Buddha Avatar

Darkness of ignorance blinded earth after the departure of Lord Krishna (Krishna Avatar). The Kali Yuga (Epoch) set in with the air of decadence. True knowledge of the Vedas and the purity of the State of Devotion or Bhakti Yoga, was relegated to the background. Empty rituals like needless animal sacrifices, harmful superstitions such as caste-creed discriminations and distortions of Dharma, introduced by the demonic and orthodox Brahman, became the order of the day. Above all, the absence of love, compassion, tolerance, and peace, welcomed the prevalence of evil ignorance. Seeing earth degrading into hollow nothingness, Lord Vishnu manifested himself as Buddha,or the Enlightened One.

Srimad Bhagavatam deifies Buddha as the Dasavatar or Ten Avatars of MahaVishnu:
" matsya-kurmo varahas ca nrsimha-vamanas tatha |
ramo ramas ca ramas ca buddha-kalkis ca te dasah ||

In the Dasavatara-stotra section of his Gita Govinda, the renowned Vaishnava,poet Jayadeva Goswami (13th C AD) celebrates the Buddha as one of the Dasavatar of Vishnu: "O Keshava! O Lord of the universe! O Lord Hari, who have assumed the form of Buddha! All glories to You! O Buddha of compassionate heart, you decry the slaughtering of poor animals performed according to the rules of Vedic sacrifice."

The Great founder of the Buddhist faith, Gautama Buddha was born to Mayadevi and the virtuous king Suddhodhana, of the Shakya (Shaka) clan of Ksythrias or Royals in the Videhan (Nepalese) Dynasty around 3000 years ago. He was born amidst the sylvan surroundings of the Lumbini forest. He was named "Siddhartha Gautama". He was also called Gautama , because he was a descendant of Gotama, one of the Seven Great Sages or Sapta Rishis, mentioned in the Vedic religion and Puranas . Again "Siddhartha" implies a successful man whose aims are achieved/who is efficient in accomplishing his aims". Indeed Gautama would evolve as an enlightened sage called Buddha, who would become Siddhartha with the attainment of the Highest Truth in Moksha or Salvation.

The festivity following the birth of Prince Siddhartha was attended by the visionary hermit Asita, who predicted that either this extraordinary baby would grow up into a brilliant king (Chakravartin) or a venerated holy sage.

When Gautama was thirteen years old, he ventured out on with his royal escort. He "four sights": an old crippled man, a diseased man, a decaying corpse, and finally an ascetic. Gautama realized then the fundamental truth of life - that death, disease, age, and pain were inevitable to the mortals, in this valley of death, called Earth. The material prosperity yields no fruit, as man has to leave the mortal frame in death.

In the age of 16, Suddhodhana, his father got Gautama married to a cousin of the same age, Yashodhara,. Eventually their son, Rahula was born. However speculations on the graver aspects of life, continued to haunt Gautama.

The future Buddha, renounced the householder`s life in the quest of the Ultimate Truth. He could embrace this decision, because he had a sense of satisfaction, having been able to fulfill the duties or Karma, he, owed to Yashodhara and King Suddhodhana. His wife though would be intensely depressed, but still could live with the rearing of his son Rahula. While Suddhodhana would find solace in Rahula, as a shadow of Gautama and as the perpetuator of the posterity of the Shakya tribe.

The ascetic resorted to Samana-asceticism for six years to discover the Real Truth. It involved the difficult practice of extreme self-abstinence in intense penance to invite death and separate the soul from the physical frame. This brings in extreme happiness and peace.

He retired from Samana-ship. And afterwards, he practiced a Middle Path that had been advocated a lot in his teachings. This was a life of harmony between two extremes i.e., self-mortification and self-indulgence.

Gautama then journyed to Magadha, to learn the sublime destination of meditation. His Guru Alara-Kalama led him into an elevated formless world where physical matter is longer present. His second spiritual guide, Uddaka-Ramaputta, made him reach the ethereal state where neither thought nor non-thought existed.

Siddhartha absorbed all the knowledge that he could gather from the various methods of meditation. Yet his frantic search for the Absolute Truth continued. Finally he visited Gaya and settled under a Bodhi tree to quench his thirst. He comprehended the Inviolable Truth that Emancipation of the soul or Moksha by embracing the Four Noble Truths. They are:
[1] Suffering is universal. All are assaulted by death, disease, old age, sorrow, grief, despair and the cycles of rebirth. Worldly pleasures and luxuries are temporary, as death would overpower all.
[2] Desire and Aspirations, are the source of Suffering. The threefold cravings that bind man to the chains of birth and rebirth are Sensual Craving, Craving for Longevity, and Craving for Wealth and Power. There are also a sixfold desire harboured by the six sense organs: eye yearns for forms, the ear yearns for sounds, the nose yearns for smell, the tongue yearns for taste, the body yearns for objects, and the mind yearns for dreams.
[3] Suffering can end with the elimination of this three fold craving, by denouncing and rejecting it. It is the liberation and detachment culminates into the Bliss of Nirvana (absolute Enlightenment in freedom).
[4] The recognition of the Noble Truth , by walking on the Eightfold or Middle Path, dissolves all suffering and lamentation.

The Eightfold Path influences man to be spiritually reborn as Buddha into Enlightenment or Awakened Consciousness.

The eight ways are:
[1]Right Speech leads to Truth and Understanding
[2]Right Understanding leads to Wisdom
[3] Right Livelihood leads to Sharing
[4] Right Mindfulness leads to Purposeful Living
[5] Right Aspiration leads to Divine Inclination
[6] Right Behavior leads to Goodwill
[7]Right Absorption leads to Unity
[8] Right Effort leads to Highest Outcome

Dharma in Buddhism is depicted as a Wheel of Dharma or Righteousness. Buddhism highlights Dharma not as a philosophy, but as a law of the universe. Morality reins supreme in the beginning, in the middle and in the end, even if vice tries to replace it. The Wheel of Dharma continues to rotate, covering all the aspects of life. Dharma should reside in the acts or Karma that an individual perform. It is one`s deeds that yield the consequences. If a person as the religion or Dharma of life, the Wheel of Dharma or the Order of the Circularity of Existence authentically adheres to, goodness in action or Karma, definitely rewards. All that is well ends well. But if sin is committed and repentance is not felt, punishment in the form of suffering befalls. It multiplies the degree of pains in the cycle of birth and rebirth. Therefore Karma is Dharma or Work is Religion.

Buddha propagated the doctrine of Ahimsa or non-violence. Torture of one being by the other, hurting one by inflicting pains and sadness or unkindness in any form is strictly prohibited in Buddhism. What Buddha spread among the depraved and corrupt people of his times, was the gospel of love, kindness, patience, humility, sacrifice and self-restraint ushers in ultimate happiness and illumination of the Purest Knowledge.

Aptly has described the Brahmanda Purana that Buddha reestablished a reign of Dharma, cultivated by the virtuous gods and Devas. Buddha reformed the downtrodden demons, symbolising wickedness, their characteristic property.
"Mohanartham danavanam balarupi pathi-sthitah |
putram tam kalpayam asa mudha-buddhir jinah svayam ||
tatah sammohayam asa jinadyan asuramsakan |
bhagavan vagbhir ugrabhir ahimsa-vacibhir harih ||"

This message when translated, approximates to: "In order to delude the demons, he (Lord Buddha) was present in the form of a child on the way while the foolish Jina (a demon), imagined him to be his son. Later on, Lord Sri Hari (as avatara-buddha) expertly deluded Jina and other demons by his strong words of non-violence."

Buddha traversed all over the country , inspiring people with the mantra of "Truth" and Ahimsa, nurtured by the Three Gems-Dharma( Religion of Righteousness), Buddha(Perfectly Enlightened Mind) and Sangha(the Awakened Beings who provide support and guidance). Two reputed teachers, Sariputra and Maudgalyayana, and their two thousand disciples joined him. Even Buddha`s Father, King Suddhodana, Maha-Prajapati, the Buddha`s stepmother, and the Princess Yasodhara, his wife, and all the members of the Shakya clan, became his devoted and faithful followers.

For forty-five years the Buddha preached, at Vaisali on the way from Rajagriha to Sravasti, he became ill and foretold that after three months he would enter Nirvana. Still he voyaged to the border of Kuninagara castle. He delivered his last sermon to his favorite disciples before he entered into Parinirvana, to leave his mortal structure.

Buddha affirmed the cult of spiritual richness. He avowed that what is imperishable is the soul or Atman. Therefore spiritual sacredness is the greatest wealth that survives the attacks of time and death and gifts ecstasy. He is an Avatar in the truest sense of the word. Robert Crosbie`s The Friendly Philosopher illustrates the role of an Avatar:

"A Siddha-Purusha (perfect man) is like an archaeologist who removes the dust and lays open an old well which has been covered up by ages of disuse. The Avatara, on the other hand is like an engineer who sinks a new well in a place where there was no water before. Great Men give salvation to those only who have the waters of piety hidden in themselves, but the Avatara saves him too whose heart is devoid of love and dry as a desert."

Kalki Avatar

Kalki Avatar is described as the last of the Maha Avatars of Lord Vishnu, who will appear to end the Kali Yuga or the Dark Age. The Kali Yuga is known as the Iron Age and thus Kalki will be the Avatar or the Incarnation in the age of machines. Kalki Avatar is described in the Vishudharmottara Purana as a robust young man, riding on his white horse, Devadutta and with a shiny sword raised in his hand. While some sketch him as being four-armed, most of the records focus on him as two-armed. The scriptures portray emergence of Kalki as a blazing Light when he descends from heaven. Kalki Avatar is being listed as the tenth avatar in Garuda Purana while in Bhagavata Purana lists Kalki Avatar as 22nd avatar in the list of twenty-five avatars.

The portraiture of Kalki is imbued with symbolic overtones. Kalki would ride on the horse of purity and might, and ward off and destroy the prevalent evil with his lashing sword of Dharma or righteousness. Therefore his name is endowed with deeper meaning. The name Kalki, literally communicates the meaning, `Annhilator of Ignorance`. The epic, Mahabharata specifically depicts the descent of Vishnu as the Kalki Avatar. The pious sage, Markendaya, illuminated Yudhisthir, the first of the Pandavas, on this precious knowledge. Markendaya informed that in a certain village called Shambala, Kalki would evolve. He will be born as a son to a virtuous Brahmin couple called Vishnuyasha and Sumati, on a bright fortnight of the lunar month of Baisakh, on the 12th lunar tithi or occasion of (Dvadashi). The Brahman boy will be endowed with the gifts of intelligence, strength and velour. He will assemble other Brahmins into a formidable army to eradicate evil totally.

He will be identified by two of the Nine Immortals or Chiranjeevin currently residing on the planet. They are characters from the Mahabharata, Parashurama and Ashwatthama. Parashurama is the sixth Avatar of Vishnu, who replanted the flag of Dharma, by wiping off the oppressive Kshatriya clan or warrior class from the face of the earth. Parashurama will appear to be the spiritual guide of Kalki, by educating him to undergo penance. Parashurama himself meditated with utmost devotion for 1000 years. Lord Shiva then blessed him with a divine weapon for cleansing vice, as a reward of such penance. He would help Kalki to march forward, following the same path, achieve the Ratna Maru sword and the heavenly parrot, Shuka from Shiva and accomplish his task.

He will marry Padma, the Avatar of Vishnu`s consort, Devi Lakshmi and have two children, sons Jaya and Vijaya. Kalki will also perform the grand Ashwamedha Sacriifice to abolish all vitiated kings and false prophets, before embarking on the mighty assignment of the final obliteration of evil and misery in the Kali Yuga. After the completion of his work, the human shape of Kalki, will expose itself in the four-armed cast of Maha Vishnu and return to his celestial abode of Vaikunth. Kalki Avatar will be that redemptive force that will purge formation of the disgraceful burden of sins.

Vamana Avatar

Vamana AvatarBali, the King of the Daityas or Asuras i.e. demons in the Treta-Yuga, or the second epoch of the Cosmos,

reached the zenith of power and fame. He owed his tremendous success and prosperity in life to his observance of an

austere and virtuous lifestyle. He performed a lot of ritual sacrifices or Yajna to consolidate his sway over the three

worlds of the universe, namely Heaven, Earth and Underworld.

The Devas or gods were pretty alarmed by this growing command of Bali, over the three worlds. They resorted the sanctuary

of Protection, MahaVishnu.

Vishnu camouflaged himself in the diminutive form of a dwarf, and visited Bali, on the occasion of his last Yajna. He

approached the generous Bali, venerated also as Mahabali, for alms. He revealed before Bali, his deep desire. He told

that he wished that King Mahabali would gift him as much land as he could cover with his three steps. Bali delightfully

agreed to the request.

Sukracharya, the wise and visionary Guru or Teacher of the Daityas, could identify Vamana as Vishnu. He advised Bali not

to concede to the Vamana`s wish, but Bali suspected nothing. He was probably, relaxed, thinking of the small amount of

land that the little foot-size of the Vamana could cover.

Vamana assumed an awesome colossal stature, before the stunned Mahabali. With one-step he astrode the whole earth and in

the second he, encompassed the heavens. King Mahabali, then recognized the Transcendental Being of Vishnu, disguised as

Vamana. There was no place left where Vamana can put his third step. The pious and truthful Mahabali, kept his promise.

He bowed down before the Omnipotent Power and offered his head, for putting the third step. Vishnu was immensely pleased

with the goodness of Mahabali. He educated Bali about the demerits of pride and arrogance, which forbids man from optimum

progress. He allowed Mahabali to take shelter in the Paradise of the sacred abode, where lived the pure Prahlada.

MahaVishnu further blessed Mahabali, that he would be the ruler of the earth in the following age or Yuga.

Parashurama Avatar

Parashurama is considered as the son of a Muni called Jamadagni. He belongs to the Treta Yuga. Kenuka was his mother who belonged to the Kshatriya caste. The myth relates that the princess, his mother, having committed a sin, his father commanded his sons to put her to death. All refused to kill his mother except Rama, the youngest, who seized his axe and felled her to the ground. In reward for his triumph of duty over feeling he received the gift of invincibility. Parashurama was bestowed with the power of being both physically and mentally strong. He was impossible to be defeated by anyone.

Kartavirya, king of the Haiheyas, coveted the divine cow Kamadhenu which belonged to the Muni, and took it from him by force. When Parashurama was on his visit to Jamadagni, he went forth to recover the cow, and soon killed the robber king. The sons of Kartavirya, to avenge their father death, attacked the hermitage of Jamadagni, when Parashurama was away. They killed Jamadagni. Parashurama returned to lament his father`s unmerited fate and vowed that he would destroy the whole Kshatriya race.

He had received an axe after undertaking a penance to please Lord Shiva, from whom he learned warfare methods and other skills. Parashurama sometimes is also considered is to be a Brahmakshatriya. In his later life he gave up violence and became an ascetic. The territories he received from the Kshatriyas were distributed among a clan of Brahmins. They ruled these lands for many centuries. The territories included Kingdoms like the Cheras, Pandyas, Dravida, Mushika, Karnataka and Konkan.

Lord Vishnu sixth incarnation is considered by scholars to relieve the Earth`s burden by eliminating the sinful, destructive and irreligious monarchs who neglected their duties as kings. Parashurama is less worshipped unlike other avatars of Lord Vishnu. However in South India near Udupi there exists a major temple where Parashurama is worshipped. He is also worshipped in a temple at Parashurama, in Maharashtra`s Ratnagiri district as he is considered the savior of Konkan Coast. There are Parashurama temples throughout west and North India. There is a temple of Parashurama situated in Akhnoor in Jammu and Kashmir.

Varaha Avatar

Pralaya or Destruction of the Cosmos in the Great Flood, during the Satya Yug, was followed by the beginning of a new Kalpa or cycle of existence. Brahma, the Creator of the Universe, was engaged in the mighty assignment of the creation of the cosmos. But Earth or Bhoomadevi , was in a topsy -turvy state, being ravaged by the surging waves. Ultimately, the wretched Bhoomadevi sank to the bottom of the measureless depths of the ocean.

Brahma witnessing such terrible misery, fervently appealed to the Benevolent Authority of Lord Vishnu, "O Lord, please come to my rescue and retrieve Mother Earth". As he uttered this prayer with an attitude of absolute helplessness, a tiny white boar, even smaller than the size of his thumb, appeared out one of his nostrils. To his sheer surprise, the boar continued outgrowing, until it has assumed a gigantic structure. Brahma realized the Boar or Varaha, as the Protector, Lord Vishnu.

Varaha Avatar With a thundering roar, the Boar stormed through the clouds and zealously plunged into the ocean. After a frantic search, the Varaha Avatar discovered Bhoomadevi , stuck in the ocean-bed. Penetrating the ocean-bed with his tough tusks, he dug up Bhoomadevi. Then, he carried Bhoomidevi upwards, towards the surface.

Meanwhile, there arrived the disruptive demon or Asura, called Hiranyaksha. Hiranyaaksha had turned out to be a formidable foe of the Devas or gods, after achieving boon from Brahma, through a severe penance. He heinously used to invite the Devas for combat, threaten them with his ferocity and defeat them decisively. He approached Varuna, the God of water, for the malicious sport. But Varuna understood his mal intentions, and own self-limitation, unsuitable to be at par with the Asura`s stength. He refused and at the same time, suggested Hiranyaksha to pose a challenge to Vishnu.

He met Narada Muni, the Divine sage and a dedicated devotee of Lord Vishnu, and gathered the news from him, that Vishnu was escalating upwards with Bhoomadevi on his tusks, from the ocean. The impudent Hiranyaksha, blinded by pride and overriding arrogance, leaped into the ocean. He noticed the Varaha Avatar of Vishnu, bearing Bhoomadevi, and rushed upto him, instigating the Lord for a fight - " Hey beast, leave Bhoomadevi alone and come and fight me." The Varaha, heedless of the Asura`s loathsome activities, first deposited Bhoomadevi on the shore, to ensure her safety. He bestowed Divine Benediction on Bhoomadevi, " May you fit into the Divine order".

It was time to ward off the evil with the greatest of valor, exercisable by Vishnu only. A tremendous battle was generated. Simultaneously, Brahma, spurred the wrathful Varaha, with the caution, "Twilight is approaching and in an hour he will become more powerful and formidable. So, slay him quickly and rid us of all menance." The urgency propelled the Lord to fiercely cast the crushing deathblow upon the viscious Asura. The Asura was destroyed andb the Bliss of peace and order, was restored to the Universe.Brahma and Devas, expressed their gratitude by eulogizing The Lord`s Magnificence.

Varaha Avatar, like Matsya and Kurma Avatar, reinforces the inviolable truth, that God can take any form, while coming to the rescue of the virtuous. Therefore, true religion must impart the essential education that God resides in every creature, because all are but His Manifestations.

Narasimha Avatara

As mentioned in the Puranas, Narasimha Avatara was the fourth incarnation of Lord Vishnu. The incarnation was in the form of a man-lion. The word Narasimha is derived from `Nara` means a man and `Sinha` a lion.

The idol of Narasimha widely worshiped in deity form by a significant number of Vaishnava groups. He is known mainly as the `Great Protector`, being a form of Vishnu or Krishna, who specifically defends and protects his devotees at the times of need.

In a mythical story as mentioned in Vishnu Purana it is said that one of the two doorkeepers of Vishnu`s paradise, came down to earth as a monarch, named Hiranyakasipu. Hiranyakasipu was pitiless, harsh and unjust. He behaved this way particularly towards his son named Prahlad. But he had obtained from Brahma, by severe penance, the boon that he should not be slain by any created being.

Hiranyakasipu became very proud, and required all persons to honour him by saying, `Om Hiranya` in adoration to Hiranya. If anybody did not say so he ordered that being to be punished. His son Prahlad, who was a devoted worshipper of Vishnu, would not obey his father`s order, but continued to say `Om Namah` meaning Om Vishnu.

Hiranya argued with his son Prahlad because of this, but it was vain. Then he attempted to punish and kill him, but in vain. Prahlad was struck heavily but did not feel the strokes. Then he was cast into the fire but was not burnt; he was trampled on by elephants, but continuing to think of Lord Vishnu he was not hurt. He was then again thrown confined into the sea but a fish carried him safely to shore. At last, when Prahlad did not cease praising Vishnu, and asserted that he was everywhere and in everything, Hiranya retorted. Prahlad rose and struck a column of the hall in which they were assembled; and behold, there issued from it Vishnu, in a form which was half-man and half-lion, and tore Hiranya to pieces.

Based on this story, it is believed by supporters that Narasimha protects his sincere devotees when they are in extreme danger.

Kurma Avatar

The Devas lost their inherent glory and power, as a repercussion of the curse that befell them . Indra, the king of Devas or Devraja, once invoked the wrath of the headstrong sage, Durvasa, by insulting him. The enraged Durvasa cursed him the loss of power and prestige.

The Devas were intensely vexed by the demons or Asuras. The enemy clan of Asura, grabbed the golden opportunity. They dethroned the weak Indra and his associate Devas. The distressed Devas, then fervently appealed to the Holy Trinity or Trimurti, consisting of Brahma, Vishnu and Shiva. They suggested the Devas to procure, the Elixir of life, contained in the Amrit Kumbh or Pot of Ambrosia, embedded in the milk-ocean. Amrit will bless them with the gift of Immortality.

Kurma Avatar - Samudra Manthan Vishnu advised them to enter into an alliance with the resister Asuras, as the Samudra-Manthan or the Churning of the ocean, is a mighty task. It would be well worked out under a concerted effort of the Devas or Asuras. The churning should be exexcuted with Mandar Parvat or Mountain, as the churning-rod, and with Vasuki, the divine and mammoth serpent, the King of Snakes, as the churning -rope.

The clever Brihaspati, the Guru or Teacher of the Devas manipulated the demons. Asuras agreed, being allured with the bright prospect of the Ambrosia and abundant opulence, hidden in the sea. After immense toil, the Deva-Asura group uprooted the Mandar Parvat, from its site to carry it to the ocean. But the assignment seemed next to impossible. Vishnu, commanded, his Vahana or Vehicle Garuda, to place it on the ocean.

The churning of the ocean commenced with Mandar and Vasuki. But after sometime, Mandar, with no support at its base, slides down inside the depths of the unfathomable ocean. The Devas and Asuras, finding themselves in dire straits, resorted to the help of Vishnu.

Vishnu evolved in the appearance of a giant Tortoise or the Kurma. The upper right arm of the incarnation holds the `Mace` of Vishnu called Kaumodaki, which literally means ` the thing that inebriates the mind`. The mace thus symbolizes the power of knowledge, because knowledge dazzles and elates the mind. All physical and mental power is derived from knowledge. Knowledge can be the power of time as it can conquer time. Thus the mace is also identified with Goddess Kali, who is the power of time and destroys all that opposes it.

The second right hand of Kurma Avatara holds the lotus, which signifies detachment. Lotus grows in muddy water but neither water nor the dirt can stick the petals of this beautiful flower. Like lotus, Vishnu bestows with life`s pleasures but never gets entrapped by the charms of world.

There is a discus in the upper left hand of the Kurma Avatara. Vishnu`s discuss is called Sudarshana, which literally means beauteous sight. It is the symbol of a sharp instrument, which removes all the obstacles and helps to attain enlightenment.

The other left arm of Kurma holds the conch, which symbolizes for existence. The conch has the form of multiple spirals, which start, from a single point in the form of increasing spheres. It is thus associated with the elementary nature of water. When blown, the conch produces a primeval sound from which the creation developed.Kurma Avatar, dived into the ocean, and lifted Mandar, by placing it on its robust back. The elated Devas and Asuras, resumed churning with renewed zest and vigour.

Thus the Caring Rescuer Vishnu demonstrates in the history of his Kurma Avatar, his Will to solve the problems of his devotees in the best way.

Matsya Avatar

Matsya Avatar or the Fish Incarnation is the first of the ten Divine Incarnations or Dasavatars of Lord Vishnu. Vishnu is the Preserver of the Universe in the Holy Trinity or Trimurti of Brahma, Vishnu and Shiva in Hinduism. Indeed, the renowned Maithali (a region of India) poet , and dedicated devotee of Shri Vishnu, celebrated the marvelous aura of Matsya Avatar, " All glories to you, O Lord of the Universe, who took the form of a fish. When the sacred hyms of the Vedas were lost in the waters of universal devastation, you swam like a boat in that vast ocean to resue them.

A Kalpa, meaning one cycle of existence, with a span of 4320 million years, in Hindu Mythology, is equal to one day of Brahma, the Creator of the Universe. On the verge of completion of each Kalpa, and one day of Brahma, Brahma falls asleep. When he does so all of Creation, dissolves into his sleep, signifying the end of Creation. Except, the Vedas are immutable and beyond destruction. Their habitat is inside Brahma. They contain the instructions for Creation, and are hence indispensable to resume the Divine Creational Process. Bhagvat Purana, reports, that once Brahma yawned and the precious Vedas, flowed out of his lips.

Matsya Avatar Meanwhile, Hayagriva, the Asura or demon, scheming to gain the desired immortality, a prerogative of the Devas or gods, was wandering nearby. He instantly stole the Vedas and devoured them. Such insidious intent of the Asura, precipitated a crisis. Vishnu, who feigned Nidra or Sleep, witnessed the entire offence. He was speculating on how to retrieve the treasured Vedas, when he located the pious King Satyavrata, offering prayers to Vishnu, with his waist deep down in water. Satyavrata is also called King Manu. Manu is the poto-Adam figure, and the progenitor of mankind. Manu and his wife were the first parents of the Kalpa.

Vishnu immediately assumed the shape of a tiny fish and swam into Satyavrata`s hands. Vishnu, in the disguise of a fish, entreated Manu, who is virtue personified, to save him from being engulfed by the big fish. The kind Manu put the small creature inside a vessel, full of water. Overnight, the fish outgrew on a surprising scale. Manu had to shift him from the vessel into a bigger tank. But the fish continued growing abnormally. It requested Manu for larger space to live, and Manu accordingly kept it in a pond. Manu, exhorted by the enlarging fish, then dropped it in the greater expanse of a large lake. However, the growth rate did not stop escalating. Finally, the bewildered Manu, impelled by the fervent appeal of the mammoth fish for enormous space, placed him in the ocean. But the fish urged Manu, not to leave him in the ocean. Otherwise, the gigantic ocean-beings would swallow him. It was then that the devout Satyavrata, already amazed by the extraordinary growth-speed of the magical fish, pledged it to disclose its actual identity.

Lord Vishnu made his Celestial Revelation before the awed Manu. Satyavrata, instantly bowed down before him and wished to know the reason behind the Lord`s appearance in the frame of a fish. The omniscient Lord, informed him about the forthcoming Pralaya or Destructive Forces that would vanquishing the Earth, with Great Deluge- "I have manifested for the protection of this universe and for the destruction of the wicked. Just a week from now, the ocean will rise and inundate the entire Universe. At that time you will see a spacious boat approaching you. Do collect all the seeds , plants and animals required for the next spell of creation and get into the boat and wait for me. Take Vasuki, the King of Snakes. The Sapta Rishi or the Seven Sages will also be with you."

Matsya Avatar left to accomplish its mission. He tore apart the Asura Hayagriva, and collected the lost Vedas.

As had been predicted by the Divine Fish, an all-annihilating flood occurred. Meanwhile, a boat appeared where Satyavrata was waiting with the seeds, plants and animals, and the Sapta Rishi, to take refuge in the boat amidst death`s clutches. When everybody had boarded the huge boat, the boat was fastened to the Fish`s horn, with Vasuki serving as the rope. They sailed in the turbulent water, all through the night of Brahma`s single day. Vishnu thus, rescued life from ceasing. He also by giving shelter to all the creatures, maintained the flow of life that will perpetuate in the next Created Cosmos.

The Matsya Avatar of Vishnu focuses the perpetual love and concern of the benevolent Vishnu, for the entire Creation that had sprouted from Ishvara.

Lord Rama

Rama, the perfect avatar of the Supreme Protector Vishnu, is an all-time favorite among Hindu deities. The most popular symbol of chivalry and virtue, Rama - in the words of Swami Vivekananda - is "the embodiment of truth, of morality, the ideal son, the ideal husband, and above all, the ideal king."

A Real Historical Figure:
The seventh incarnation of Lord Vishnu, Rama is said to have taken birth on earth to annihilate the evil forces of the age. He is widely believed to be an actual historical figure - a "tribal hero of ancient India" - whose exploits form the great Hindu epic of Ramayana or The Romance of Rama, written by the ancient Sanskrit poet Valmiki.


When did Rama Live?:
Hindus believe that Rama lived in the Treta Yug. But according to historians, Rama was not particularly deified until the 11th century AD. Tulsidas' outstanding retelling of the Sanskrit epic into the vernaculars as the 'Ramcharitmanas', greatly enhanced the popularity of Rama as a Hindu god, and gave rise to various devotional groups.

How to Identify Rama:
To many, Rama is hardly different in looks from Lord Vishnu or Krishna. He is most often represented as a standing figure, with an arrow in his right hand, a bow in his left and a quiver on his back. A Rama statue is also usually accompanied by those of his wife Sita, brother Lakshmana, and the legendary monkey attendant Hanuman. He is depicted in princely adornments with a 'tilak' or mark on the forehead, and as having a dark, almost bluish complexion, which shows his affinity with Vishnu and Krishna.


Comparison with Lord Krishna:
Although Rama and Krishna, both incarnations of Vishnu, are almost equally popular among Hindu devotees, Rama is seen as an archetype of righteousness and the most sought-after virtues in life, in contrast to Krishna's dalliances and shenanigans.

Why "Shri" Rama?:
The prefix "Shri" to Rama indicates that Rama is always associated with "Shri" - the essence of four Vedas. Uttering his name ("Ram! Ram!") while greeting a friend, and invoking Rama at the time of death by chanting "Ram Naam Satya Hai!", show his popularity and admiration over Krishna. However, the shrines of Krishna in India slightly outnumber the temples of Rama and his monkey devotee Hanuman.

Lord Krishna

Krishna is usually regarded as the eight incarnation of lord Vishnu and was born in the Dvarpara Yuga as the "dark one". Lord Krishna is the embodiment of love and divine joy, that destroys all pain and sin. He is the protector of sacred utterances and cows. Krishna is an instigator of all forms of knowledge and born to establish the religion of love.

Little Krishna
Krishna was born as the 8th child of Devaki, sister of the cruel demon king Kamsa. The sage Narada had predicted that Kamsa would be killed by his nephew, so the king killed Devaki´s first six children. The 7th, Balarama escaped and the 8th, Krishna, was secretly exchanged for a cowherds daughter.

The demon king Kansa send many demons to kill Krishna, but all were defeated. Among them were the whrilwind demon Trinavata, Vatasura disguised as a calf, the enormous crane Bakasura, Aghasura the demon snake and the monstrous horse Keshisura. Lord Krishna also mastered the five-headed demon snake Kaliya, to stop it from poisoning the holy river Yamuna and send it back to the ocean. He jumped on the snake from a big Kadamba tree and then defeated him by dancing on his heads.

Krishna was brought up in a cowherds family and loved to play the flute to entertain the other cowherds, the milkmaids, and the cows. As a child, Krishna had great love for his foster-mother Yashoda and their relationship stands as a great exemple for the love between a mother and her child. Krishna also became very famous for teasing the milkmaids of Vrindavan as well as Yashoda. He and his friends would steal milk and butter, let the cows go free at milking time, hide the clothes of bathing girls or even break the water pots the milkmaids were carrying on their heads. Little Krishna was not just teasing purely for the fun of it. He wanted to destroy the ignorance of his devotees, teaching them not to be attached to matter and forms and only focus on him. As such, Lord Krishna is the deity of Hasya or Humour and a messenger of peace.

Krishna and RadhaKrishna, Radha and Leela
Radha and Krishna are the divine couple that rules love, romance and the aesthetic sense. Radha was foremost among the milkmaids of Vrindavan, as the incarnation of Lakshmi, Vishnu's spouse and Krishna's obvious favorite.

Love and devotion may also find beautiful expression in the relationship between lovers. In India, women often see their husbands as Krishna, while men see their wives as Radha, the beloved. When men become gods and women goddesses, then we do not see the imperfections, and see only perfection, divinity. Surrender and serving each other are the keys to any good relationship, which becomes a rehearsal of surrender to the universe and the divine.

While Krishna's love was truly universal, Radha sometimes expressed feelings of jealousy. Like it is shown in the painting here, one day Radha became jealous of Lord Krishna' flute, because it was allowed to touch his lips and because he would breath his prana into it. Thus she took it from Krishna and then did not want to return it. Some thus see the relationship between Krishna and Radha as the love between god and man, between self and ego.

One moonlit night, Krishna multiplied his body into many to dance with all the milkmaids and fulfill their desire for union with him. The love between Krishna and the milkmaids represents the divine play (Leela) between reality (consciousness) and illusion (form), purusha (soul) and prakriti (primordial nature), divinity and humanity. The maidens dance around Krishna as electrons dance around the nucleus of every atom, and as body molecules and energies dance around the soul of every being.

Lord Krishna was only eight years old when he left Vrindavan and and his beloved Radha to study in the ashram of the saint Sandeepani. Therefore, everything that happened between Krishna and Radha or Krishna and the milkmaids took place when they were children. They were all very conscious of being incarnations of divine beings and saints. Whatever happened between them can only have been very romantic and spiritual. A lot of it was child-play.

Bhakti for KrishnaKrishna and Bhakti
After Krishna killed Kansa, he became king. In the great Mahabaratha epic, Krishna spoke memorable words on the essence of Bhakti Yoga or the yoga of pure spiritual devotion. During the battle of Kurukshetra, Lord Krishna revealed to Arjuna the essence of Bhakti Yoga, of love for God which is love. This revelation is found in the famous Hindu scripture called the Bhagavad Gita. The Deity is the beloved and the devotee is the lover. When the Bhakta is blessed by divine grace he feels undivided union and non-dual consciousness.

Bhakti Yoga is regarded as the most direct method to merge in cosmic consciousness. Food, sex, sleep, attachments, responsibilities - all are no longer important in Bhakti Yoga : only worship is. Paintings and sculptures of deities are an essential part of the Hindu worship known as Puja. In temples or home shrines, one finds images of many gods and goddesses that are worshipped on a daily basis, decorated with flowers and offered food and incense, such as this Krishna statue.

Summary of the Bhagavad Gita

The Bhagavad-gita opens with blind King Dhritarashtra requesting his secretary, Sanjaya, to narrate the battle between his sons, the Kauravas, and their cousins, the Pandavas. Lord Krishna, the Supreme Personality of Godhead, out of affection for His devotee, the Pandava prince Arjuna, has agreed to drive his chariot. As Arjuna takes up his bow and prepares to fight, he sees the sons of Dhritarashtra drawn in military array and requests infallible Krishna to draw his chariot between the two fighting forces. There in the midst of both armies, Arjuna's mind reels as he foresees the imminent death of his teacher, relatives, and friends. He throws down his bow and arrows and decides not to fight.

In Chapter One and in the beginning of Chapter Two, Arjuna presents his arguments for refusing to fight. Basically, he fears the sinful reactions of killing. But after Arjuna surrenders to Lord Krishna and requests the Lord to instruct him, the Lord begins countering Arjuna's objections. First, Krishna analytically explains that fighting in His service is transcendental and will bring no sinful reaction. Krishna also explains the Vedas' purpose as to gradually elevate souls to Krishna consciousness. Krishna thus encourages Arjuna to remain fixed in His service - fight - and ignore his mind's desires.

As Krishna's explanations why Arjuna should fight were only a summary, and since Krishna glorifies both 'buddhi-yoga', intelligence used in spiritual advancement of knowledge (2.45, 2.49-50), and 'karma', work (2.47-48, 2.50), Arjuna becomes confused and wishes to use Krishna's instruction to perform 'buddhi-yoga' as an excuse to retire the battlefield for a life of contemplation. Arjuna therefore opens Chapter Three asking Krishna why He is encouraging fighting if intelligence is better than fruitive work.

Krishna then explains 'karma-yoga', reaction-free devotional work, and clears up Arjuna's mistaken idea that all work is fruitive and leads to bondage. Krishna explains that Arjuna should fight, for avoiding sinful reactions though devotional work is better than attempting to escape reactions though renouncing work. Krishna also instructs Arjuna to fight to set the proper example of duty. Krishna therefore tells Arjuna to fight, but with knowledge and detachment (3.29-30), without falling victim to his own attractions and aversions.

Then, in answer to Arjuna's question on the cause of a soul's being impelled to improper action or neglect of duty, Krishna names the enemy: lust. He then recommends Arjuna to regulate his senses, become fixed in his pure identity as a servant of Krishna, and thereby avoid lust's control. Then, with spiritual strength and deliberate intelligence, he should conquer that forceful enemy - lust.

Since in Chapter Three, Krishna has recommended that Arjuna fight in full knowledge of Him (3.30), the Lord, in Chapter Four, explain different aspects of transcendental knowledge. First Krishna explains attaining knowledge through the disciplic succession. Then after successively explaining Hi appearance and then His mission, the Lord explains His devotional service as the goal of (Krishna had already referred to the importance of performing 'yajna', sacrifice, in 3.9 Krishna next explains the soul's relationship with Him as eternal His part and parcel, which one must approach a bonafide spiritual master to learn. Chapter Four ends with Krishna glorifying transcendental knowledge and requesting Arjuna to arm himself with this knowledge - which burns all sinfull reactions to ashes - and fight!

After Arjuna has been impressed with the importance of both work (which requires activity) and seeking knowledge (which tends to be inactive), Arjuna is perplexed. His determination is confused, and he sees fighting and knowledge as contradic Therefore Arjuna opens Chapter Five by asking Krishna to definitivelly explain whether the renunciation of work (speculation, 'sankhya, jnana', inaction-in-knowledge) or work in devotion is superior. Krishna answers that one who is detached from his work's results is the one who is truly renounced. Such a person knows that while the body acts, he, the soul, actually does nothing. Arjuna should therefore, do his duty steadily act for the satisfaction of Krishna. Impartially viewing the external world, he should reside in his body aloof from bodily activities. By fixing his consciousness on the Supreme and knowing that Krishna is the true enjoyer, the goal of sacrifice and austerity, and the Lord of all planets, he, the pure soul, will find true peace beyond this material world.

In the first five chapters, Krishna has explained 'buddhi-yoga', working with consciousness focused on Krishna without fruitive desires. The Lord has also explained 'sankhya', 'karma-yoga',and 'jnana-yoga' to obtain liberation and as steppingstones to Krishna consciousness. Now, at the end of the Fifth Chapter (5. 27-28) and continuing on to the Sixth Chapter (wherein Krishna explains practical points for a practicioner), Krishna explains 'dhyana- yoga' concluding that 'dhyana', or meditation upon Krishna, is meditation's final goal.

Krishna begins the Sixth Chapter by explaining that the neophyte yogi engages in fruitive sitting postures while the advanced yogi, the true 'sannyasi', works without attachment. Such a yogi liberates, not degrades, himself by his mind's activities. Carefully controlling his mind and engaging it body, and his self in Krishna's service, the yogi strictly practices 'dhyana- yoga' in a secluded place. Fixing his mind on the self and on Krishna, he attains transcendental happiness in the kingdom of God. Arjuna then points out the main difficulty in practicing yoga is controlling the mind. Krishna responds by saying that one can overcome the obstinate mind through constant practice and determination. In responding to Arjuna's about the fate of an unsuccessful yogi, Krishna answers that one unsuccessful in his practice will still take birth in a family of wise transcendentalists and automatically become attract yogic principles. Krishna finally states in the last two verses of the chapter that the yogi is greater than the ascetic, the jnani and the karmi. And the greatest of all yogis is he who always thinks of Krishna and with grest faith worships Him in loving service.

Knowing Krishna's instruction at the end of Chapter Six, one should initiate his practice of yoga from the point of concentrating of the mind upon Krishna. Chapter Seven thus opens with Krishna explaining knowledge of Himself and His opulent energies. Thus Arjuna can fully worship Krishna, as described at the end of Chapter Six, and think of Him with devotion as he fights.

Krishna first explains that as He is the Supreme Truth, everything in existence is a combination of His material and spiritual energies. He is the active principle within all and is all- pervasive through His diverse material and spiritual energies. Because the world's activities are conducted by the three modes of nature which emanate from Him, (Although Krishna is independent and above them) only those who surrender to Krishna can cross beyond these modes to know Him. Four kinds of impious souls never surrender to Krishna while four kinds of pious souls do surrender. Krishna also covers Himself from the impersonalists, who are less intelligent, and from those who surrender to the demigods. But those who are truly pious, the undeluded, serve Krishna as the governor of the material manifestation, the demigods, and sacrifice, can know and understand Krishna - ev the time of death.

Chapter Eight begins by Arjuna asking Krishna about Brahmam, karma, the demigods, the material world, and knowing Krishna at the time of death. Krishna first briefly answers Arjuna's first five questions and then begins explaining in detail how to know Krishna at the time of death. Since one attains what one remembers at the time of death, if one remembers Krishna, one goes to Him. Krishna then explains how He can be constantly thought of as the transcendental person who knows everything, the oldest controller, the smallest, the maintainer. Thus by pract yoga and remembering Krishna, Krishna explains, one will go to the eternal spiritual world and never again to return to this temporary, miserable material world. Then, after describing the different yogic ways in which one may leave this world, Krishna advises Arjuna not worry about other paths - either Vedic study, yoga, austere sacrifices, charity, jnana, or karma - for the results of these will all be obtained through performing devotional service. And in the end, such a yogi in devotion, reaches the supreme eternal abode.

After Krishna answered Arjuna's questions in Chapter Eight, He continues speaking, in Chapter Nine, the knowledge about Himself that He had begun explaining in Chapter Seven. Krishna thus prefaces Chapter Nine by stating that the knowledge He'll now reveal is most confidential, for it is about His actual position, which only the non-envious and faithful can understand. Krishna continues explaining that although independent and aloof, He pervades, creates and anihilates the entire cosmos through His material energy. Those mahatmas who know Krishna as the Supreme Personality of Godhead take shelter of Him and serve Him as the only enjoyer and the supreme object of worship.

Krishna then explains the fortunate position of such devotees: If one worships Krishna, Krishna cares, compensates for his deficiencies, and preserves his strengths. And all Krishna asks for is an offering of a leaf, a flower, or some water - if it is offered with devotion. Thus His devotee comes to Him. Even if a devotee unintentionally commits a horrendous act, he will be rectified, for Krishna promises that His devotee will never perish.

In Chapters Seven and Nine, Krishna has explained knowledge of His energies. In Chapter Ten, Krishna explains His opulences more specifically and thereby reveals Himself the Supreme Personality of Godhead, the source of all. Krishna also tells how His pure devotees know that He is the unborn Supreme Lord, the source of all sages, the source of the material and spiritual worlds, and the source of all qualities and attitudes. Thus pure and wise devotees worship Krishna, converse about Him, and with thoughts dwelling in Him, undeluded and free from sin, engage in His service. Out of compassion, Krishna within their hearts destroys any remaining ignorance.

After hearing of Krishna's opulences, Arjuna confirms Krishna as the Supreme Lord by quoting authorities and explains that only Krishna can truly know Himself. Krishna then tells of His divine manifestations within this world - as the Supersoul, the ocean, the Himalayas - which merely indicate His limitless opulences, for a single fragment of Krishna's energy pervades and supports this entire universe!

Arjuna, although acknowledging that Krishna in the two-armed form that he now sees before him is Supreme, still requests Krishna to reveal that all-pervading Universal Form that supports the Universe. Thus, in Chapter Eleven, Krishna proves Himself as the Supreme Lord and He establishes the criteria that anyone who claims to be God must also show a Universal Form. Krishna then reveals to Arjuna His wondrous effulgent, all-expansive form, and Arjuna sees all soldiers on both sides dying within it. Krishna explains His form as time, the destroyer of all world, and requests that Arjuna, knowing in advance the inevitable d of all the warriors, become His instrument. In answer to Arjuna's fearful prayers, Krishna first shows His four-armed form before again returning to His original two-armed form. Krishna then states that his two-armed form can only be seen by pure devotees, and such pure devotees, working for Krishna, free from desiring fruitive activities, and who make Krishna the su goal of their lives, certainly come to Him.

In Chapter Twelve, Arjuna, after witnessing Krishna's awesome Universal Form, wishes to clarify his own position as a devotee, the highest worshiper of the Supreme. He thus asks whether worshiping Krishna through devotional service or worshiping the impersonal is superior. Krishna immediatly responds saying that one engaged in His personal service is the topmost. One should therefore engage in Krishna's service and fix his mind solely upon Krishna, and, if that cannot be done, one should follow the rules and regulations of 'bhakti-yoga', which purify one so he is later able to do so. Krishna then describes other processes that eventually lead to His pure devotional service.

Then qualities that endear a devotee to Krishna, which Krishna next mentions, such as equality in both happiness and distress, independence from the ordinary course of activities, satisfaction, and the faithful following of the path of devotional service, are also part of the process of worshiping Krishna in devotional service.

Arjuna opens Chapter Thirteen by inquiring about the field of activities and the knower of that field. Krishna answers that the conditioned soul's body and that body's interactions within the material world are His limited field of activities. By understanding the difference between the body, the soul, and the Supersoul and by following the process of knowledge, the soul can transcend the good and the bad he meets, realize his eternal subordination to Krishna, and attain the supreme destination.

The Thirteenth Chapter clearly explained that by humbly developing knowledge one can become free from material entanglement. It is also explained that the living entity's entanglement within the material world due to his association with the modes of material nature (13. 20-22). Now, in Chapter Fourteen, the Supreme Personality of Godhead, in detail, explains the three modes - goodness, passion and ignorance - those forces that bind and control all conditioned souls within this world. A soul can, however, transcend these modes through devotional service (All other processes are contaminated by the modes). Thus the limitations imposed by his field of activities can be overthrown and the soul can be elevated to the Brahman platform, the constitutional position of purity and happiness - a platform of which Krishna is the basis.

As one must be detached from the modes and their results in order to be attached to the service of the Lord, Krishna describes in Chapter Fifteen the process of freeing oneself from matter's grip. He begins by comparing the material world to a gigantic, upside-down banyan tree, invoking Arjuna to detach himself from it through surrender. Thus, the soul can end his transmigrations and return to Him in the spiritual world.

Although the foolish cannot understand that the soul transmigrates, quitting one body to obtain a new body based on his mind's desires, transcendentalists see this clearly. The foolish can learn to see properly by understanding that it is Krishna who is the splendor of the sun, moon, and fire, as the one keeping the planets in orbit and making vegetables succulent. They can see Krishna as the fire of digestion; as the Paramatma in everyone's heart; as the giver of remembrance, knowledge, and forgetfulness; and as the goal of the Vedas and the compiler of Vedanta. Krishna then reveals that knowing Him as the Supreme Personality of Godhead and engaging in His service is the ultimate purpose of the Vedanta and the most confidential part of the Vedas.

In Chapter Fifteen, auspicious, elevating activities were described as part of the banyan tree. In Chapter Sixteen, after mentioning twenty-six godly qualities, Krishna explains the demoniac nature which degrades the soul through arrogant, ignorant, and conceited pursuits of sense gratification and power.

Krishna explains the demonic mentality as follows: The world is unreal and is produced only of sex desire. Taking shelter of lust, they think of sense gratification as the goal of life and scheme to illegally increase their wealth. While plotting to kill their 'competitor' enemies, they think themselves powerful and happy, and they, surrounded by their relatives, use sacrifices and charity only to further increase their happiness. Perplexed by illusory anxieties, bewildered by self-complacency, impudency, and wealth; and envying the Supersoul within their own bodies and within the bodies of others, demons blaspheme real religion. These mischievous, lowest amongst men are repeatedly cast by Krishna into demonic species to gradually sink to the most abominable forms of existence.

Krishna ends the chapter by explaining that because lust, anger and greed are the beginnings of demonic life, all sane men should therefore give them up and understand their duty through faithfully following the scriptures.

Krishna has concluded Chapter Sixteen by declaring that the ultimate difference between the divine and the demoniac is that the divine follow the scriptures while the demons do not. In the beginning of Chapter Seventeen, Arjuna inquires more about those who don't follow scriptures, but who worship according to their imaginations. Krishna answers by describing how the combination of the modes of material nature that control a particular person will dictate a person's faith, worship, eating, sacrifices, charity and austerity. The chapter ends with Krishna explaining the syllables 'om tat sat' and how these syllables indicate that any sacrifice, austerity, or charity dictated by the modes and performed without devotional service is useless in this lif the next. One should therefore directly take to Krishna's service in Krishna consciousnes.

The entire Bhagavad-gita is concluded in seventeen chapters, and in the Eighteen Chapter, Krishna reviews the knowledge already presented. In this chapter Krishna concludes, as He has done througout the Bhagavad-gita, that one should practice devotional service - Krishna conciousness.

Since Arjuna's basic desire to renounce his duty of fighting was fear of sinful reaction, Krishna explains true renunciation and how to transcend sinful reactions through (1) becoming renounced from the fruits of activities,(2) abiding by the order of the Supersoul, and (3) worshiping the Lord through one's fruits of work by acting either as 'brahmana','ksatryia','vaisya', or 'sudra' according to one's mode of nature. (Each leads Arjuna to fight) Thus, one can achieve the self-realized position of 'brahma-bhuta' and that position, detached from all material things, one can practice pure devotional service.

Krishna can only be known through surrendering to Him in devotional service, and by this direct process - free from karma or jnana, Arjuna should need not fear any sinful reactions. Under Krishna's protection, such a pure devotee will reach "Krishna-loka". Krishna instructs Arjuna that he should surrender to the Supreme Lord within his heart and thus attain peace in His supreme, eternal abode. The most confidential knowledge is then explained by Krishna: "Become My devotee, always think of Me, act for Me, worship Me, and offer all homage unto Me. Surrender unto Me alone. Do not fear sinful reactions."

After hearing the instructions of Sri Krishna, Arjuna is fixed and ready to fight. Sanjaya, after narrating this conversation to Dhritarashtra, ecstatically thinks of the wondrous two-armed form of Krishna and predicts victory for Arjuna, the supreme archer, for he is surrendered to Krishna, the master of all mystics.

Goddess Lakshmi

There are lots of things to learn about Lakshmi devi.I will try to add any new slokas , mantra for Lakshmi when ever i get contributions.Its important that we must learn something about Lakshmi devi.

Lakshmi : Hindu Goddess of wealth , fortune , love and beauty :
Lakshmi or Mahalaxmi ( Mahalakshmi ) is the Hindu Goddess of wealth, fortune, love and beauty, the lotus flower and fertility. Representations of Lakshmi (or Shri) are found in Jain and Buddhist monuments, in addition to Hindu temples. Generally thought of as the personification of material fortune and prosperity, she is somewhat analogous to the Greco-Roman Aphrodite or Venus, as she also represents eroticism and is similarly thought to have originally "borne of the sea" in her most famous myth, as did those love goddesses.

Various Avatar of Lakshmi - Consort on Vishnu :
She is the consort of Vishnu and married his incarnations Rama (in her incarnation as Sita), Krishna (as Rukmini) and Venkateshwara (as Alamelu). In addition to Rukmini, however, she was also thought to have incarnated as the milkmaid Radha, Krishna's youthful lover prior to his marriage to Rukmini. In Vaishnava traditions, She is believed to be the Mother Goddess and the Shakti of Narayan.

Goddess Laksmi is the deity of wealth, affluence an ruling power. In astrology Venus represents Lakshmi, Durga, Santoshi Ma and Shiva-Parvati. Venus rules over Taurus and Libra signs. Venus in odd signs represents Lord Shiva. Venus in even signs represents Lakshmi, Annapurna Parvati, Vaishnavi Durga, Santoshi Ma etc. When Venus owns Lagna, 5th, 9th and 10th house and when Venus occupies Lagna, 5th, 9th, 10th and 12th house worship of Laxmi may give immense prosperity.

Legends : Story of Lakshmi's appearance :
The appearance of goddess Lakshmi is related to an ancient story. Durvasa the short-tempered sage once presented Indra, the king of the gods (devas) with a garland of flowers which would never wilt. Indra gave this garland to his elephant Airavata. Sage Durvasa saw the elephant trampling the divine garland and cursed Indra, for he had shown disrespect to the sage. The sage cursed Indra that he and all the gods would lose their power because it had made them so proud and vain. Due to the curse, the demons vanquished the gods out of the heavens.

The defeated gods then went to seek refuge to the Creator Lord Brahma who asked them to churn the ocean of milk, Ksheersagar, to obtain the nectar of immortality. The gods then went to Lord Vishnu, to seek his assistance. Lord Vishnu took the Avatar Kurma (Tortoise) and supported the Manthara Parvata (mountain) as a churning rod, while the king of the serpents, Vasuki, became the churning rope. The gods and the demons (under the leadership of the pious and wise King Bali Chakravarti) both helped each other in churning the ocean of milk.

Amongst the host of divine gifts which appeared from the ocean, goddess Lakshmi appeared and then chose Shri Vishnu as her consort, as only He had the power to control Maya (illusion). Because of this, Lakshmi is also called the daughter of the sea; since the moon also appeared from the ocean during the churning, the moon is called her brother. Alakshmi, the goddess of misfortune, is Lakshmi's older sister. She is said to have also arisen from the sea of milk.

Lakshmi in Vishnu purana :
According to the Vishnu Purana, Lakshmi is the daughter of Bhrigu and Khyaati and resided in Swarga but due to the curse of Durvasa, she left Swarga and made Ksheersagara her home. The reappearance of Lakshmi after Samudra manthan and her marriage to Vishnu thereafter, remain the same. Laxmi is the power and Maya of Lord Vishnu. In some places She is seen in two forms, Bhudevi and Sridevi, both either side of Vishnu. Bhudevi is the fertility form in which She is Mother Earth. Sridevi is the wealth and knowledge of Her which is seen with Narayan. Most people are mistaken that they are separate beings although they are one, Laxmi.

Names of Lakshmi :
Lakshmi has many names. She is known to be very closely associated with the Lotus, and her many epithets are connected to the flower, such as:

Padma: lotus dweller.
Kamala: lotus dweller.
Padmapriya: One who likes lotuses
Padmamaladhara devi: One who wears a garland of lotuses
Padmamukhi: One whose face is as beautiful as a lotus
Padmakshi: One whose eyes are as beautiful as a lotus
Padmahasta: One who holds a lotus
Padmasundari: One who is as beautiful as a lotus

Other names of Goddess Lakshmi :
Bhargavi: One who is the incarnation of the daughter of Sage Bhrigu
Sridevi: Goddess of wealth
Chanchala: One who is fickle and does not stay at one place
Bhumi Devi: Earth goddess
Indira: Beautiful goddess
Rama devi/Vaishnavi: Wife of Vishnu
Jalaja: Born from sea.
Aiswarya: Wealthy.
Roma: Wife of lord Hari

Appearance of Goddess Lakshmi :
Physically, goddess Lakshmi is described as a fair lady, with four arms, seated on a lotus, dressed in fine garments and precious jewels. Her expression is always calm and loving. The most striking feature of the iconography of Lakshmi is her persistent association with the lotus. The meaning of the lotus in relation to Shri-Lakshmi refers to purity and spiritual power. Rooted in the mud but blossoming above the water, completely uncontaminated by the mud, the lotus represents spiritual perfection and authority. Furthermore, the lotus seat is a common motif in Hindu iconography.

Vehicle of Goddess Lakshmi :
Goddess Lakshmi's traditionally accepted vehicle, the owl (Ulooka in Sanskrit), is a bird that sleeps through the day and prowls through the night.

Time for Celebration and worshipping Lakshmi by Hindu's :
Hindus worship Lakshmi the most on Diwali, the festival of lights. According to tradition people would put small oil lamps outside their homes on Diwali and hope Lakshmi will come to bless them.

The prefix Sri (also spelled as Shri, pronounced as shree) renders as 'one who takes delight in Sri' Lakshmi, meaning wealth, wealth of any kind. Primarily eight kinds of wealth are established, associated with goddess Lakshmi. They are:

1) Adi Lakshmi [The main goddess]
2) Dhanya Lakshmi [Granary wealth]
3) Dhairya Lakshmi [Wealth of courage]
4) Gaja Lakshmi [Elephants, symbols of wealth]
5) Santana Lakshmi [Wealth of progeny]
6) Vijaya Lakshmi [Wealth of victory]
7) Vidya Lakshmi [Wealth of knowledge]
8) Dhana Lakshmi [Monetary wealth]

Any thing that need be affluent gets the auspicious prefix or suffix 'Lakshmi', or 'Sri' like Rajya Lakshmi (Wealth of Empire), Shanti Sri (Wealth of Peace), etc. In modern India, common titles standing in for the English Mr. and Mrs. are Shri (also Sri or Shree) and Shrimati (also Srimati or Shreemati), as in "Sri Gupta" or "Srimati Mangeshkar".

Goddess Lakshmi is worshipped by those who wish to acquire or to preserve wealth. It is believed that Lakshmi (wealth) goes only to those houses which are clean and where the people are hardworking. She does not visit the places which are unclean/dirty or where the people are lazy.

In Uttarakhand, after the worship of the goddess on Diwali night, the Shankh or Conch is not blown. This is because the shank is also from the ocean like the goddess herself, so it is given a day of rest.
Laxmi is the patron goddess of Kolhapur city, Maharashtra.

Prayers for worshipping Goddess Lakshmi :
Two of the most famous prayers for worshipping Ma Lakshmi are: Sri Lakshmi Stuti By Indra and Sri Sukta. There is another famous prayer pronounced by the great sage Agasti: Agasti Lakshmi Strota

Marriage of Shiva and Parvati

Marriage of Shiva and Parvati is a two-episode love story stretching from one lifetime to another. Devi Durga took birth for the first time as Sati, one of sixty daughters of King Dakshya and Prasuti. Dakshya was son of Brahma, one of the Trinity of Hindu Mythology, the Lord of creation. Sati fell in love for Shiva, the Lord of destruction among the Trinity.

Her parents were afraid to give her hands to a half-naked, unclean homeless mendicant and haunter of cemeteries like Shiva. All the other daughters of Dakshya were married to eminent persons of Heaven, Earth and Hell like Maharshi Kashyap, Dharmaraj Yama (Lord of Death), Chandra (Moon) etc. and all of them live among riches.

Dakshya arranged Sati's "Saymbar" (the ceremony where a woman could choose her husband from among the invited guests) inviting all except Shiva. Sati refused to alter her choice and married Mahadeva (lord of lords) Shiva by trick. She prayed before her lord to appear and threw her garland in air. Shiva appeared and accepted the marriage appeal of Sati. Thus the desperate Sati married Shiva against the wishes of her parents. She denied all the riches given by her father to compensate her earthly loss and adorned her beloved's dress of tiger skin. He had saved the world during the churning of Ocean of Milk by drinking the venom of Vishnu's serpent Vasuki. All Lords of Heaven honour her husband. How could she be a looser? Before his love stood not even all riches of Kuvera, the Lord of Wealth of Hindu Mythology.

Without his love she felt poverty even amongst riches. To her serving her beloved is her religion, his wishes becomes hers and his happiness that of hers. With this pride of love she went to her husbands abode at Kailasha. After sometime of this marriage an unpleasant incident occurred between Dakshya and Shiva. In the Yagna or sacrifice organized by Maharshi Bhrigu both Dakshya and Shiva along with whole of the Spiritual world were invited. When Dakshya entered the ceremony room all except the Trinity stood up in his honour. The Lords of Creation and Preservation, Brahma and Vishnu were unanimously accepted as Lords of the world, but how dare Maheshwara, even being his son-in-law failed to honour him like all other Lords of Heaven? Dakshya became blind in fury. His previous scar of marrying her daughter against his wishes is not yet healed. Dakshya spitted all his venom against Shiva in words. All other guests and the invitee present there remained perplexed and embarrassed except Nandi, one of the two close associates of Shiva, the white bull. The Loyal servant cursed Dakshya to have a head of goat. Furious Dakshya swore vengeance of this insult. He arranged a sacrifice and entrusted Narada, the messenger of Heaven, to invite all Spiritual Lords and eminent personalities of Earth and Hell except Shiva for the occasion. Narada remained confused as any sacrifice without the presence of Shiva becomes futile. But like in many other times he wanted to exploit the situation for some fun. This fun loving messenger of heaven is the mastermind behind a numerous marriages and a number of misunderstandings of Heaven. He executed the entrusted task first then went to Sati to make her aware of the injustice done to her by her father. Sati failed to note the insult and beg before her husband to let her go to her father's house at this grand occasion, where all of her sisters would come. She longed for the house of her childhood days and the company of long unseen parents and sisters. Shiva warned her pointing out the hidden intension of her father. Sati knew that her husband is right but her head gave way to her heart.

She repeatedly pleaded and cried before Shiva. Kind Ashutosh (who is easily pleased) allowed her to visit the occasion. Sati reaches her father's house to find out what his husbands fears to be true. Her mother welcomed her with a sigh for her ill fate; her rich sisters taunted her of her poverty. When even her father gave her a cold shoulder she could not bear any more and burst out in anger pointing out all the services her husband had offered to the world. But her father instead of pacifying her started to insult Shiva. Dishearten Sati preferred to left the body that heard the insults of her husband and died on the spot.

A broken hearted Nandi who accompanied Sati this time fled to Shiva to give the message of this disaster. Peace loving Shiva lost his temper for this unbearable loss. He created a monster out of his hair with the sole purpose of destroying Dakshya's Yagna (sacrifice). The ceremony came to a disastrous end and Dakshya was killed. When all of the deities present there prayed for his life Shiva returned his life but punished him by placing a head of goat above his body. Dakshya pleaded before him and repented for his misdeed. This decreased Shiva's anger a bit, but his grief remained. Carrying the lifeless body of Sati in his shoulder Shiva started his dance of death, the Tandava. World appeared to have ended before his feet. Alarmed Lord of creation, Vishnu, sent his disc, the Sudarshan Chakra that started mutilating Sati's body into 51 pieces and lessening the weight from Nataraja's shoulder. The pieces thus thrown away gave rise to "Ekanna Pithas" or 51 pilgrimages for worshippers of the Mother Goddess or Shakti.

Shiva cooled down but his mourning continued. He did not returned to Kailasha without Sati, instead he went for meditation in a cave of Himalaya. In the mean time according to Vishnu's wish Sati rebirth as Gauri or Parvati, daughter of Giriraj (King of mountains) Himalaya and Menoka. As "parvat" is another term for "giri" or mountain she is also called "Parvati". When Gauri attained her age of marriage Narada, worshipper of Vishnu, came to Himalayas' court. He according to Vishnu's instruction forecasted that Gauri would be a right match for Shiva.

Delighted Himalaya requested Shiva to let his daughter worship him. Mahadeva allowed her worship. Gauri started her Tapashya or meditation for Shiva for three hundred years eating nothing but leaves of wood apple. But she failed to please him. She started the final phase of her rigorous meditation, Panchatapa, keeping Sun right above her head and fire surrounding her. Days and months and years passed away when suddenly Shiva appeared in disguise to test her devotion. Her devotion won heart of Shiva. Heaven rejoiced in delight. The marriage was arranged and the lost lovers were united forever. But still Shiva is afraid of loosing her and aware of any more insult to her beloved. You can find him piping from a corner or above the idol of Durga watching his wife and family in her fathers' abode.