shiva sahasra nam thesis.pdf

7/25/2019 Shiva Sahasra Nam Thesis.pdf

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Three Versions of ivas Thousand Names: A Study

The Thesis Submitted toThe Maharaja Sayajirao University of Baroda

for the Degree of

Doctor of Philosophy(In Sanskrit)

By

Parmar Vibhaben Dahyabhai

Guide

Prof. Dr. Jaydev A. JaniEx-Head

Department of Sanskrit, Pali & Prakrit,Faculty of Arts,

The Maharaja Sayajirao University of Baroda,VADODARA 390 002

Gujarat INDIA

August 2013


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Acknowledgement

At the outset I thank my guiding teacher Prof. Dr. Jaydev Jani

whose able and sincere guidance has given the shape to the presentthesis.

The texts of Three Versions of ivas Thousand Names (of thetopic of the present thesis) are published by Motilala Banarasidass(Delhi), Sastu sahitya prakasan (Mumbai). The text of theivasahasranmastrotram (Mahbhratam) is taken from SatvalekarS.D. and its English translation by Ramachander is taken from theWebsite . The texts of ivasahasranmastrotram (Linga Purn am) istaken from the Sastu Sahitya Prakashan and its English translation istaken from the edition of the Motilala Banarasidass.

I am thankful to authority of Smt. Hamsa Mehta Library, Prof. Dr.

M. L. Wadekar (Offg. Director of the Oriental Institute and Dr. R.K.Panda, Head of the Department of Sanskrit, Pali and Prakrit along withDr. Shweta A. Jejurkar of the department of Sanskrit, pali & PrakritFaculty of Arts (MSU) for providing ample facility to collectnecessary data from their library.

I am extremely thankful to the Rajiva Gandhi National Fellowship(UGC) for the fellowship during June 2007 March 2010.

Place: VadodaraDate: 07/08/2013 Vibhaben D. Parmar


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Certificate I

I hereby solemnly declare that I have myself carried out thisresearch work of the thesis titled Three Versions of ivas Thousand

Names - A Study.

The thesis contains the original views and the study based on theresearch methodology. The thesis is the out come of my originalcontribution. It bares my own findings and observations.

I have consulted the relevant printed books and magazines of thisarea of research and I have furnished them in the Bibliography.

Parmar Vibhaben D.


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Certificate II

I certify that the present thesis titled

Three Versions of ivas Thuosand Names- A Study

Submitted by

Parmar Vibhaben Dahyabhai

ToThe Maharaja Sayajirao University of Baroda,

Vadodara 390002

for the Degree of

Doctor of Philosophy presents bonafide reports of her own studies and research workcarried out by her under my guidance I forward it for furthernecessary action.

(Prof. Dr. J. A. Jani)Guiding Teacher & Ex-Head

Department of Sanskrit, Pali & Prakrit,Faculty of Arts,

The M. S. University of Baroda,

VADODARA 390 002


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Preface

jece jecesef le jecesefle jces jeces ceveesjces

meneveece eleg ueb jeceveece Jejevecess!~~~~ jecej#eemlees$eb 38~~ The above given verse of Bhudhakauikas Rmrks stotram

exhibits the relevance and the prime importance of the present study.Moreover the benedictory stanza of K lidsass Vik ramorva iyammust be borne in mind:

Jes oevles


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Thousand Names. After my exams I started copying down the relevantchapters from the three texts viz. Mahbhratm (Anusana Parva),ivamahpurnam (Kotirudra Samhit) and Lingapurnam (First Part)and subsequently I registered on 29 / 06/2007 for the degree of Ph. D.in Sanskrit (Arts, MSU).

The research work begun had to face many problems, because allthe scholar translators have translated the names not only differently

but somewhere also contradictorily. Even J.L. Shastris two translationof ivamahpurnam and Lingapurnam have some problems intranslations.

This required constant contact with my guiding teacher Prof. Dr.

Jaydev Jani with whom I discussed and finalized the meanings of thenames. As the research work was running, I had to face the fact of thedictum eseebefme yeng efJeIveeefve (Good activities always face obstacles). Thesocial and family disturbances caused delay, yet my zeal wasundisturbed. For this very reason I thank from the bottom of my heart03 persons viz. Prof. Dr. Jaydev A. Jani, my father Shri Dahyabhai L.Parmar and my husband Shri Ajay N. Parmar.

Many a times I have received valuable suggestions from theteachers of the department of Sanskrit, Pali & Prakrit and the sincerehelp from my senior and junior friends Dr. Gargi Pandit, Dr. MaheshPatel, Dr. Kalpna Gandhi, Shri Mihir Upadhaya and Kunjal Patel, andmany others. My special thanks to Dr. Gargi Pandit who has gonethrough all the pages critically and has given many valuablesuggestions. I pay homage to in-laws Mrs. Nandaben & Mr. NagjibhaiParmar for their love and blessings, my mother Smt. Savitaben, my

brother Keval & his wife Bhavesvari, my sister Kunjal and my dear sonAvish have provided immense help and have given me moral supportto motivate in my work. I thank them all.

Since April 2012 I was allowed to work on the computer at Prof.Janis residence and since then Mrs. Latika Jaydev Jani extended herfriendly inspiration and motherly care. My special thanks to her.

Date: 07-08-2013 Parmar Vibhaben D.

Place: Vadodara.


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SYNOPSIS

STATEMENT - I

HOW THE PRESENT WORK TENDS TO THE GENERALADVANCEMENT OF KNOWLEDGE

The Epics and the Pur nas are truly regarded as the store-house ofnot only mythological and historical importance but also religious andspiritual data-store. They contain the universal ethics and values ofhuman life. They form also extraordinary literary works that providenot only solutions of doubts but also build a base of Indian Culture andReligion. Hence the different shades of the personality, qualities,functions etc. of various gods and goddesses are stored in them.

Among them the M ahbhratam, the ivamahpurnam and theLingapurnam are such texts singing the glory of Lord iva throughthe thousand names. There are many researches in the field of theThousand Names of Goddess Lalit, Lord Vis nu and so on have beencarried out in the past. I, therefore selected this topic of 03 Versions ofLord ivas Thousand Names for the textual analysis and structural aswell as literary study.

No authentic study or research on the 03 Versions of Lord ivasThousand Names has been done so far, though the texts in Sanskritwith translations in English, Hindi, Gujarati and many other Indian andforeign languages are available for the study.

The thesis deals with the following matters of discussion andrelevant topics. The preface gives the clear indication of its necessityand importance of the topic of research proposed in the subsequent

pages of thesis.

The thesis comprises of 08 chapters and 09 Appendices follow-ed by Bibliography.


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The present study attempts to specify the significant contributionof 03 Versions of Lord ivas Thousand Names. Besides their

philosophical aspect, they deal with the religious, highly devotionaland spiritual values. Hence the effort is made to evaluate criticallyLord ivas Thousand Names after comparing them mutually.

The study is comparative, comprehensive, analytical and criticalone, hence it tends to contribute towards the general enhancement ofknowledge.


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STATEMENT II

SOURCES, INDEBTEDNESS AND ORIGINALITY

In the preparation of the present thesis, I have fullydrawn upon all the available published literature on the Lord ivasThousand Names. All the sources, quotations and references occurringin the present thesis have been verified properly and traced to theoriginal source.

I have studied the text of Mah bhratam (published by Satvalekar S.D., Kila Pardi) , the ivamahpurn am (published by Sastu SahityaVardhak Karyalay, Mumbai) and the Lingapurn am (published byMotilal Banarasidass, New Delhi) available to me. I have also carefullygone through all the available relevant literature and sources as well asthe translations thereof. I have expressed my own views in the light ofthe 03 Versions of Lord ivas Thousand Names .


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SYNOPSIS

The thesis is divided in 08 chapters and 08 Appendices followed bythe Bibliography at the end.

Chapter-01An outline of Epics and Purnas

This chapter presents the general study of the Epics the VlmkiRmyana as well as the Mahbhrata and 18 Purnas. It also containsthe definition and explanation of the word Stotram , with its gradualdevelopment from the Vedic period to the Classical one.

Chapter-02Lord iva: Three Versions of Lord ivas Thousand Names

This discusses various hymns of Thousand Names along with theircharacteristic. It also discusses some of the important Names of Lordiva, exhibiting his uncommon character.

Chapter-03:Lord ivas Thousand Names: Mahbhrat am

Chapter-04Lord ivas Thousand Names: ivamahpurnam

Chapter-05Lord ivas Thousand Names: Li n ga purnam

These 03 chapters contain Lord ivas Thousand Names with theirmeaning in English along with relevant remarks and special notices (inthe footnotes).

Each of these 03 chapters contains context of hymns of Thousand Names as well as the story in hand and Phalasruti. [03 hymns and the alphabetical order of the Thousand Names are

supplied in the Appendices at the end of the thesis.]


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Chapter-06Lord ivas Exploits, Qualities and Functions reflected in the

Three Versions

This chapter consists of some of the Thousand Names (of Lordiva) exhibiting His exploits such as keeceveeMeve: (Mahbhrata 17/188)killer of Cupid, the killing of Cupid is an uncommon act, ce=ieyeeCeeHe (iva Mahpurna 04/35/272) one who discharged the arrow on thedeer formed Brahm. The event got so popularity that it is included inthe famous ivamahimnastotram (22). Lord ivas quality like DeveIe: (Mahbhrata 17/073) the sinless and Deeue: (iva Mahpurn a04/35/603) immovable i.e. steady.

Chapter-07Lord ivas Form, Relation and Identity reflected in the Three

Versions

This chapter contains some of the Thousand Names (of Lord iva)expressing His form such as keceC[uegOej: (Mahbhratam 17/108)Holding a bowl which shows His ascetic form, : (ivamahpurna04/35/004) Terrible which indicates His fierce look at the time ofdestruction, Relations like kegyesjyevOeg: (ivamahpurna 04/35/068) friendof Kubera, the Lord of riches, Lord ivas identity with the gods, sagesetc. like peceoeqive: (ivamahpurna 04/35/647) sage jamadagni who isknown later on to be an incarnation of Lord iva, ogJee& mee: (Lin gapurna01/98/068) sage D urvs who is also known later on to be an

incarnation of Lord iva.Chapter-08Conclusion

The following relevant Appendices are given.

(01) Relevant Text of Vyu Purna (not thousand names).

(02) ivasahasranmastotram of the Mahbhratam with beginning and Phalaruti. (Anu. 17/32-150)


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(03) Alphabetical list of Lord ivas Thousand Names of theMahbhratam.

(04) ivasahasranmastotram of the ivamahpurnam with beginning and Phalaruti.(Kot irudra 35/01-134)

(05 ) Alphabetical list of Lord ivas Thousand Names of theivamahpurnam.

(06) ivasahasranmastotram of the Linga purnam with beginning and Phalaruti.(Part I, 98/18-163)

(07 ) Alphabetical list of Lord ivas Thousand Names of theLin ga purnam.

(08 ) Names of 100 Incarnations of Lord iva ivamahpurnam(atarudra Samhit)

The thesis ends with the Bibliography .


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Abbreviations

AV - At harvaveda. BG Bhagavada Gt. LP Linga Purna. MBh Mahbhrata. P - Pnini Sutra. R V R igveda.TU - Taittiryopnisda. P ivamah Purna.

ieer.- eerceieJeerlee~ e.- evoesieesHeefve


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Table of Contents

Acknowledgement

Certificate ICertificate IIPrefaceSynopsisList of AbbreviationsTable of contents

Chapter Pages01 An outline of Epics and Purnas 15-6202 Lord iva: Three Versions of Lord ivas Thousand Names 63-96

03 Lord ivas Thousand Names: Mahbhratam 97-15904 Lord ivas Thousand Names: ivamahpurnam 160-22705 Lord ivas Thousand Names: Li ngapurnam 228-29606 Lord ivas Exploits, Qualities and Functions reflected

in the Three Versions 297-32507 Lord ivas Form, Relation and Identity reflected in the

Three Versions 326-35008 Conclusion 351-359

Appendices: 360-458

(01) Relevant Text of Vyu Purna (not thousand names). (02) ivasahasranmastotram of the Mahbhrata with beginning and

Phalaruti . (Anu. 17/32-150)(03) Alphabetical list of Lord ivas Thousand Names of the

Mahbhratam. (04) ivasahasranmastotram of the ivamahpurna with beginning

and Ph alaru ti .(Kot irudra 35/01-134)(05) Alphabetical list of Lord ivas Thousand Names of the

ivamahpurna. (06) ivasahasranmastotram of the Lin gapurnam with beginning and Phalaruti .(Part I, 98/18-163)(07) Alphabetical list of Lord ivas Thousand Names of the

Lin gapurna. (08) Names of 100 Incarnations of Lord iva ivamahpurna

atarudra Samhit)

Bibliography . 459-463


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Chapter 01An outline of Epics and Purnas

Pages 15-62


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Chapter 01An outline of Epics and Purnas

meneOee HeeoMeevegkeLee eeJeod eeJeeHe= efLeJeer leeJeef oeled ~ meneOee ceefnceeve: meneb eeJeod yee efJeefleb leeJeleer Jeeked~~

~~ $eiJeso: 10/114/08~~

The fifteen chief forms are found in thousand places, as heaven andearth are. The thousand great functions are in thousand places, becauseBrahman is that much variably developed and so the speech.

Introduction

The earliest idea of the thousand 1

The sages of the yore not only experienced but also realised thetruth that Human mind is filled with various sacraments dependingupon inherent psychological inclinations based on variations in their

names is found in the above givenR igvedic verse. Which serves the purpose of being the root of the

Sahasran ma literature. It is a fact that the enumeration of the names ofa deity is known in ample Vedic hymns including Vedic proseformulas.

Modern scholars who are unaware of the fact about Vedic origin ofthe Thousand Names argue that the Sahasranma literature is anadvanced stage of the compositions if the atanma literature(hundred-names). But both the varieties of 100 and 1000 names seem

to be independently originated and hence the hymn of the thousandnames cannot be taken as a new metrical composition calledSahas ranma.

1 The number noun Sahasra is wrongly read as Sahastra by many personsignorant of the Sanskrit language.


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devotional taste. Therefore the sages have composed various hymns inwhich they praised hundreds or thousands of names of the deity whomthey considered, respected and adored as the Supreme One. In this casethe deity of ones choice is formed of the divine attributes and Suchverbal analogies were metrically versified for the easy chanting andkeeping them in the memory. The latter religious and spiritual practicesdid aim at the concentration and meditation on various forms gettingrevealed in the Trans.

The Three V ersions of ivasThousand Names may be understoodivas thousand epithets, because it is a fact that each of His namesdenotes His nature or characteristic, exploit, quality, function, form,relation and identity (with a god or a sage).

Syncrya has clearly and perfectly remarked under RV10/114/08 2

2 meneOesle$e efJeOeeLex Oeeelee:~ yee peielkeejCeb Jemleg eeJeled veeveeefJeOeeeefCeosnHesC lJee efJeef leb efJeMes


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Prof. Keith pointing out the continuous flow of the production ofhymns says, The production of hymns of praise to the gods naturallydid not cease with the Vedic poets, though gradual chang e of religionevoked an alteration of the gods. Who received adoration. 3

The primary forms of hymns are found in Vedic hymns describingcharacteristics like exploits, valour, forms, qualities, nature, relationsand even special events of the deities like Agni, Indra, Rudra, Vis nu,Varun a, Avinikumrs,Us (the Dawn), ditya (the Sun-god), Somaand others. Even the Namak chapter of the uklayajurveda (CH 16)

Such hymns may be called the statements of attributes of the godwho is the respectable of such attributes (qualities). They are calledHymns or songs of praise. The hymns of praise consist of epithetsdescribing the power or greatness of the god or goddess.

The thousand names are also significant because they express thetype of help & support provided to devotees as the only resort fordevotees or the ultimate source of inspiration for higher living throughhis grace and blessings bestowed on devotees, worshippers, recitersand so on.

The primary forms of hymns

4

The word Stotra , Stavanam , or Stutih is derived from mleg( mleewef le-mlegJeles)2nd Conju. Ubhayapada to praise, to eulogize, to appreciate, to sing

contains 265 epithets in 66 verses showing prowess and valour ofRudra i.e. Lord iva which proves the origin of the concept of theThousand Names in the Vedas. The Atharvaveda contains enalogisticinvocations of various deities and their eulogies.

The development of stotras seems to take place in three successivestages: (01) The Vedas (02) The Purn as & the Tantras and (03) Theindependent tradition of stotras.

3 Keith, HSL, London, 1920, p.2104 For detailes see Mihirkumar S. Upadhyay: Atiprasiddha Rudrstdhyy

no Pancamo Namaka Adhayya, Veda Vysanga (No. 08), pp. 33-36.


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glory and hence it means that by which or in which someone is praisedor eulogised ( mleteles Devesve Deeqmceved Jee).

The enumeration of Names of Rudra seems to be the first Stotra ,Stavanam , or Stutih originated from the times of the ukla Yajurveda(CH 16 ) Where Rudra, who is Vivtm (Soul of the universe), theSupreme God is addressed with 265 names. The Sage Jbla adheresthe prime importance to the Names of the Rudr (atarudr) saying thatthese are the Names of the Immortal Being and the recitation of the

Names leads one to immortality. 5

The hymns praising divinity by 08 names (veeceeJeuekeced), 12 names( eoMeveecemlees$eced ), 108 names ( DeesejMeleveecemlees $eced ), 300 names ( ef$eMeleer) and 1000or 1008 names ( meneveecemlees $eced ) came into existence gradually. In this way,the hymns of Names praising various deities like Lord iva, LordVis nu,

This bespeaks of the initial upcomingof a literary form called the Sahasranma Stotram .

6

The number noun meneveece does not just fix a figure of one thousandcomplete but it aims a t openness of counting the Names up to onethousand eight or more.

Lord Ganea, Lord Rm, Lalitmb, Laks am, Cand , Kl, Stand so on.

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5 me nesJeee ee%eJeuke e: Meleef esCeslesleeefve n Jee Dece=leveeceOeseeveslewn& Jee Heefve


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In all the types of list of a god or a goddess it is observed that thenames are employed in the nominative case with implied sense of Youare ( Deefme ) so and so and at the time of offering anything withobsessions ( vece:) the Dative is employed in the sense of Salutation toYou (who are) so and so. The traditional practice to recite each andevery name appended obsessions ( vece:) is purposeful for sake ofoffering Tuls -leaves (to Lord Vis nu or any goddess), Rice, Bilva leaves, Lotuses or any item of dry fruits, flowers to Lord iva as wellto other gods or goddesses.

Singing the glory ( veece mebkeerle&veced ) of god or a goddess is highlyapplauded in R V (3/39/1) (The praise that is prompted by the heart andis uttered by the reciters of sacred hymns, proceeds to the Presence ofthe lord and is His awakener when repeated at the sacrifice becognizant Indra, of this praise, which is born for you) and (8/11/5)(Prudent mortals, we offer abundant homage to you, who are immortaland all-knowing) . Sage Vivmitra8 announces .Even sage VatsaKnva9

The hymns of Thousand Names in general, are not only aninstrument of worshipping the deity but also make the devotee well-conversant in visualizing the divine form in his heart. The devoteeacqui res the complete awareness and close association with the desireddeity.

appaludes that the mortals are urged to chant repeatedly the

immortality.

10

8 Fvb ceefle&o Dee Jeeceeveee Heefleb mlees celee efpeieeefle~ ee peeie=efJeefJe& oLes Memeceevesv eled les peeeles ef Jeef leme~~$e. 03/39/01~~

9 celee& Decele&me les Yetefj veece ceveecens~ efJeeemees peeleJesome 10 My guiding teachers father late Prof. Dr. A.N. Jani used to say, If you

recite any sahasran ma stotra constantly, you need not to go for anyother means of enjoyment and liberation. For the reason a desired deityis none but the bestower of enjoyments and liberation ( Yees#ecees#eeo:).

As the Supreme Reality is beyond the reach of speech andmind ( elees Jeeees efveJee&vles DeeeHe cevemee me:) and having the indescribable nature,the hymn of Thousand Names reveals the attribute, nature, form, godly

powers, divine functions and graceful report gradually. Even Lord r


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Kr sna speaks in the rmadbhagavadgt (10/25), Among Sacrifices, Iam the sacrifice consisting of repeated recitation ( e%eeveeb peHee%eeseq).

Method of numbering of the Thousand Names

The numbering of the names does not create any problem in case ofany hymn consisting of 08 names (veeceeJeuekeced), 12 names ( eoMeveecemlees)or 108 names ( DeesejMeleveecemlees$eced ), but the great problem arises when ahymn consists 1000 or 1008 names ( meneveecemlees $eced ). It is observed at thetime of numbering the Thousand Names, as in case of any hymn of

thousand names, the number exceeds 1000 or 1008 names as per thetradition (of Deesejmeneveecemlees$eced ) by method of combining the similarnames after examining the nearest previous or succeeding name. Thefollowing examples are sited from the Mahbhrata (=MBh), P (= P) & L ingapurna (=LP):

(A) Hejceced(Highest) leHe: (the penance) as Hejceb leHe: (MBh 081) (the Highest penance),

cev$e: (the sacred formulas ) Gece:(the Best) as cev$e Gece:(MBh 105) (the Best of the sacred formulas),

lespemkej:(the Light-maker) efveef Oe:(treasure) as lespemkejes efveefOe:(MBh 120) (the Lightgiving treasure), etc.

(B) mLeHeefle: (architect) efmLej:(Steady) as mLeHeefleefmLej:(P 156) (Steady architect),

Yemceefee: (Fond of ashes) YemeceMeeeer(who lies on ashes) asYemceefeees YemeceMeeeer(P 167) (Fond of ashes who lies on ashes),

megJe le: (One performing good rites or vows) Metj:(Hero) as

megJele:Metj:(P 216) (Hero of good rites or vows), etc.


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(C) osJeosJe: (god among the gods) ef $eueeseve:(the Three-eyed one) as osJeosJeeqeueeseve:(LP 042) (the Three-eyed god among the gods),

Je=


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(C) ogjemeo:(LP 173), ogie&ce:(LP 174), og ue& Ye: (LP 175), ogie&:(LP 176) and ogie&:(LP 176).

ceneyeue:(LP 318), ceneyegef:( LP 319), and ceneJeere&:(LP 320). Jeerjsej:(LP 381), JeerjYe:(LP 382) and Jeer jne(LP 383). e%e:(LP 477), e%eHeefle: (LP 478), epJee(LP 479) and e%eevle:(LP 480),

etc.

Unity projected in Diversity

Sage Drghatam Aucathyas famous Vedic statement of R V01/164/46 that the single Reality is designated to be many ( Skeced meod ef yengOee Jeoefvle ) proves that the Vedic seers had already understood the logic behind writing the Thousand Names or even Hundred Names 12 that theAlmighty is One but has many forms, qualities, nature and functions.Accordingly the Supreme Brahman called Agni has different nam es such as Indra, Mitra, Varun a, Agni, Garutmn, Yama and Mtariv.13

The famous passage of Chndogyo panis ad 6/1/4 rightly points outthat the names are many but named (nm) or a referent (the objectreferred) is one.

These are different forms for one being i.e. Brahman. Essentially, thusBrahman that one being has many embodiments in accordance withdifferent powers attributed to them.

14

The concept of Unity in diversity and diversity in unity is cruxIndian Philosophy since the Vedic time. Therefore diverse religious

This means that the names are modifications oralterations of one & the one single deity and hence the names aredifferent facets of the same deity.

12 A large number of hymns containing hundred names ( Meleveece ) or even hundred &eight names ( DeesejMeleveece ) are published in many collective works of the stotra literature. Vide. Br hadstotraratnkara, Pub. by Dhavale Prakashan, Mumbai. 13 Fvb efce$eb JeCeceeqiveceengjLees efoJe: me megHeCeex ielceeved

Skeb meod ef Jeee yengOee Jeovleeeqiveb eceb ceeleefjeeveceeng~~ $e. 01/1 14

eLee meescewkesve ce=eqlHeC[sve meJe ce=vceeb efJe%eelebmeeo Jekeejes veeceOeseb ce=lkesles Je meleced~~ e.06/01/04~~


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sects of people having different faith are justifiable for their sole goalof Liberation. Likewise the adequate practices relevant and proper torich to the goal, are also many and even different such as, devotion,knowledge and actions leading to Liberation.

Purpose of the hymns containing Thousand Names

Most of the texts are so small and thin in size that they look like the pieces of living literature that constantly flow, evolve and enrich the potency of the desired deity. As the names of the desired deity aredivine, the purpose is also divine and then effect would be naturallydivine and finally the outcome of the result or the fruit must be totallydivine.

The sahasranmastotras have acquired richness and endless varietyof descriptions, narrations and observations that are channelized into aname or names to experience the presence of the deity.

Eleven hymns of Thousand Names (Sahasr anmastotrams) of Lordiva are enlisted by Dr. Smt. Vina V. Thakkar. 15

15 I owe this information from the thesis titled The sahasran ma Literature: Astudy P 226. I thank the authorities of the Departmental Library.

The list of 11 hymns of ivas Thousand Names out of which 03 arehymns of Thousand Names of Rudra. 01 of Vedanta, 01 of Mahkla,01 of Mah mr tyujaya and 01 hymn of Thousand Names of Nat arja.]

but, the closer study gives 09 hy mns of Thousand Names of lord iva.From among them 03 hymns of that more popular and include in theworship of Lord iva, are taken here (in this thesis) for the presentresearch work.

Looking to the number of hymns of Lord ivas Thousand Namesthere may arise a doubt about the similarity and the difference in thetexts mutually, but the present thesis discusses at length the niceties( met#celee ) of the Thousand Names of Lord iva.


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The Vlmik Rmyan a contains the Stsaha sranma stotram inwhich the Thousand Names describing powers of St. TheMBhcontains two wellknown saha sranmastotras viz. TheVis nusahasranmastotram Anusanaparva, CH 149/01-158 andivasahasranmastotram Anusanaparva CH 17/01-150.

The famous Nat arjasahasranmastotram16

The purpose of the Thousand Names is aptly pointed out byPataskar Bhagyalata

seems to incorporate theexplanatory names of some of the original short Names of Lord iva (for the major text of the Thousand Names) occurring in the MBh, P, & LP.

The hymn of Natrjas Thousand Names describes Lord iva as eew{vele&veuecHe:, cenevele&veuecHe: and so on. Lord ivas eternal dance is thestatement of the worldss creation and its dissolution. In order to

protect the world lord engages Himself in a dance at the twilight. Atthe time all gods, ghosts, goblins, Semi-divine beings, demons, etc.remain present at H is service. Lord ivas worship incorporates theworship of all the gods . Lord ivas various forms like Natea, Nateawara or Natarja are imagined as idols or images of varioustypes and their description are found in the Purn as, Stotras and Poetry.The idol of Natarja is found of two types: with halo and withouthalo.

Each of the Thousand Name is to deep in meaning but at thesame time too effective in result that it is wide upon for any illiterate orliterate, young or old, men or women of the society and that to

procuring the desired result to its chanter or reciter.

17

16 Tripathi Vasistha N arayana ivaMahdeva (pp.191-200) pub.SarupaninBrahmana Parisad, Varansi-1999.17 Pataskar Bhagyalata : Sahasran maTradition In India Journal of the orientalInstitute, Vol. 45, Nos. 12, September - December, 1995.

that the purpose behind the writing ofSahasranamastotram is to praise the deity and glorify His names,virtues and deeds that a deity performs to help devotees.


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The high recognition and wide popularity are based on the fact thatthe chanting of Thousand Names needed no extra efforts to learn andstudy to collect money to gather any type of material to be offered andto spare the extra time. The reciter marches in the path of liberation inthe Kali era through the chanting may be the hymns, eulogies or

Names.

The impact of chanting the hymns of Thousand Names helps thereciter for yielding purity to his mind, speech and heart. The purethinking, righteous behavior and pious understanding of the recitersinfluence others to engage in the path of pure devotional practices.

The Thousand Names literature has survived and sustained theinterest of the people for all the ages till today. Though the it is thesimplest, easiest and even convenient literary composition giving just asimple list of the names of a god & a goddess it bears attraction of anyreciter with faith. This literature supports the devotees in their worshipand prayers.

It consists and continuous flow of creativity since begging of suchStotra literature. The popularity of the various hymns of Thousand

Names of a multitude of gods and goddesses is quite visible throughthe immense publication of the books and booklets of this field ofliterature.

The names ( veeceeefve ) point out different perspectives, motives, &functions of the individual who may be a god, a goddess, or even asuperhuman being (like r Rma, r Krsna, etc.) later on accepted asa deity.

The Thousand Names literature is written with simple & puremotive to praise god to protect to devotees helps them to accomplishthe worldly tasks and to achieve almost all the four human goals viz.

Dharma , Arth , Kma & Moks a. This motive is normally mentionedclearly at the end i.e. in the Phalaruti. This motive gets modeled in theholy effort to describe Gods potency and power in different

perspectives.


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Structure of the hymns of the Thousand Names

The saha sranmastotras contain particles as expletives ( HeeoHetjCeced ) like e, DeLe, leLee, SJe , efn,etc. likewise the iva sahasra- nmastotram alsoemploy such expletives to adjust the number of syllables in the verses.In many cases such expletives help to connect or disconnect the

previous or a next name. This technique is to emphasize the thoughtthat the chanting of names does not seem to be accepted as a meremechanical task, to help the reciter to meditate upon the in order to getthe knowledge about the desired deity. The chanting provides the

detailed information about qualities and the characteristics, the formand the identity, the mythological and the historical events of thedesired deity, as rmadbhagavadgt (10/10) supports that a devotee ofhigh excelle nces acquired the knowledge through the grace of thedesired deity. 18

The sahasranma literature contains many sahasranma-stotras ofdifferent gods, goddesses and rivers like: G an pati, r Rma,Datttreya, iva (11 hymns), Vis nu, Purasottama

19

18 les


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The hymns of Thousand Names of Lord ivarepresent differentaspects:

(01) Exploits,(02) Qualities,(03) Functions,(04) Form (physical features).(05) Relations,(06) Identity

Smt. Vina Thakkar 20

(01) Mahbhrata Anusan Parva (CH 17)

enlists the following Sahasranamstotras:

21

(03) P (Kotirudra Samhit CH 35)

(02) Mahbhrata nti Parva

22

(04) Vyupurnam (CH 30)

23

(09), (10) Lingapurnam (First Part CH 65 & 98)

(05) Ska ndamahpurnam (06) Brahmapurnam (07) Padmapurnam (08) Vmanpurnam 24

20 I thank the Head, Dept. of Sanskrit, Pali & Prakrit to avail Mrs. Thakkarsthesis for this information.21 Vide. App. 02.22 Vide.App. 05.23 Vide. App. 0124 Vide. App. 08.

(11) Saurapurnam

The frequent recitation of the ivasahasranmastotram ofthe ivamahpurna m arose to unveil the mystical secrets that lie in themeaning and the presentation of Lord ivas Thousand Names. Thiswas the source of inspiration to select this subject of Three Versions of

ivas Thousand Names.


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As 11 hymns (mentioned above) with the same genre wereavailable, the selection of 03 popularly known hymns of Lord ivasThousand Names was done for the textual analysis of (01) MBhAnusana Parva, (CH 17, 30-150 verses), (02) P Kotirudra Samhit,(CH 35, 02-132 verses) and (03) LP First Part (CH 98, 27cd-158verses).

Epics & Puran as

Here below a brief outline of the Epics and the Purnas are given toget a comprehensive idea of the greatness and the importance of theThousand Nam es of Lord iva.

The summary of sage VlmkisR myana is given here. The Blaknda (in 77 Cantos) begins with celestial sage N rada

narrating r Rma Saga to sage Vlmki, when a hunter kills one ofthe pair of curlew (H m#m). Lord Brahm visits and asks sage Vlmki tocompose r Rma Saga. The poet gives an outline of the Rmyana. r Rma ascends to thethrone. Kua and Lava sing r Rma Saga. Ayodhy, its inhabitantsand prosperity during the reign of king Daaratha are described. KingDaaratha performs the Horse-sacrifice. Episode of R syarn ga, the son-in-law of the king is narrated. King Daaratha performs the sacrificefor four blessed sons under the supervision of R syar n ga. The godsapproach lord Brahm for the destruction of Rvan a. Lord Brahmimplores lord Vis nu to descend in the house of king Daaratha for thesaid purpose. Lord Vis nu accepts the proposal and appears from the

alter with a basin sacrificial milk-rice ( nm`g_ ). Other gods take birth asmonkey chiefs Birth of r Rma, Bharata, Laks mana and atrughnafollow by the description of festivity. After their religious ceremonies,sage Viwmitra arrives and asks Daaratha to send r Rma for the

protection of the sacrifice.

Daaratha denies. Sage Viwmitra gets enraged. Sage Vasis tha persuades the king to send r Rma and Laks mana. Sage Viwmitra

instructs 02 mystic spells Bal and Atibal. They stay night long in aholy hermitage at the confluence of Gan g and Sary. The sage


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narrates the life account of ogress Tt ak whom r Rma kills. Thesage being pleased imparts the knowledge of various missiles as wellas the method of calling them back and narrates the story of theSiddhrama. r Rma and Laks mana protect the sacrifice bydefeating the demons. Sage Viwmitra along with r Rma andLaks mana proceeds to Mithil to witness the bow-sacrifice of kingJanaka. An account of Kuanbha is narrated. Sage Viwmitra and the

party reach the bank of Gan g where the sage narrates the the story ofGangs descent on the earth. The milky-ocean is churned by gods anddemons from which come out one by one the deadly poison, godDhanvantar, a bevy of Apsars, the beverage known as Vrun , the

horse Uccaih rav, the Kaustubha gem and nectar. A son of Ikswku, built the city of Vil where Diti the wife of Kayapa practisedausterities. Sumati, t he ruller of Visl receives sage Viwmitra andhis party. On the way from Vila to Mithil, they come across adeserted hermitage of sage Gautama. The sage narrates the account ofAhaly (sage Gautamas wife). Ahaly gets released from the curse ofsage Gautama by the very sight of r Rma.

r Rma and others reach Mithil, king Janaka headed by his family priestSadnanda welcomes them and the sage introduces two princes as well as tells theepisode of Ahalys release. atnanda narrates the life history of sage Viwmitra.The war for cow abal and sage Vasistha alonge with his Brahminical staff rendersineffectual all the mystic missiles discharged by sage Viwmitra. Sage Viwmitra

practises severe austerities to attain Brahman-hood. The episode of Trian ku isdescribed. Sage Viwmitra proceeds to create a new heaven for Trian ku. SageViwmitra rescuses unahepa from Ambarsas bondage and the king gets thereward of the sacrifice without sacrificing him. Lord Brahm rewards him atPus kara with the status of a seer. The sage enjoys life with celestial nymph Menak for ten years and hence retires to Mt.Himlayas, when he is rewarded with the statusof Mahars i. Saga Viwmitra resolves upon a further course of austerities.Ultimately he is conferred the title of a Brahmars i by lord Brahm. They come tothe court and Janaka reveals his pledge regarding the bow. r Rma breaks the bowand the king sends his counselors to Ayodhy to invite Daaratha for wedding.Daaratha along with sage Vasistha and his retinue reach Mithil. Janaka offers thehand of the two daughters St and Urmil to r Rma and Laks mana as well asKuadhvaja offers the hand of his two daughters to Bharat and atrughna. Thewedding ceremony is described. On the way of their returning to Ayodhy,

Paraurma appears before them. He challenges r Rma to string the bow of lordVis nu, r Rma does so and puts an end to the worlds earned by Paraurma


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through austerity. Recognizing r Rma as the Lord he departs for Mt. Mahendra.They return to Ayodhy, Yuddhjita (Bharatas maternal uncle) takes away Bharataand atrughna to his fathers capital.

The Ayodhyknda (in 111 Cantos) begins with the aging king ofAyodhy, Daaratha, his wives Kausaly, Kaikey and Sumitr, and thefour princes: Rma, son of Kausaly, Bharata, son of Kaikey , andLaks mana as well as atrughna, sons of Sumitr. Daaratha determines, amid general approval, install Rma as Yuvarja, thecrown prince or heir-apparent, but Kaikey urged on by her servantManthar, contrives to have him supplemented by Bharata and

banished to the forest for 14 years. Daaratha feels forced to give in toher petulance in fulfillment of 02 boons he has previously granted her,

but his agony of mind doing so it touchingly portrayed; so profound ishis grief that he dies shortly after Rmas departure from Ayodhy,attributing his death, separated from his son, to retribution for havingaccidentally killed an ascetic. His distress is shared by almost all theinhabitants of the town, but not by Rma himself, who accepts thedecree with absolute submission and with the calm self-control thatregularly charac-terizes him. The more completely to fulfill his fathers

comm.-ands, he suggests sending messengers to recall Bharata, who,with atrughna, is away from Ayodhy on a visit, and so innocent andignorant of his mothers machinations; Rma then makes preparationsfor his departure with no protest whatsoever, accompanied at theirinsistence by his wife St and his brother Laks mana. Daaratha feelsintense pain of separation, scolds Kaikey. Kaualy persuades him and

begins to lament, Sumitr consoling her. r Rma and party take haulton the river Tamas. The trio sons evade the huge crowd of mourning

citizens who flock after them, the citizens helplessly return toAyodhy. In the mean time r Rma having crossed the reversVedaruti, Gomat and Syandik, reacher the bank of riverGang andmake their way, first by chariot, then on foot, to Mt. Citrakt a, visitingen route the Nis da chief Guha and the ascetic Bharadwja. OnCitrakta they erect a hermitage where they live happily for a while,enjoying the beauties of nature, Minister Sumantra returns to Ayodhy.Kaualy and Daaratha lament for r Rma, Daaratha narrates the

episode of ravana and the curse given by his parents. The king dies.


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Meanwhile, to avert the graphically predicted evils of a kinlessstate, Bharata has been recalled to Ayodhy, where he confounds hismothers schemes by angrily rejecting the offerred kingdom and settingoff, accompanied by the 03 queens and huge retinue, to fetch Rma

back. The y too meet Guha, start for Prayga and are entertained to amiraculous banquet by Bharadwja. Crossing the river YamunBharata and party reach Rmrama. Rma greets Bharata with none ofthe rancour displayed by the excitable Laks mana, Rma along with His

brothers performs but enquires calmly about his conduct of publicaffairs; but he insists on carrying out to the letter of his fathers expresswish, undeterred alike by Bharatas impassioned pleas and offers tochange places with him, by the courtier J bli, and by the defending oforthodox traditional values put forward by the court chaplain, Vasis tha,followed by the glory of Solar dynasty. Eventually Bharata and histrain return to Ayodhy, taking with them Rmas sandals as a symbolof his authority. Bharata retires to nearby Nandigrma, from where headministers the country as Rmas regent. Meanwhile Rma and hiscompanions decide to leave Citrakta for a remote part of the forest, byway of the hermitage of Atri and Anasy, who listen to their story and

present them with handsome gifts of clothing and ornaments.

The Aran yaknda (in 70 Cantos) narrates the exile life amongst thehospitable, respectful sages and the hostile Rks asas of the Dan daka forest. Despite Rmas resolve to live like an ascetic, it is his role asthe perfect Ks atriya, or warrior, which now comes to the fore. The brothers have to rescue St from the clutches of a Rks asa, Virdha,meet sage arabhan ga who then ascends to heaven and the sagesextract a pledge from Rma to protect them against the depredation ofthe Rksasas. St (or, more realist-ically, a relatively late redactor of

poem) feels that such conduct may lead to a charge of aggression, butRma counters this argument with an appeal to his duty to protect theascetics . For ten years Rma and his party wander among the sages;we have specific accounts of their visits to arabhan ga, Sutiks na, andAgastya, who gives him divine weapons and advises him to build ahermitage in nearby Pacavat , on the way there they meet the vultureJat yu, who narrates his lineage and offers them his protection.


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While they are living in the hut they have built in Pacavat wherethey enjoy the autumn season, the hideous but none the less amorousRksas r pan kh makes advances to the brothers; infuriated by theirdisdain, she attacks St, and Laks mana multilates her as a punishment.Her brother Khara attempts to avenge her, first by sending a posse offourteen Rksasas to kill the brothers, and then, after they have all beenkilled, by leading an army of fourteen thousand to attack them, Rmaalone defeats them all, killing the generals Ds ana and Triir, andfinally Khara himself, to the delight of the Dan daka sages. rpankhthen seeks a differ ent kind of vengeance from another brother, Rvana,king of Lank, whom she incites to abduct St. He compels the aid ofthe unwilling and timorous Mrca, whose disguise as a golden deerand feigned call for help induce St to send both brothers after it.Rvana, disguised as a mendicant, thus has not difficulty in seizing her.Jat yu is fatally wounded when he attempts to intervene, and St istaken to Lank, where, having vehemently rejected all Rvan as

blandishments, she is confined in a grove of Aoka trees. Rma andLaks mana meanwhile are in great distress, the dying Jatyu tells themwhat has happened, and the monster Kabhandha advises them to allythemselves with the Vnara leader Sugrva, who will help them torecover St. On their way to find him they meet a abar ascetic-woman.

The Kis kindhknda (in 66 Cantos) concentrates on events in orrelating to the Vnara capital Kis kindh. The beautiful lake Pamp revives Rmas longing for His wife, there the two princes are accosted by the exiled Sugrvas minister, Hanumn, who takes them to hismaster. Rma and Sugrva make a solemn pledge of alliance, and Rmais encouraged by the sight of some of Sts clothes and ornamentswhich, seeing a group of Vnaras, she had thrown down as Rvan aabducted her. Sugrva next enlists Rmas help in ousting his usurping brother Vl, and recounts the history of their quarrel. Encouraged byRma, Sugrva challenges Vl to single combat, while going toKis kindh sees hermitage known asSaptajana s and finally, withRmas covert assistance, Vl is mortally wounded. He diesreproaching Rma, who justifies his action, mourned by his wife Trand his son An gada, and is cremated with elaborate ceremonial.


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Sugrva is now installed as king, taking over Vls harem, includingTr and his own former wife Rum, with An gada as his heir.

The onset of the rains prevents any further search for St.Afterwards Hanumn and then Laks mana approaching Sugrva remindhim of his promise to help. A vast army of Vnaras is mustered,divided into four, and sent off with instructions to search for St inevery direction. Rma places most faith in the party led by Hanumnand An gada , and entrusts his ring to Hanumn as a token for St. Themomkey chiefs set forth towards the quarters assigned to them bySugrva. The other three parties return without success, it sure now that

Hanumn alone will be able to discover St, but after much searchingand several bouts of suicidal despair, An gada and Hanumns troopmeet Sam pti, Jat yus brother. An gada narrates him the whole storyform the entry of r Rma into the Dandaka foreset to his own fastingand from him they learn that St is on the islandLank, Samptinarrates his past life and the incident how he lost his wings andHanumn resolves to leap over the sea to find her.

The Sundaraknda (in 66 Cantos) opens with a long account ofHanumns fantastic leap, after which he alights unnoticed in Lan kand wanders about the city, dazzled by its splendours. EnteringRvanas magnificent palace, he searches in vain for St, having fail tofind St even on searching for her all round Hanumn enters to thegrove and eventually discovers her in the Aoka grove, his eyes filledwith joy on beholding St. On seeing Rvana surrounded by hundredsof young women approaches St, he hides himself under the boughs inorder to avoid observation and overhears her rebuff Rvanas entreatiesand threats. Her guards also try to persuade her to accept Rvan a,though one, Trijat , cheers her by recounting an auspicious dream. Stexperiences good omens. Hanumn gently reveals himself to theincredulous St and proves his identity by producing Rmas ring. Strefuses to escape with Hanumn, preferring to be liberated by Rma in person, but gives the Vnara a jewel as a token for Rma. Hanumnconsoles St and hands over r Rmas ring. Instead of hurrying back

in secret, Hanumnthen embarks upon a course of ostentatious andwanton destruction, kills a number of Rks asa champions and finally,


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curious to see Rvan a, allows himself to be captured by Indrajit,Rvanas son. Commended by Rvana Prahasta inquires of Hanumnwhy he has ruined the grow and and killed the demons he warnsRvana if he longed to survive, he should restore St to r Rma. Theangry Rvana is dissuaded from killing Hanumn outright by hisvirtuous brother Vibhsanas reminder of the inviolability ofenvoys, sohe merely sets fire to the Vnaras tail. This does not have the desiredeffect; Hanumn uses it as a brand to complete the destruction ofLank. Reassuring himself of Sts safety, he recrosses the sea andreports to his eager companions. Overjoyed, the rampage throughSugrvas private orchard, theMadhuvana, to the discomfiture of itsguards before returning to Kis kindh with the news of the success oftheir mission.

The Yuddhaknda (in 116 Cantos) concerns with the final battle bet ween the armies of Rma and Rvan a, hearing the report fromHanumn as well as the description of Lank, Rma and the Vnarasmarch southwards, r Rma reminds St and laments. The Rks asas prepare for war, Vibhs ana defeats when his conciliatory advice isrefused. After some debate, he is welcomed into Rmas camp, andconsecrated as king of Lan k. When the sea did not allow a passage rRma looses fierce arrows. The problem of how to cross the sea issolved by Nalas construction of a causeway. Rvana receivesinformation from his spies about the size of the besieging army andafter trying in vain to frighten St into submission by showing her theillusion of Rmas severed head, Mlyavn persuades Rvan a. Onreaching Lan k Vibhsana apprises them of arrangement made by

Rvana at 04 gates for the defence of Lank and Rvana rejectingRmas ultimatum delivered by An gada, joins the battle. Disaster soon

strikes, Indrajit and puts Rma and Laks mana out of action, to thedespair of Vnaras and the watching St, but eventually the brothersare resorted by the divine intervention of the bird Garud a. Then there isa long series of duels resulting in the eventual deaths of all the mostfearsome Rksasa champions at the hands of Rma, Laks man a and themonkey- chiefs. During this time, Rma overcomes Rvan a but spares

his life. One of the most terrible of the Rks asas is another brotherKumbhakarn a who is under a curse of deed sleep, the elaborate efforts


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of his desperate comrades to wake him provide some much neededcomic relief from the tension of the battle scenes, Kumbhakar na twistsRvana for all his misdeeds and rushes to battlefield, but after causinginitial havoc among the Vnaras even he is slain by Rma. Hanumnslays Devntaka and Trir. An gada, Nla, Rs bha and Laks mana kill Narntaka, Mahodara, Mahprwa and Atikya respectively. Indrajit presides over Brahma missile make r Rma, Laks man a as well as themonkey army unconscious. Hanumn fetchs the herbs, An gada,Dw ivida, Mainda, Sugrva, Hanumn kill onitksa, Yupksa, Kumbhaand Nikumbha respectively. Indrajit repeatedly resorts to magic tostrike terror into the Vnaras: one of his stratagems is to show Rma

and Laks mana the illusion of St being executed,he also embarksupon a sacrifice to ensure victory, Vibhs ana asks Rma to sendLaks mana with army to march against Indrajit who is prevented fromcompleting it by Laks mana, who eventually kills him. Rvana beingenraged due to his sons death proce eds to kill St but is stoppedSuprwa. Only Rvana is left, and at least he takes the field againamid bad omens. Rvana along with the demon army marches to thefield. Sugrva destroys the army and ogress chief Virupks a. A n gada

kills Mahprwa. The war is between r Rma and Rvana. His duelwith Rma is protracted, but finally, after Rma receives divines helpin the form of Indras chariot and driver, Rvan a too is killed,Vibhsana performs funeral rites and then he installed as the king.

However, later qualms about Sts virtue cause Rma to be madecoldly to spurn her, saying (for the first time) that he undertook thequest and combat simply to vindicate his own and his familys honour,

and not for her sake and asks her to seek shelter elsewhere. Indesperation, St undergoes a fire ordeal. The gods appear to Rma andreveal that he is in fact an incarnation of Vis nu and Agni hands St back to her delighted husband, unhurt and exonerated. Daaratha nowappears, blesses his sons, and tells Rma to return to Ayodhy andresume his reign (the fourteen years of exile have, it seems, justexpired). At Rmas request, the dead Vnaras are restored to life byIndra, then Rma, Laks mana and St and all the Vnaras andVibhsana along with his counselors, all climb into Rvan as chariotPus paka and they go surveying the scenes of their earlier advantages,


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they fly back to Ayodhy. After greeting Bharadwja, Rma sendsHanumn to find Bharata, who is living the life of an ascetic. Bharata isdelighted by the news of Rmas triumph and return and restores tohim the kingdom. This is followed by an elaborate ceremony ofinstallation, and the epic is rounded off with a eulogy of Rma and hisrighteous ten-thousand-year reign.

The Uttaraknda begins with the arrival of the great seers arriving tomeet r Rma and Agastya discloses the origin of Virav, the race ofdemons and the origin of Rvana etc. Rvana and younger brothers

perform penance and obtain boons. The demons occupy Lan k andRvana is installed as the ruler. The marriages of rpanakh, Rvana and his brothers as well as the birth of Meghanda take place. Rvanasexploits are described. Rvana attacks on the Yaks as, defeatingManibhadra and Kubera holds Pus paka. Lord iva curses Rvana andcurbs his pride. Vedavat being insulted by Rvana, curses him andenters into fire. Rvana kills Anaran ya and receives curse from him.Rvana invades the domain of Yama, destroys the forces, fights withYama and being triumphant leaves the place. He forcibly carries off thecelestial damsels and other ladies who curse him. He accompanied byMadhu invades the realm of gods.

Rvana violates celestial nymph Rambh and receives a curse from Nalakbara. He invades the realm of Indra, the fight takes place between demons and gods. Vasu kills Suml . A combat takes place between Meghanda and Indras son Jayanta as well as god Indra andRvana. Meghanda captures Indra and returns toLank. Brahm grants him boons agains the release of Indra from captivity. There isthe encounter of Rvana and other demons with Sahasrrjuna whocaptures Rvana and bears him away to his city Mhis mat . Pulastyasecures the deliverance of Rvana from the bondage. After Rvanashumiliation at the hands of Vl he makes friendship with him. There isa description of Hanumns descent, past life and his heroic superhuman deeds. Due to a curse of some sages, he remains unconscious ofhis might. r Rma requests Agastya and other sages, he remains

present in the sacrifice performed by r Rma and they depart. KingJanaka, Yudhjita, Pratardana and others proceed to their respective


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dominions. r Rma accepts the presents, distributes them to Hisfriends, the monkeys, the bears as well as the demons and sends them

back to their respective abodes. Bharata describes the glory of rRmas reign St wishes to visit penance groves and r Rma accordsHis consent. Bhadra reports ugly remarks made by citizens about St, r Rma orders Laks mana to take St away in the forest and to leaveher in the vicinity of sage Vlmkis hermitage. Laks mana does so. Helaments and talks with a heavy heart. St utters plaintive words andher message to r Rma. Laks mana departs. On hearing Sts wailing,sage Vlmki approaches her and takes her to his hermitage. There is adialogue between Laks mana and Sumantra. Sumantra consolesLaks mana by narrating the account of Bhrgu. Laksmana meets andcomforts r Rma. r Rma persuades Laks mana with the narrativeof king Nr ga and instructs him to perform the duty towards thesubjects. There is the story of king Nimi as well as sage Vasis thas re -incarnation. King Nimi resides in the eyelids of living beings.Sukrcrya curses king Yayti who has borrowed youth from his sonPur in exchange for his own old age. Yayati consecrates Pur andcurses Yadu. The sages terrorised by demon Lavan a approach rRma and appeal to dispel the fear by destroying the demon. r Rmacoronates atrughna and dispatches him with a view to killing Lavana.atrughna dispatches his army in advance.

Sage Vlmki narrates to atrughna the story of Kalams pda, theson of Suds. Sage Cyavana appraises him with the power of Lavanaslance. atrughna kills Lavan a. He establishes the city Madhupur ,

proceeds to Ayodhy in the twelfth year to meet r Rma. On the wayhe listens to r Rmas golry being sung and gets surprised, meetssage Vlmki as well as r Rma, stays there for aweek and returns toMadhupur. A Brahmin with his sons dead body comes to r Rmaand laments blaming Him for the death. Nrada shows the reason as anunauthorized practice of penance of a dra called ambka. r Rmagoes there in the plane Pus paka and kills him for which gods applaudHim. Sage Agastya welcomes Him, presents celestial ornaments andnarrates the story of king veta. There is an episode of king Danda. rRma leaves the hermitage and returns to Ayodhy. r Rma denies

performing the Rjasya sacrifice and performs the Horse-sacrifice as


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per Laks manas advice. r Rma narrates to Laks mana the story ofking Il. Then start the descriptions of the preparation of the sacrifice,arrival of sage Vlmki with Lava, Kua and he orders and asking themto sing the Rmyanam. r Rma hears the sweet song. He dispatchesan envoy to sage Vlmki. St takes an oath for purification to whichthe sage supports. St enters into the hole of the ground offered byEarth and r Rma laments. Bharata proceeds towards the territory ofthe Gandharvas and defeats them. He installs his son Taks a onTaks ail and Puskara on Pus karvati. An gada and Candraketu arecoronated by Bharata and Laks mana in the territory of krupataha.Durvsa in the form of an ascetic approaches r Rma to convey LordBrahms message and wishes to meet r Rma and warns him not toenter the chan\mber. Laks mana on breaking the condition is abandoned by r Rma. He departs to heaven along with his body. r Rmaascends to heaven with the citizens.

The Mah bh ratam

Both the Versions of ivasahasranmastotram in the P Kot irudraSamhit and Lingapurn am First Part are recited initially by LordVis nu Himself ( efJe


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studying the three Versions is (01) Mahbhrata, (02)ivamahpurnam and (03) Lingapurnam is finally adopted (in thefollowing pages of this thesis).

The MBh is the earliest example available of the HistoricalLiterature ( Fefleneme:) which is defined as it happened thus or thus ithappened ( Fefle n Deeme ) and hence it means a Legend or a historical tale.Therefore the Books ( HeJee&efCe ) of the MBh contain various narratives(DeKeeveeefve ). It describes the great battle between the rival descendants ofDuyantas son Bhrata, the emperor of the Ancient India. The moststriking feature of this work is its voluminous size. It deals with a

variety of topics and contains a lakh of verses. It is the largest poemknown to be the literary history. The comparison of the MBh with theocean is due to the v astness and with the Himlayas is due to the highquality.

It contains 2109 chapters divided into 18 Books called Parva sseveral of them are further divided into subordinate Books called Avntaraparvas. The supplement called Harivamsa gives the account

of the life and family of r Kr s n a.

The whole epic is in the form of the narrative told to Janamejaya by Vai ampyana who had learnt it from Veda Vysa, the author of theMBh.

The subject matter of the 18 Parvas of the MBh can besummarised as under:

The 1 st diparva begins with account of the Geneology of theBharatas. This contains the history of Lunar dynasty and elaboratelydescribes the origin of the Pn davas and the Kauravas. The Kuru -ancestor antanu married Gang and their son is Bhis ma. antanutake Satyavati as his second wife who gives him two sons Chitrngadaand Vichitravirya. Both die without children. Satyavati asks Veda Vysto beget in Vichitravryas queens Ambik and Amblik who beget

Dhi trstra and Pndu. Dhirstra married to Gndhri who begets onehundred sons named Suyodhana, Susan, Sumaran a( all were


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defamned Duryodhan, Duh san, Durmarana) and so on, while Pnduhas two wives: Kunti (who had a son Karn a born in her virginity and)gives birth to 03 sons Yudhis t hira, Bhmasena as well as Arjuna andthe other wife called Mdri gives birth to twin-brothers Nakula andSahadeva.

The 2 nd Sabhparva describes the gambling. Duryodhana full ofenvy and hatred invites Yudhis thira for the game of gambling. akuni(Duryodhanas maternal uncle) being expert in gambling cheatsYudhist hira who loses every thing. At last, he puts on stake his wife,Draupad who faces unworthy treatment in the presence of not only herhusbands, but Bhis ma, Drona, etc. also. The 3rd Vanaparva desciribesthe exile of the Pndavas. The defeated Pndavas leave for the forestwhere Lord r Kr sna visits them and insists them to fight. Draupadand Bhma support Him.

The 4 th Vir taparva gives the description of unrecognized stay (during their last 13 th year of the exile) of the Pndavas for one year inthe Kingdom of Virt a. They spend their time in Virtanagar underdifferent guise: Yudhis t hira as Kanka (the expert gambler), Bhmasenaas a cook named Balava, Arjuna as a dance teacher Br hannal, Nakulaand Sahadeva as the supervisiors of the stable and the cowpen as wellas Draupad Sairandhr (maid servant of queen Sudes n) When queenSudes n brother Kichaka tries to molest Draupad, Bhmasena killshim. At the end of 13 th year, the Pndavas reveal their identity. The 5th Udyogaparva narrates Lord r Kr snas serious efforts forreconciliation between the Kauravas and Pn davas. Duryodhanarefuses. Lord r Krsna tries to persuade Karna to take the side of thePndavas, but Karna refuses, too.The armies of both he sides assemblein the battle filed Kuruks etra.

The 6 th Bhis maparva describes the long preparation of the war ofthe MBh. The world famous rmadbhagvadgt occurs here. Bhis marefrains from fighting when ikhan d stands infront of him. Arjuna

pierces Bhis ma with arrows. The 7th Dron aparva narrates the killing ofAbhmanyu and Droncrya. (The 15th day of the battle is over). The8th Karn aparva describes the killing of Dusana by Bhma followed aterrible fight between Karn a and Arjuna. In which Karna is killed. The


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9th alyaparva deals with the war and killing of alya by Yudhist hira.Sahadeva kills akuni. Duryodhna is alone and he takes refuge in alake where, through magical power he hides himself under water.

The 10 th Svastikaparva has the main story of Avathmslaughtering of the five sons of the Pan davas. The 11 th Striparvanarrates the visit of battle field by Kaurava- ladies, Gndhr and herdaughter-in- law Bhnumat (Balarmas daughter) lament near thecorpses of their husbands. The 12 th ntiparva narrates the birth-storyof Karn a whose ancenstral rite is performed by Yudhisthira who istheninstalled on the throne.The 13 th Anusanaparva decribes the events ofBhis mas expiry, in the presence all and his ascends to the heaven. 26

Ve da Vysa announces the number of 8800 verses must be taken to prove the three stages of evolution of the text. It is (1) Jaykhya

The 14th vamedhikaparva describes Yudhis thira is advised to perform the Avamedha sacrifice. Abhmanyus wife Uttar gives birthto Pariks it. The 15th ramavasikaparva gives the description ofVnaprasthrama of Dhitr stra and his wife Gndhr living in theforest. The 16 th Mausalaparva describes fight with the help of Musala,taking place between the Ydavas ( as Gndhr cursed Lord r Krsnain the Striparva blames for not having prevented the slaughter of hersons). Balarma is killed in a club fight. Lord r Krsna ascends to Hisabode, as a hunter unknowingly pierces His foot-sole with an arrow.The 17th Mahprsthnikaparva describes the Pn davas going toheaven.

The last 18 th is the Svrgrohanaparva that narrantes Yudhis t hirasrefusal to enter into the heaven without his brothers and even his dog.

It is a Heroic Poem describing a famous battle between Kauravasand Pan davas. The ethical and philosophical side of the work in asmuch as it includes a vast mass of ancient legends pointing out the fourhuman goals.

26 The present research is based on the Lord ivas Thousand Names recited bySage Upamanu in this Parva (CH 17).


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Samhit 27 (2) Bhrata28 and (3) Mahbhrata. 29

The date of MBh is now fixed by the scholars that Veda Vysacomposed the first version in 3100 BC, followed by the 2 nd version byVaampyan pro bably within 50 years i.e. 3050 BC and the final

which is also referredto in the colophons of the Vis n usaha sranma addition like Fefle eercevceneY Melemeeneeb mebefnleeeeb Jeweeef mekeeeceevegMeemeefvekes HeJe&efCe. . . .~~which can be related to three

recessions of the MBh, the first one composed by Veda Vysa whothen narrated to Vai ampyan who narrated it to Janamejaya (2ndrecession calle d Bhrat) and finally Suta Purn Ugra rav narrated tothe sages in the Naimis ranya (the 3 rd recession called MBh).

The original epic was probably in its nature a history and not adidactic work. It is specially called a History ( Fefleneme:). The MBh showsevidence of having grown over a considerable span of time. The

statement in the poem that it was written by Vysa, recited (as itinerrant bard) by its pupil Vai mpyana and retold,as it stands now, byUgrasravas it is (as mentioned above) found in the opening chapter ofthe di Parva.

The extent of Vaiampyanas Bhrata appears to have been 24,000verses for there is a sloka in the MB h that Vysa composed BhrataSamhit of that extent and that work without its Upkhyns is called

Bhrata. Vaiampyan would naturally begin his version with anaccount of Janmejaya and his sarpastra , where he recited his poem.

The present MBh in fact contains about a thousand less sholkas thanthe number given by Sta Purn . It is mentioned inthe MBh that theindustrious Kr s n dwaipyan or Vysa composed his poem in 3 yearsworking day & night.

27 De


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version by Sta Purn must have come up after a period of 100-200years i.e. 3000-2900, though modern scholars (influenced strongly bythe western scholars) opine that an extension of the original epic musthave taken place after 300 BC and by the begining of our era.

Mirashi V. V. has d iscussed at length the probable date of MBh war3140 BC - 2500 BC 30

The scholar defi nes the term purn a as (a) Pre-historic andCosmological legends, (b ) the Brhmanasdefined it as description ofancient tradition, (c) the Mahbhratam defines it as ancient legendsabout gods and the genealogy of sages, (d) the Upanis ads explain it as

He further adds the support of the AiholeInscriptions dated 3735 of Kali era i.e. 556 AD constructed in reign ofthe Clukya King Pulake II.

As the Indian Astrological Calendars give the Yudhis thir a Era 6012and the Kali Era 5014 (in 2013 AD), the historical fact that the famousMBh war was fought at the end of the juncture of the Dvpara era andthe beginning of the Kali era. After the war ended, Yudhis t hira wascoronated and Veda Vysa wrote the historical account of the war . TheMbh, the text of which is available (as a critical edition from BORI,

pune) in the present time is obviously, a compilation took place in 10 th Cent. B C. The series of ivas names in the Rudradhyya of theTaittiriya Samhit (IV.5.7) and atarudriya in the Vjasaney Samhit (ch- 16,18) show that iva-worship with the recitation of Names can betraced as old as the Yajurveda.

Thus the ivasahasranmaof the MBh must have been incorporated by Sta as the third version for the completion of the present MBh,though the first speaker is Sage Upamanyu, the brother of SageDhaumaya who was the contemporary of Yudhis thira during his exile.Hence Lord ri Krsna receiving the ivasahasranma must have been

present in the time of second version itself.

The ivamahpurnam

30 Journal of the Oriental Institute, Vol.XXV, September 1975 (No.i), pp. 286-292.


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a History ( Fefleneme:) and (e) the Smr ti texts defined as an exposition or anamplification of ( GHeye=nCeced ). This shows that the P urna literature existedfrom very early times. Thus the Purna have been a kind of popular

encyclopedia of useful information as their compilers have gatheredtogether a mass of extraneous didactic matter on all subjects.

The H

the general

. Dr.Baladev Upadhyaya has given the probable dates of

the composition (rather) compilation of the 18 Major Pur 31

(2nd (2nd -4 th Cent.(4 th

(4 th (4 th-5 th (6 th Cent.AD), (07) K (6 th-7 th

(6 th-9 th (7 th-9 th Cent.AD), (10) (7 th-9 th Cent.

(7 th-9 th (8 th-9 th Cent.AD), (13) (9 th

(9 th-10 th (10 th Cent.AD), (16)Brahma- (13 th (15 th

(after 16 th Cent.AD). 32

(01) m: It consists of 06 Parts called Ama and23,000 verses divided in to 126 chapters. The 1 st Part deals with theCreation along with the Creation of the worlds and the human beings.The 2 nd Part described the Geography of the world divided intoContinents called Dwipa with special description of the Jamb dw pa and India (Bharatvrsha). The 3 rd Part discusses the religious duties ofthetwice-born and the stages life. The 4 th Part deals with theGenealogies of the Kings of Solar and Lunar dynasties. The 5 th describes Lord Vis nus incarnations with quite a long description ofIncarnation of Lord r Krsna and the last i.e. the 6th Part described the31 The detailed information is provided in his Pur a, pp.537- 569. 32 Hazra R.C. dates in his Studies in the Purnic Records on Hindus Rites andCustoms, P 141.


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Deluge, the dissolution called Pralaya. It also discusses about the pathof Devotion.

(02) : It consists of more than 15,000 versesdivided into 291 chapters. It deals with lineages of the ancestor as wellas of the sages in the context of the Ancestral Rites (Shradha). Itdescribes the Genealogies of the Kings of the Solr and th

(also called K ), Prayga, Narmad and so onwith their Geographical data. Moreover the topics like duties of a king,the Iconography of various gods and goddesses are given here.

(03) m: It consists of 07 Books (Samhit). Itcontains 24,000 verses divided into 457 chapters. The 1 st VidyewaraSamhit (25 chapters) discusses the greatness of Lord ivas worshipsupported by various accounts, the mode of making and worshippingthe iva Phallus and the duties of a twice-born house holders. It alsodiscusses he importance of Bilva -leaves and the Ashes (Bhasma). The2nd Rudra Samhit consisting of 05 Parts called . The 1 st Part(20 chapters) describes the Creation of the beings along with the modesof Lord ivas worship and devotion. The 2 nd

, as well asHer penance, marriage with Lord iva after Her self -immolation(Dehatyga) in the Daksas sacrifice that was destroyed by Virabhadra.The 3 rd Part (55 chapters) narrates Prvats account starting with Her birth, penance upto Her marriage with Lord iva. The 4th

. The 5 th

.The 3 rd Book called atarudra (42 chapters) deals with 100

incarnations of Lord iva.33

33 Vide. App.12.

The 4 th Bo (43chapters) looks like the further continuation of the previous Book as itcommences with narrations of 12 Jyotirlingas followed by the


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greatness of Lord ivas incarnation as Nandikevara, Mallikrjuna,Traymbakevara, Vaidyantha, Ngevara, Ghus mevara andHarivara.34

The last i.e. the 7 th

, because most of thenarrations, discussions and descriptions of rites and rituals, mode

.

The 5 th Book called Um Samhit (51 chapters) begins with Sage

Uapamanu approached by Lord r Krsna for Lord ivas grace to get ason. But the major part gives the description of the Creation, differenthells, the Prajpatis, the duties of the people and the importance ofreciting Lord ivas five-syllabled Name-formula. The 6 th Book calledKailsa Samhit (23 chapters) Attribute as well as Non-attributiveforms of Lord iva and the concept of Non-dualistic form of theSupreme Reality called Lord iva.

35

36

The 2 nd

devotion. The 3 rd Book deals with Vidura

: It consists of 12 Book(Skandhah) containing 18,000 Verses divided into 335 chapters, The 1 st Book introduces the origin

, birth ofParik , Gndhr and Dhr tarstraresorting to Himlayas and the ukadevas visiting Pariks hit on the bank of river Gang.

34 The present research is based on the Lord ivas Thousand Names recited byLord Vis nu at this juncture i.e. (04/35). 35 Of the basis of striking similarity of the topics of both the , the nameivamah may not have been included in the enumerations of the 18

as. 36 Scholars are not unanimous in accepting this -

-

10 characteristics.


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meeting Uddhava and their dialogue about Lord r Kr snas childhoodsports, exploits in Mathur and Dwrk. Vidura meeting Maitreya formental relief. Maitreya narrates the different creations and happiness aswell as miseries of the souls, followed by Lord Vis nus BoarIncarnation and then the account of Sage Kardama his wife Devahtiand their son sage Kapila who instructed the Knowledge of theSmkhya System to his mother.

The 4 th Book narrates the lin eage of Svyambhuva Manu followed by the account of Daks a Prajpatis sacrifice and its destruction byVirabhadra, the accounts of Dhruva, king Vena and his son Pr thu, theascetics called Prachetas and then king Purajaya. The 5 th Bookdiscusses the line

). It alsodescribes the spread of king Bharatas 07 sons indifferent continents,the people over there, beginning with the Jambudvipa, the SolarTransation as well as the planets their planets and their effects on the

people along with the description of Nether worlds and different hells.The 6 th Book narrates the accounts of Ajmila, Daks a, Vivarpa,

sage Dadhci and demon Vrttsura (king Citraku in his previous birth).The 7 th Book narrates the account of great Vaian ava devoteePrahalda followed by the discussion on the general duties of thetwice-born followed by those of the house-holders and the monks. The8th Book narrates the accounts of 04

famous ocean churning event, followed by other Manus and theirduties and Lord Vis nus Dwarf of Incarnation (with a corsory ref. ofManu Satyavarata of the Fish Incarnation).

The 9 th, sage

Saubhari, king Harichandra, king Sagar and the event of river Gangasdecedents on the earth, Lord r Rma, king Nimi and the kings of theLunar dynasty like Buddha, Purarav, etc., king Sahasrrjuna and hisfight with Parurma, king Nahus a and his son Yayti, king Rantideva,followed by a brief accounts o .

The 10 th

-tors, His birth


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and exploits from His childhood to the dimese. The 11 th Book dealswith a curse to the Ydavas Lord rKr snas return to His abodefollowed by the discussions on the duties, the path of devotion,Knoweldge and Yoga (with the account of Datttreya and His 24 HolyMaster), followed by the duties of Celibates house-holders, forester-living ones and the monks. The 12 th

- -tion ofthe Serpent-sacrifice started by king Pariks it.

ey m: It

-formed ( yeeuecegkegvo:) followed by the descritptionof the li fe after death, narrative of Madlas and famous Durgsaptasati otherwise called and

- , Raktabja, umbha-Nis ubhaand other demons.

(06) m: It consists of 12,000 Verses is divided(probably) into 04 Parts viz. Prakriy, Anusanga, Upodghta andUpasmahra. It deals with the Creation of the Universe along with theCosmology, Astronomy and Geography of the world with its 07continents, the narration of the lineage of the Ks atriya kings.

(07) Kr m:

(08 m: It

.

am: It is a type of encyclopedia of SanskritLiterature. It consists of about 15,400 Verses divided into 383 chapters.


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It gives a brief outline of almost all the Sciptures and texts like thefour Vedas, six Vedngas, Prtiskyas, Rhetorics, Grammar,Prosody, Polity, Astrnomy & Astrology, Yoga, yurveda and so on.

m:, Br hanradiyapurnam or Nrada-

samhit. It is also a kind of encyclopedia. It consistsof 25,000 Versesdivided into 125 chapters in the First Part and 82 in the Second Part.The 1 st Part deals with various topics of the Science of Piety and thestages of life followed by ancestral rite and the discussions onGrammar, Etymology, Astrology,

, r Rma, Haumn, Lordr Krsna, the Mother Goddess Kl and Lord iva. The 2nd Part isdivided mainely to the account of king Rukmngada.

(11) Skandapuran a: It consists of 81,000 Verses divided into 06Books called Samhitviz. Sanatakumra, Suta, Sankar, Vais nava,Brahma and Saura. It is divided into 07 Parts called Khan da viz. Mahevara consisting of 138 chapters in the first Part called Kedradeals wi th Lord ivas greatness with refrence to the destruction ofDaks as Sacrifice, details and type of worshipping the Phallus, kingBal defeating the gods, the birth and worship of Gan ea (Heramba),churning of Ocean, Indra killing demon Vr tra, Incarnati on of Vmana,Lord iva marries Prvat, birth of Skanda, who kills demon Trakaand Lord iva living Kailsa.The 2nd Part called Kaumrik contains66 chapters dealing with the dialogue between Arjuna and Nrada whonarrates the greatness of the holy plac es like Mahisgara,Kumranthamahtmya, Barbar and others on the bank of river Narmad, Brahmevara and Kedrevara. The 1rd Part calledArun cala consists of two sections. The 1st section ( HetJee&Oe& ) narrates thestory of Lord iva revealing from the Phallus in between Brahm andLord Vis nu, followed by the greatness of Aruncalalevara and Prvatkilling demon Mahis sura. The 2 nd section ( GejeOe& ) depicts differentvows in the dialogue of Mrkandeya and Nandikevara.

The 2 nd Part Vainava conisisting of 189 chapters narrate thegreatness of the holy places: Venkat cala, Jaganntha Puri,Badrikrama and the Months of the Indian Calanedar like Krtika,


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Mrgarsa and Vaikha followed by the greatness of Ayodhy city.The 3 rd Part called Brham consisting of 114 chapters is divided into03 sections. The 1 st section called Setu bandha narrates the entire storyof r Rma Saga along with the Jyotirlinga names Rmevara, the 2nd section calle Dharmran ya narrates the story of Indra receiving theshare in the sacrifice, the duties of a house-holder, greatness ofDharmranya, Sryakshetra, worship of goddess Mtang,Yudhist hira visiting Dhrmranya, greatness of Govatsalinga, briefaccount of r Rmas life. The 3rd section called Brahmottara dealswith the greatness of vows like ivartri of Mgha month, Prados a,Monday. Um-Mahevara and the greatness of Gokarn e -vara,thestories of Pingal, Rusabhdeva and his disciple Bharyu, greatness ofAshes as well as Rudrksa a long with the account of Sage Vmadeva. K, Rev, Tp and Prabhsa are described in 491 chapters.

The 6 th Part called Ngara consisting of 269 chapters deals with theorigin and greatness of PtlaGang, the narrative of Vasistha, Viv-mitra, Trinku, Sage Agastya37

m: It consists of 11,000 Verses contains chaptersin the 1 st Part 108 chapters and 2 nd Part 55 chapters. It deals mainlywith the Information and it worship of Lord ivas Phallus-image. It

drinking away the Ocean and Indrakilling demon Klanemi, Vasis thas curse to Mitrasaha, Yayti andarmisth, Nala and Damayanti, fight between Paraurma andSahsrrjuna, Kis queen Amb protecting the children from poison,Yjvalkya and Maitrey , previous life account of Viduras birth,Brhmin Puspditya and Mhik, Pippalda, origin of the Ngara brhmins, Gyatri formulas for all gods. The holy places named anku,Pitrukupik, Blasakhya, Saraswati, Mahkla, Htakevara,R meavara, ukalatirt ha, Amarea-vara, Cakrapni,Kumrik andKapleavara as well as the duties of a chaste woman, the ancestralrites, different vows and so on.

The 7 th Part called Prabhsa Khan da consists of 04 sectionsdescribing the greatness of Prabhsa 365 chapters, Vastrpthaksetra 9chapters, Arbudcala 63 chapters and Darak 44 chapters which dealwith the various accounts of the places under their titles respectively.

37 The Ngara , because there are repeated accounts of many holy places, narratives and vows.


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also narrates accounts of Lord ivas 28 Incarnations along with thetheory of Creation as well as aiviavows and the holy places of Lordiva. The 2nd Part deals with the philosophy of Pupatayoga.

(13) Garud apurna m: It consists 18, 000 Verses is divided intothe 1 st Part containing and the 2 nd Part 45 chapters. It deals with thegreatness of Lord Vis nus Incarnations and a variety of topics likeGemology, Polity, Treatment as well as remedy of the yurveda,Prosody and the Philosophies Smkhya, Yoga, etc. The 2nd Part wellknown by the names Rituals for the deceased souls deals with thedescription of stages of the child in the embryo, hells, the abode of thedeceased souls, nature and d form of deceased soul, release from thespecy of a ghosts, goblins etc., life span of the human beings, etc.

(14) Varhapuranam : It consists of 24,000 Verses divided into218 chapters in the Gaudya recension. It deals with Lord Visnus BoarIncarnation and again it presents the vow of Twelfth day presided over

by different Incarnations of Lord Visnu. It describes different areas ofMathur city, followed by the description of hells in the context of theaccount of Na ciket.

(15) Bhavis yapurnam: It consists of 14,000 Verses consists of 04Books. The 1 st Book (Parva) called Brma contains 201 chapters, the2nd Book called Madhya divided into 03 parts contain 18+20+19=57chapters, the 3 rd Book called Pratisarga divided into 04 parts07+33+31+29=100. The 4 th Book called Uttaraparva contains 130chapters.

The 1 st book deals with the origin of 04 casts, the purificactroryrites, their duties along with the duties of women, description ofvarious Kalpas , Science of Marks of the body, kings, women, Maga brhmins and so on along with the accounts - -

Arjuna. The greatness of Rathaytr, fasting, the sun-worship, worshipof different gods on particularly constellations, the vows like Ngapacami, K rtikasthi, 07 days of the week as well as the differentdates (of the months of Indian calendar), ancestral as well as expiatory

rite.


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The 1 st Part of the 2 nd Book deals with Creation of the universe,greatness of constructing gardens, wells, etc. details about differentsacrifices. The 2 nd Part provides details of family lineage, science ofVstu and rites of Idol installation. The 3rd Part discusses the method ofconstructing gardens, ponds, etc. and the worship of different holytrees. The 1 st Part of the 3 rd Book narrates accounts of kings beggingfrom the Tret, Dwpara and Kali Eras. The 2nd Part narrates stories ofPadmvati, Trilokasundari, etc., Satyanryan a and Patajali. The 3rd Part deals with the account of King like Vikramditya, ailvhana,Bhoja, and so on. The 4 th Part narrate the accounts of Madhcrya,Dhanvatri, Kr snacaitanya (Mahprabhu), nadagiri and so on.

The 4 th Book contains dialogue between Lord r Krsna and Yudhi-s thira. It deals with various vows and fasting on days and dates ofIndian calendar of all months begini ng from Mrgaira.

(16) Brahmapurna m: It is also known as di Brahmapurn amconsisting of 14,000 Verses is divided into 245 chapters. It deals withthe account of the kings of the solar and the lunar dynasties, along withthe narratives of Mother- Goddess Pravat and sage Mrkan deya,description of the ancient holy places and Lord r Kr s na. It describesthe greatness of the Sun- god, the philosophies of Smkhya and Yoga.

(17) Brahmav aivartapurn am: It consists of 18,000 Verses isdivided into 04 Parts. The 1 st Part titled Brahmakhan da contains 30chapters, the 2 nd Prakruti 67 chapters, the 3 rd Gan apati contains 46chapters and the 4 th Kr snakhanda contains 133 chapters. Itdeals withthe complete account of Lord r Krs nas life and exploits.

(18) Padmapurnam: It consists of 55,000 Verses divded into 06Parts. The 1 st Part called Sr ustikhnda contains 30 chapters, the 2nd Bhumi 10 chapters, the 3 rd Svarga 13 chapters, the 4 th Brahma 07chapters , the 5 th Ptla 12 chapters, the 6th Uttara 16 chapters and the7th Kriyyoga sra contains 10.

ivasahasranma in the ivamahpurnam


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The ivasahasranma (as mentioned above) falls in the 35th of theKot irudra Samhit of the ivamahpurnam. The chapter contains 134verses in which the Thousand Names are incorporated from the verse02 upto verse 132.

There is the common authorship of Veda Vysa of the purnas. AsBna (7 th cen. AD) refers to the Vyu Purnam and not theivamahpurnam. But it can be belived that is a highly adored oneand a masterpiece of encyclopedic character (though unlikeAgnipurnam and Nradapurnam). It contains stories about the birthof Prvat, Ganea, Skanda and their marriages. Therfore, it may have

been amplified from time to time and most probably it wasconsolidated in its pres ent form in the 8 th century, though manyscholars like Hazra R.C. 38 , Upreti 39

The Matsyapurnam declares that the Wind-god ( Jeeeg ) exposed theduties of the White Age ( eslekeuHe:) along with the greatness of Rudra( efMeJe:).

, etc.put it in the 10-11 Cen. ADthough all t he purnas eulogize Lord iva, yet ivamahpurnamclaims a study by itself. A close scrutiny of the ivamahpurnamshows that this purna must have taken a fairly long time to come intothe final shape.

40

According to Shrikrisnamani Tripthi

It contains 24,000 verses which are found in the ivamahpurnam and not in the Vyupurnam contains 11,000 verses dividedinto 112 chapters.

41 quotes Skandamah- purnam 42

38 Hazra R.C. dates Studies in the Purnic Records on Hindus Rites and Customs,P 141. 39 Thane achndra Upreti :Pur ntattva Vimra, P 13. 40 es lekeuHeemesve Oeerceeved JeeegefjneyeJele$e leod JeeeJeer eb meeod ceenelceemebegleced~ elegefJeMlmeneeefCe HegjeCeb leef neseles~~ 53/18 celmeHegjeCeced~~

41 DeeoMeHegjeCeHeefjee He=. 28. 42

eLee efMeJemleLee MewJeHegjeCeb Jeeegveesefoleced~ ef MeJeYeeqkelemeceeeesieeVeeceeefJeYetef


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Revakhan da of this mahapurnam. Thus the ivamaha purnam is oneof the 18 Purnas. He further supports his view by sighting theSkanda mahpurna that it is n

shiva sahasra nam thesis.pdf

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