
Radiance, Wind power, Sun, Moon and Sky are all the ramifications of Your ‘Swarupa’ or
Form extended all over; You assumed the Brahmi Shakti of ‘Rajasa’facilitating Creating,
Satvika Shakti to administer and uphold the worlds as a Unique Witness and finally by
taking the ‘Kala Swarupa’ perform ‘Jagat Samhara’ or demolition of the Universe;
Dharma Swarupa!You take over the Form of a Bull and as an ‘Ardha Naareswara’and as a
‘Brahmachari’ perform the killing of Daityaas with ease and without effort; Our greetings
to you, Shashakadhara, Maheshewara, Jatadhaari wet with the waves of River Ganga worn
on your head; You were the devastator of Tripurasura and Andhaka; You look dreadful as
the killer of Daityas with their bodies strewn on top of your ‘Shula’ with their gushing
blood; the ‘Kapaala Maaliney’/ wears garlands of Skulls around neck; ‘Ugraayudhaya’/
Carrier of Fearful Weapons; Bhimaaya / Bhima Shankara Linga; ‘Urthwa Lingaya’;
‘Sheeghraaya’/ The Speediest; Krathaaya, ‘Krathanaaya‘Mangalyaya’ / The Most
Auspicious; ‘Varenyaaya’ or the Most Excellent and Distinguished; ‘Maha Hamsaaya’/ the
Outstanding and Unique Swan; ‘Bhusundaaya’ / like the Great Yogi /Trikala Gyani and
renowned Master of Pranayama who built a Mountain like Nest on Kalpa Vrikshka on
Meru; and ‘Vyala Yagnopaveeta’/ wearing a serpent as his Sacred Thread. By so saying,
Indra sought Hara Prabhu as he was overcome by a severe Maya / Illusion and could not
recognize Maha Deva as the Great Swan).

As Indra’s eulogy was over, Maha Deva discarded his Form as a Swan and as Brahma,
Indra and Devatas too were present along with Devi Parvati and the Great Bull reached
there by now went to Kalodaka where the Yagna was being performed and further
proceeded the Place where Nandi was performing his Tapasya. Nandi was weak and was
almost dead. Having revived him, Maha Deva gave back Nandi’s past birth’s memory that
he was a ‘Pratihaari’ (Gate Keeper) of Kailasha, that as Brahmana Shilaada’s penance and
Bhrigu Maharshi’s Shaapa to Nandi coincided, the latter took to a human form and did
penance to seek extension of life to please his father Shilada who had attained salvation
herebefore. Maha Deva then blessed Nandi:

Ganeswaratwamaasaadya mayaa saha nivatsyasey/ Asmaad Yojana maatrena Purvey

bhaagey Gano mama, Twayaa saartham navatsyaami Bhutwaa Bhuteswaro Harah/ Tava
Nandina pratishthaanam Vasishtho Bhagavan Rishih, Kartaa Desho shubhey tasmin mama
chaapyuta Bhutaley/ Sannidhaanam karishyaamastatra nityam vayam Dwija,
Purvotpannah sa Jyeshthesha-statra Lingo mama Dwija/ Tatraapi Sannidhaanam tey
Nityam Vijnaatumarhasi, Rishikoti Sahasraani madbhaktyaa vaa Dwijottama/ Tatra
samsnaapayanti sma Jyeshthesham tey sadaiva tu, Brahman Divyena
toyenashubheynnottara maanasaat/ Teshaam tapah prabaavena Bhaktya cha mama
Paarshada, Sodarasya cha Naagastha sthaanamuttara maanasah/ Swayam praapto
Mahaabhaaa tatra ramsyasi nityashah, Yashmaaddeshaattadhaa yaati Dakshinena
Mahaanadi/ Hiranyayani puraaya jalaa naamnaa Kanaka vaahini, Jyeshthesho vasati
bhutairvasa praakaamyatey Dwija/
( Maha Deva blessed Nandi to secure a significant status among ‘Shiva Ganaas’ and stay
about a Yojana away to the East of that Place where he himself would be present at Hara
Bhuteshwara in the Form of Jyeshthesha Linga and Sage Vasishtha would install Nandi
as also of himself in his presence. He also assured Nandi that both he and Jyeshthesha
would reside at that Place together always in his ‘Sannidhi’ and that Maha Deva’s devotees
of ‘Rishi Koti’ would perform ‘Abhishekas’ with the Sacred Waters of the Lake ‘ Uttara
Maanasa’. Nandi prostrated before Maha Deva and the latter himself accompanied Nandi
to reach Uttara Maanasa Lake-where Sodara Naga resided- flowing from ‘Hiranayani’/
‘Kanakavaahini’ atop the peak of ‘Haramukuti’ mountain).

The Legend of Kapateshwara in Kashmira

In the distant past, thousands of Rishis used to swarm the banks of Drushdyuti Tirtha near
Kurukshetra with a strong belief that penances performed at the Tirtha would bless them
with the Darshan (Appearance) of Rudra Deva. There was a dream which one of the highly
respected Rishis got revealed that bathing in a Sarovara followed by sincere prayers in the
large residing complex of Nagas in Kashmira would help enable Rudra Darshan and also
facilitate attainment of Rudrahood; a word went round among those who were present and
there was a bee-line of devotees to the specified Lake in the large predomimently Naga
Area in Kashmira. But to the surprise of the devotee visitors, there was no water in the
Sarovara at all and there were huge logs of wood covering it up. A few distinguished and
exceptional devotees who tried to move the heavy logs were able however to discover
water underneath and as they sprinkled the drops of water on themselves succeeded to
accomplish ‘Rudratwa’. But the majority of thr devotees returned back with so success.
One ardent Brahmana named Gaura Parashara was highly dejected that there was no water
in the Sarovara but persisted to continue in his penance for long time with unswerved faith
and devotion. Finally, Maha Deva appeared in the disguise of an elderly Naga and asked
the Brahmana as to why he was spoiling his health and torturing his body with continued
penance. The Brahmana replied that he would rather die than give up his meditation. After
his initial test of the Brahmana’s determination, Maha Deva revealed his identity. Guara
Parashara was no doubt elated extremely at the Shiva Darshana but was still disappointed
that he could not achieve ‘Rudratwa’ yet! Maha Deva replied: Drakshyanti ye Janaah
sarvey kaashta rupam samaasthitam, Kadaachida Dwija Shaardula Sarva kaalaantu no
Dwija/ Ayam cha satatam Nandee kaashtha rupee Gano mama, Darshanam daasyatey
Nrinaam tadanugrahakaamyayaa/Tena drushtwaacha yaasyanti swasharirena Rudrataam,
Kapatenacha dasyaami naranaam darshanam yadaa/ Tadaa sanjgnaamavaapyaami
Kapateswara ituta, Thoyasya bahileebhavo Deshosmin Brahmanottama/ Darshanasya
madeeyasya purvarupam bhavishyati, Ityetat kathitam thubhyam Kapateshwara
sambhavam/ (Brahmana! Those faithful devotees who desire to vision me could do so even
in wood if not always. My ‘Gana’ Nandi would be always perceivable in wooden forms
too. Once a devotee could glimpse Nandi, he should be able to secure Rudratva and I am
there too in disguise as Kapateshwara; indeed there is plenty of water in Kashmira, even if
camouflaged under wood!)

Vishnu Swarupas in Kashmira

King Gonanda desired to know from Sage Brihadashwa about the dwelling places of
Bhagavan Vishnu in the Kashmira Region. Viewing the figure of Chakradhaari Hari
Pundarikaksha would bestow ‘Dasha Dhenu Phala’ or the value of charity of ten cows. A
close look at the Pratima of Narasimha would grant the fruit of performing an
Ashwamedha Yagna; the vision of Vishnu’s manifestations of Vasishtha, Kadru, Devi
Vinata and Guatama would secure the ‘Punya’ of performing ‘Agnishtoma’; Nrisimha
Deva’s another Rupa in the form of Maha Padma Sarovara too would fetch the same
blessing as of Agnishtoma. Devam Shakrakrutam drushtwa Varunena tathaa krutam,
Brahmanaacha Dhaneyshena Yamena cha Harenacha/ Diwaakarena Somena Vahninaa
Pavanena cha, Kashyapenaatha Bhriganaa Pulastyena tathaatrinaa/ ( Sighting the Vishnu
Pratimas installed by Sakra, Varuna, Brahma, Dhanesha, Yama Deva, Maha Deva,
Diwakara, Soma, Agni Deva, Pavana, Kashyapa, Bhrigu, Pulastya and Atri would all yield
the benefit of ‘Dasha Godaanaas’ / ten cows in each case). Also, Vishnu Rupa darshana in
various forms installed near Meru Mountain such as Bhurjaswami, Mahaswami, Shata-
shringa, Gadadhara, Bhriguswami, Janardana, Taittireyeshwara, Dandakaswami,
Ramaswami etc. besides Sapta Rishis near Sumutha and several other Vishnu Idols would
fetch ‘Godaana Phala’. The Vishnu Image installed by the illustrious Pruthu Chakravarti of
Magadha was stated to secure the advantage of performing ‘Pundarika Yagna’

Parashurama, his annihilation of Kshatriyas and his connection with Kashmira

In the context of describing Bhagavan Vishnu’s images in Kashmira, King Gonanda

wondered as to why the Vishnu’s Idol installed by Bhrigu Maharshi in his Ashram on the
Mountain named Gridhrakuta was transferred nearby his Ashram by Parashurama for
veneration. The reason was not far to seek since Parashurama avenged the murder of his
father Maharshi Bhrigu by the noted King Kartaveeryarjuna of Haihaya Clan of Kshatriyas
in particular as also of Kshatriyas in general for their oppression of their Subjects and more
specifilally of Brahmanas in specific; Bhargava Rama attacked Kshtriyas in as many as
twenty battles with their Kings and kinsmen and destroyed them on mass-scale to ensure
that there were hardly any traces of the then much hated Kshatriyas left in Bharata Varsha.
A few remnants of Kshatriyas fled away to the safe haven of Kashmira on the banks of
Rivers Madhumati and Rajanirmala and even from those Places, Parashurama hunted and
eradicated them like Rudra Deva himself with his own hands full of their blood. It was in
that frame of ferocious and vengeful mind, that he transferred the Idol of Keshava from the
hermitage of his father Bhrigu to his own ‘Ashram’. Then he undertook a trip to
Kurukshetra to convey his revenge against the acts of cruelty that Kshatriyas perpetrated to
his father and forefathers. But he had a vision that his forefathers were so merciful that they
desired him to desist from further acts of violence and atone his actions of vindictiveness
and take up a Tirtha Yatra (pilgrimage) to Holy Kshetras: Tena paapena tey Putra
shareeram kalmasham yadaa, Tasmaad vrajaswa Tirthaani Paananaartha mihaat –
manah/ Bhavishyaasi yathaavan twam Shuddha dehascha putrakah, Naapaishyati hi tey
taavat karebhyoh rudhiram drudham/ Yadaa karau virudharau Putra tawa Bhavishyatah,
Tadaa twam nirmaleebhutah tapah kuru yathaa sukham/ (Since your physique has
absorbed several sins in the killings, you need to undertake Tirtha Yatraas as your hands
are still sullied with blood; there after, you should perform penance with clean heart and
soul). Rama then left for several Sacred Places, reached Gridhrakuta in Kashmira, bathed at
the confluence of Rivers Saraswai and Sudha, did ‘Tapasya’ at Partheswara, moved on to
the River Punyoda originating from Brahmasara which was renamed as Ramahrada after
him, proceeded further to the Residence of Ananta Deva a Chief of Nagas, installed an Idol
of Saranga and rested there at the ‘Ashramaswami’after a hectic activity of pilgrimages. He
then had a luminous vision of Madhusudana which was as follows: Tushaarachaya
sankaasam Swetaambhara vibhushitam, Mukutenaarka varneyna kundalaschaiva
viraajitam/ Chaturbhujam Chaturbaahum Chaturvedaashrayaanvitam, Shariradhaaribhih
Shaastreyrudeerita jayaviswanam/ Tam drushtwaa pranato Raajasamtushtaava
Madhusudanam/ ( The vision of Madhusudana resembled a mass of frost, robed in white,
embellished with a Sun-coloured ‘kireeta’ (coronet), ear rings of rare brightness, four
faced, four armed and as an embodiment of four Vedas carrying powerful weapons
smeared with the blood of enemies along with joyful shouts of victory).On viewing the
Unique Revelation, Parashurama extolled Madhusudana as follows:

Namastey Deva Devesha pranataarti vinaashana, Chaturmurti Mahamurti Chaturveda

Mahaabhuja/ Govinda Pundarikaaksha Varaahaadya Namostutey, Damshtrogrodbhuta
Bhubhaaga Samchurnita shilocchaya/ Twam Sadaiva Varaahosi yenedam dhyaaryatey
Jagat, Karajaagravinirbhinna Hiranyakash purasey/ Namastubhyam Nrisimhaaya
Jwaalaa maalaa kulatmaney, Trivikramaaya Devaaya Namastey Vijigeeshavey/
Somabhushita vaktraaya Namoswashirasey Prabho, Twam Deva Sarva Devaanaam
paraagatih/ Twam Deva Sarvadevaanaam Duhkhitaanaam paraa gatih,
Indriaayaaneendrayarthaascha Maha bhutaani yaanicha/ Mano Budhistathaivaatmaa
Avyaktam Purushodbhavam, Satvam Rajastamaschaiva Brahma Vishnu Maheswarah/
Twayaa Sarvamidam Vyaaptam Trailokyam sacaraacharam, Twayaa vinaa na Pashyaami
kinchideva Jagattraey/ Twattesjasaa Maya Deva nihataah Kshatriyaah Bhuvih, Koti
samkhyascha nihataah Saimhikhya Mahabalaah/ Sookshmaatisukshmascha Devesha
Mahadbhdyopi mahattarah, Ksheerodakanyaadayita Kamarupa Namostutey/
Kaamakaamada Kaamaaripujitaagha vinaashana, Chaturbhih satatam vaktrey
Padmajanmaabhi samstuta/ Kaamoham tey karishyaami Jagatkaarana kaarana, Stuta
Trailokya naathesha Sarvathaiva Namostutey/ Namah Paarsveshu tey Deva Namastey
Sarvatah Prabho, Parvateshu Samudreshu Lokeshu Gaganey tathaa/ Namastestu
Namastestu Sarvatraiva Namostutey, Yevam Stutastu Ramena Ramamaah Janardanah/
Rama Rama Mahabaaho Varam Varaya Suvrata, Veeryena tapasaa Deva Stotrenaanena
Suvrata/Paritushtosmi tey Vatsa yathaa naanyasya kasyachit/ (Namaste Deva Deva! You
are the demolisher of the miseries of those who seek your protection; you are the Four
Faced, the Unique Faced, the Embodiment of Four Vedas and the Mighty Armed; you are
Govinda, Pundarikaaksha, and Varaha Deva who lifted the entire Bhumi by the sheer grit
of your jaws; you are the most fierce Nrisimha Deva who assumed a matchless Man-Lion
Form and tore off with your iron nails the most muscular chest of the Hiranyakashipu
Daitya who tormented the Three Lokas as the repulsive symbol of cruelty and violence;
you are the Vamana Deva who as a Brahmana boy sought an ‘insignificant’ charity of mere
three feet from the famed King Bali and expanded your Physique to occupy the whole
Universe comprising the Upper Lokas, Earth and the Underworlds; the Hagreeva Deva
with Soma adorned in his mouth who killed Madhu Kaitabha Demons and restored Vedas
stolen by them from Brahma; you constitute the corporeal limbs and their end-uses; the
Exterior senses; Inner faculties and the heart and soul of the all the Beings in Creation; the
Pancha Bhutas of Earth, Water, Radiance, Wind and the Sky; the Satwa-Raja and Tamas
Gunas or the basic features of the Beings; the all-pervading, the all knowing, and the all-
mighty; and the minuscule-yet the massive; and indeed the most Incomprehensible and the
Form less couched in Maya or the huge Illusion. Deva Deva! Your are the Lakshmi
Swarupa, Kama Swarupa; the Root, ramification and the exterminator of Kama / Desire;
the Basis of the Bases; the Mountains, Oceans, Lokas, and the Sky and the Vara /boon and
the Varaya the Boon Provider). It was on these lines that Parasurama extolled and as
Janardana was pleased with the gallantry, atonement and the commendation of his
Admirer, the latter’s request to shift Vishnu’s Idol installed by his father Sage Bhrigu at
Parasurama’s own ‘Ashram’ from the top of Gridhrakuta Mountain.
Tirtha Yatras in Kashmira and their rewards

King Gonanda requested Sage Brihadwasha to narrate an account of Sacred Tirthas in the
Kashmira Desha as well as the fruits of visiting them. Brihadashwa commenced the
narration by an ascent to Grudhrakuta Mountain after a bath in the converging point of the
Rivers Vitasta and Madhumati, which would accord a reward of giving away thousand
cows in charity and ‘Swarga Prapti’ after life. Bathing in the River Kumunari followed by
ascent on Indranila Mountain would accrue similar ‘Punya’. One would achieve the reward
of performing ‘Vahnishtoma’ by a darshan of Bhagavan Chakresha installed by Sage
Sandilya on the banks of River Madhumati after taking a formal bath at the Krishna-Vitista
‘Samyoga’ (confluence).Further, Shandilya Madhumatyoschya snaato yah Sangamey
Narah Sarva paapavinurmuktah Swarhalokam sa gacchati/ (‘Snaana’ at the confluence of
Shandilya and Madhumati would demolish the sins of persons concerned).Darshana of the
Deity Rajavaamsa Hari at Rajovinirnmala would be another firm sure step for sin-
demolition. Vision of Gouri Shankara Mountain Peak and darshan of Durga Devi soon
after her so-called first monthly period should bless a person with access to Chandra Loka.
Interestingly, even during the Krishna Paksha or the dark period of a month, the Kashmira
Region would normally be bright! Separate ‘snaanas’in the two Rivers Telala and Bhurjala
would fetch those persons the advantage of ‘Shata Go-daana’ while bathing at the
confluence would carry the benefit of performing Vajapeya Yagna. The meeting point of
these two rivers with Madhumati Nadi would yield the advantage of Gaja daana and also of
appreciation from Rudra loka. Bathing in the River of Uttara Manasa bestows the
‘Gosahasra daana phala’. Haramunda Sarovara Snaana provides the benefit of ten cows
being given in charity, while climbing the Haraminda hill would equal to ‘Rajasuya yagna
phala’. ‘Ganga-Manasa Sangama Snaana’ too would accrue similar result. Bathing in
Agastya Tirtha which was built by ‘Vaalakhilyas’ would secure the ‘Teja’or Radiance of
Maharshis. Then Kalodakam Nandikundam Shankham Chakram Gadaam tathaa, Padmam
Sa Kapila Tirtham Tirthou Vaatikashandikou/ Tirthamapsaraam punyam Brahmanah
Parameshtinah, Kripaani tirthamaasadya pratekam Goshtam labhet/ ( Visits to the Tirthas
viz. Kalodakam, Nandikutam, Shankham, Chakram Gada, Padmam, Kapila Tirtham as also
Vatika and Shandika, the enchanting ‘Apsara Tirtha’, Brahma Tirtha and Kripani Tirtha
would all attract ‘Goshata Daana’ at each of the above Places. Brahmano Yaga bhumischa
tatra puraya Mahipatey, Shakra Tirtham Deva Tirtham Tirtham Brahmana kundika/
Drushtvaaikaikeyam yaitebhoy Goshatasya phalam labhet, Hamsadwaram cha Sangamya
Swargamaapnotyasamshayam/ (At the Brahma Yaga Bhumi, there are Tirthas viz. Shakra
Tirtha, Deva Tirtha, Brahmana kundika and by visiting either of these would award the
‘Punya’ of charity of hundred cows’ while Hamsadwara Sangama would grant achieving
Swarga loka). On reaching the Starting Point of River Sindhu, one is stated to have
executed Rajasuya Yagna, while one would have performed the Poundarika Yagna if the
person concerned bathed in ‘Bindusarasa’. There are other Rivers of sanctity viz.
Chitrapatha, Mriganandana and Mriga and purification in any of these is stated to equal the
value of bathing in Rivers like Godavari, Vaitarani, Mandakini, Chandra bhaga and Gomati
viz. charity of hundred cows, burning off sins and Swarga prapti. Chitrakuta was the most
hallowed Mountain where Devi Uma and Maha Deva were wedded and the popular belief
was: Tatraanulepanam Divyam yena liptatanunnnarah, Surupahbhaagi bhavati subhajas –
chaiva jaayatey/ (A heavenly ointment was available there and its application was endowed
excellent physical charm and beauty). Brihadashwa informed the King further: Pada
Gavya sarastatra Panchagavyasarah prudhak, Tatraanye Pancha Bhupaala Punyam Taila
Saras –tatha/ Udvurtana Sarah Punyam Punyam chaapyatasisarah, Siddharthaka
Sarastatra tathaamalakavaarinah/ Madhuparka Sarah Punyam Punyamrushnodakam
tathaa, Ekamekamayai tebhyo drushtwaa Swarlokamaapnuyaat/ (Besides Gavyasara and
Panchagavyasara, five consecrated Lakes were popular viz. Tailasara, Udurtanasara,
Apyatasisara, Siddhadhakasara, Amalakavaarina and Madhuparkasara as also
Madhuparkasara and Ushnodaka. Any one of these would assure access to Swargaloka).
Proceeding further up the Chitrakuta Mountain, one could sight the Saptarishi Tirtha which
would bestow fulfillment of all desires. Another significant Tirtha was Vishnupada which
was ‘Kramasara’ too as Vishnu stalked his steps over the worlds by foot and Brahma
himself was stated to have performed Veda Yagnas; this Tirtha ensured that there no
remnants of sins left in favour of the pilgrim concerned. Bathing in the River Koundinya
which emerged from the mouth of Kramasara Lake was as powerful as executing a
Pundarika Yagna while the River Kshira gave the benefit of ‘Shata Go Daana’, but the
‘Snaana’ at the meeting point of both these Rivers would gain Sahasra Go Daana.

‘Snaanas’ at River Vishoka and its confluence with Koudini would result in Devasathva
and Vajapeya Yagnas while those at Vriddha Tirtha-the abode of Vasuki the Chief of
Serpents and at Devasara would bestow the fruits of ‘Gosava’and ‘Devaloka prapti’.
Similarly bathings at ‘Agni Tirtha’ would fetch Agni Loka; Vinataaswami and
Kadruswami Lakes with hundred Go-daanas each; Sandhya Pushkarini (Swarga Prapti);
Brahmakunda and Nilakunda (Ananta Punya); Vinashana Tirtha (VajapeyaYagna);
Vitasamajjana (thousand cows); Chaturvedi Tirtha (gift of daughter’s wedding);
Confluence of Vitasta and Dhyanadharini (Vajapeya); Harshapatha (gold); Deva Tirtha
(securing a son); Triloki (fame in Trilokas); Kapoteswara (attainment of Rudra Loka);
Pundarika Tirtha ( Pundarika Yagna); charity at the confluence at Vitasta and
Dhyanadharini (unending Punya till next fourteen Indras); Katha Tirtha ( ten cows);
Auojasa Tirtha ( Vajapeya Yagna); Shaila prastha and Vaiswana Tirthas ( instant wealth);
Kama Tirtha ( immediate realization of desires); Apsara Tirtha ( attractiveness and charm);
Tirthas of Rishikulyta, Deva Kulya, Ashwa Tirtha, Prabhasa, Varuna, Vahni Tirtha,
Chandra Tirtha, Naga Tirtha, Chakra Tirtha and Vamana (godaana Phala); Nanda Tirtha,
Skanda Tirtha, and Sureshwara (‘Mahima’ from Swarga); Pandava Tirtha (successful
fulfillment of Pancha Yagna responsibilities of each house holder); Ucchaisha Tirtha
(Recognition in Rudraloka); Ramaahlada Tirtha (lot of gold); Sindhu-Kanakavasini
Sangama (Rajasuya Yagna); River Pavana and Rajobindu Vinirmala (PundarikanYagna);
Lake Manasa on Ashadha Purnima (Agnishtoma); Meeting Place of Lake Maha Padma and
River Hiranya ( Ashvamedha); Bahurupa ( appreciation from Vishnu loka); and Tirthas of
Shatashringa, Vaishravana, Bhujaswami as also of Vasus, Rudras, Sadhyaas, Maruts,
Bhrigus and Angiras ( Ten Go-Daanaas).

Highlighting the significance of River Vitasta, Brihadashwa informed about the trilateral
confluence of Palasha-Shilama and Vitasta, bathing at that Place would fetch the fruit of
‘Shata Godaana’ (hundred cows). Palaashaacha Shilaamaacha Vitastaam yatra gacchati,
Gosavasya phalam tatra prateykam kathitam pura/ Nadi Kularaaneecha swamujjatey
Vithastathaa tatra Snaathswaa Kulam sheeghram puneetey Maanavottamah/ (Instant body
purification would be assured to the entire family and ‘Kula’ or it’s Sect by a thrust into the
Sacred waters where the hallowed Vitasta met River Kularani). Taking baths at the
Separate Meeting Points of Pushkara-renowned for the frequent visits of Sapta Rishis- and
of Vaaraaha Tirthas with the Holy River of Vitasta would earn ‘Atiratra and Agnishtoma
Phala’in the former case as also ‘Vishnuloka prapti’ and ‘Kuloddharana’in respect of the
latter case respectively. Snaanas at the area where Tirtha ‘Narayana Sthaana’ and River
Vitasta met should also bestow the same results as in the previous case.

Referring to the River Mahuri, Sage Brihadashwa said that Maahuri tu Nadi Punya
Mathuraiva viseshatah / Maahuri River is as significant as Mathura; its tributaries are all
the Sacred Rivers like Shatanila, Shamaala, Vimalodaka, Rahula, Shrimaadhya, the second
Mahanadi Shuddhaa, Samula and Surasa; holy dips in the ‘Sanagamas’ of these Rivers with
Mahuri would fetch ‘Dasha Go-Daana Mahima’, while bathing in another nearby Tirtha
called Ananta would gladden the hearts of Nagas. Similar ‘Punya’ of Go-danaas would
accrue to those devotees taking plunges in Bindu Nadeshwara Tirtha, Soma Tirtha,
Tungesha Tirtha Kshetra, Utankaswami, Rama Tirtha, Bhrigu Tirtha, and Angirasa Tirtha.

In conclusion, Sage Brihadashwa gave a vivid description to King Gonanda of the

Illustrious Kashmira, its Origin, people of virtue, its significance and innumerable
Sanctified Places dotted all over; Oh King! all the Rivers, Lakes and Mountains in
Kashmira are indeed most sacrosanct and hallowed; the Sacred ‘Pratimas’ / Figurative
Representations of Deities installed by Maharshis or Respected Personalities of Fame in
Kashmira were unique icons highly worthy of veneration; all the Tirthas and Rivers which
were recognised by all Nagas as hallowed symbols of Purity and Virtue; ‘Punya Snaanaas’
in these Tirthas and Rivers are indeed worthy of hundreds of Gold and Ornaments,
especially the bathings of the Holiest Vitasta and its various Tributaries; this Outstanding
River of Kashmira would relieve all kinds of sins-except of course the worst
‘Mahapatakas’- and added to such abolition of sins would bestow further the boons of
performing ‘Agnishtomas’! Sacred Baths before sun rise especially on the ‘Shukla
Trayodashis’ in winter with Goroja ointment applied on one’s heads would demolish all
sins, fulfillment of all desires, Yagna Phalas, and ‘Moksha Prapti’, possibly through out the
year. After bathing with sincerity and devotion, one should offer ‘Naivedya’ of cooked rice
and pulses with ghee to the Holy River and provide the ‘Prashaad’ to Brahmanas and this
act of veneration would indeed result in unimaginalble ‘fruits’. Such acts of devotion must
be performed at the Holy Places along the River Vitasta at the Spots like the Ashramas of
Vitastaakhya, Dhoumesha, Vitasta- Sindhu and several of such confluences.

‘Phala Shruti’ of Nilamata Purana

The virtuous Brihadashwa concluded his narration of Nilamata Purana to King Gonanda as
follows: Kashmirakaanaam Tirthaanaam phalam tey Kathitam mayaa, Sakalam Nila
Vaakyamcha Gamishyaami Sukhi bhava/ Idam dhaaryam prayatnena yanmayaabhitam
tava, Shrutvaitata phalamaapnoti Dasha Go-daanaam Narah/ (The unfolding of facts as
described above by King Nila concerning Tirthas in Kashmira and the rewards in visiting
them should make one delighted; retention of these details in memory with some effort
would indeed yield the remuneration of charity of ten cows).
While winding up the recounting of Nilamatha Purana, King Janamejaya specifically asked
Maharshi Vaishampayana about the Mahatmya of River Vitasta. The Maharshi replied that
Devi Daakshaayani / Sati Devi the better half of Maha Deva was herself a sacred
manifestation of Kashmira: Harasya dayitaa Bhaaryaa Sati Daakshaayani shubhaa,
Saivomaa kathitaa Rajan praapotey Vaivaswatentarey/ Himadra tanayaa saiva Yamunaa
paapanaashani, Manvantaraantey saivokthaa nourgarishtha Jagattraye/ Kashmiraa
kathitaa Devi Vitastaa saiva nimnagaa, Pataalaadyutthitaa Devee Shulaghaatita
Taranginee/ ( Devi Katyayani the wife of Hara was Sati Devi at the end of Vaivaswantaraa
and was also the River Yamuna which sprang from Patala loka by the hit of Skanda’s Sula;
that was the River Vitasta identified with Sati Devi herself).

River Vitasta was considered as Sacred and Sin-demolishing as River Ganga; in fact
Bhagiratatha brought the River from the Heavens to purify the bones of the dead ‘Sagara
Putras’, where as Vitasta did not have any such eventuality but purified the persons of all
their blemishes.All those who drank the holy waters of Vitasta were all destined to ascend
to Swagraloka where they would be treated to drink Somarasa. While Devas were satisfied
with the oblations that were made at the Yagnas on the banks of the holy Vitasta, Pitras
were contented with the ‘Shraadhas’ and ‘Tarpanas’ and Brahmanas with ‘Mrishtaanna
bhojana’ along with Dakshinas. Nagas, Rivers, Maharshis, Brahmanas, persons of all other
‘Varnas’, Devas, Gandharvas, Yakshas, Apsaras and Rakshasaas and so on approach the
Great Vitasta for their own reasons and most sigificanly to wash their body, heart and soul!

Further the various prominent Rivers approach The Most Hallowed Vitasta: Sindhurtrikoti
cha tathaa Vishoka Punyaa Nadi Harshapathaa Shivaa chaiva, Punyaa Sukhaa
Chandravati Sugandhaa Punyodaka kilbisha nashani cha/ Kulaaranih Paapaharaacha
Krishna Nadi Supunyaa Madhumatyaathaapi, Nadi Paroshani cha tatthaatra Punyaa
Praayanti Divyaa varadaam Vitastaam/ Gangaa Nadi Shambhujataakalaapey Chandrena
Devena tathaa vibhinna, Proktaa Nrilokey Nripa Chandrabhaagaa aayaati punyaam
vitataam Vitastaam/ (All the great Rivers like Sindhu, Trikoti, Vishoka, Harshapatha,
Sukha, Chandravati, Sugandha, Punyodaka, Kulakarni, Krishna, Madhumati, Paroshini,
Chandrabhaga, which is the alternate Rupa of Ganga, do all move towards the Unique and
Immortal Vitasta River) and so do all Tirthas, Sarovaras, Nadis, ‘Tadakas’and Wells; all
others concerned mentioned above approach the Celestial River to maximise their ‘Punya’,
especially on Bhadrapada Shukla Trayodashi.

Shrutwaa Vitasta Mahaatmyam muchyatey sarvakilbishaih,

Shrutwaa Nilamatam Sarvam Dasha Dhenu phalam labhet/

(Paying sincere attention to ‘Vitasta Mahamya’ would indeed destroy all sins and
transgressions. But closely following the proceedings of Nilamata Purana should grant the
additional worth of ‘Dasha Go-Daana’).
SHRIRASTU SHUBHAMASTU SANMANGAANIBHAVANTU