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=== हिमवत्पर्यटनम् ॥ Visit to the Himavat Parvata ===

=== हिमवत्पर्यटनम् ॥ Visit to the Himavat Parvata ===

Once a Siddhapurusha visited Arunaspada after visiting many places on a long yatra. Seeing the Siddha who travelled far and wide at such a young age , Pravara expresses his heart's longing wish to visit the beautiful teerthas and kshetras of importance in the vast expanse of this earth, but due to his grhastha duties  he is unable to do so. He asks his to show the way to this overcome this predicament allowing him to go on a pilgrimage. The Siddha, who had some shaktis, lauded Pravara's commitment to grhastha dharmas and gives him a divya pada-lepanam (पादलेपः) or a medicinal herbal application to the feet which gives the power to travel anywhere in short time to any direction or place of his wish.  <blockquote>प्रादात् स ब्राह्मणश्चास्मै पादलेपमुदारधीः । अभिमन्त्रयामास दिशं तेनाख्याताञ्च यत्नतः॥६१.१५॥</blockquote>Delighted that his wish to undertake visits to divyakshetras of the Himalayas will be fulfilled, he completes all his duties towards his parents for the day, asks his wife, a pious lady to take care of Atithisatkara and with the permission of his family he started to see different lands of and teerthas, the beautiful forests, waterfalls and cities by travelling on the Akasha marga or the skies. With an intent to visit to the Himalayas, Pravara thinks he can return soon in time for his evening duties. <blockquote>सम्प्राप्तो हिमवत्पृष्ठं नातिश्रान्ततनुर्द्विज । विचचार ततस्तत्र तुहिनाचलभूतले॥६१.१८॥</blockquote><blockquote>पादाक्रान्तेन तस्याथ तुहिनेन विलीयता । प्रक्षालितः पादलेपः परमौषधिसम्भः॥६१.१९॥</blockquote>Without any strain, Pravara reaches Himalayas and was walking around, due to ice on the mountains, his medicinal application gets washed away. After walking around watching the beautiful mountains, the places where the Gandharvas, Kinnaras played, where devatas roamed about and celestial dancers sat on the mountain tops, he wished to go back to his home with an intent to return again to see the rest of the places.   

Once a Siddhapurusha visited Arunaspada after visiting many places on a long yatra. Seeing the Siddha who travelled far and wide at such a young age , Pravara expresses his heart's longing wish to visit the beautiful teerthas and kshetras of importance in the vast expanse of this earth, but due to his grhastha duties  he is unable to do so. He asks his to show the way to this overcome this predicament allowing him to go on a pilgrimage. The Siddha, who had some shaktis, lauded Pravara's commitment to grhastha dharmas and gives him a divya pada-lepanam (पादलेपः) or a medicinal herbal application to the feet which gives the power to travel anywhere in short time to any direction or place of his wish.  <blockquote>प्रादात् स ब्राह्मणश्चास्मै पादलेपमुदारधीः । अभिमन्त्रयामास दिशं तेनाख्याताञ्च यत्नतः॥६१.१५॥</blockquote>Delighted that his wish to undertake visits to divyakshetras of the Himalayas will be fulfilled, he completes all his duties towards his parents for the day, asks his wife, a pious lady to take care of Atithisatkara and with the permission of his family he started to see different lands of and teerthas, the beautiful forests, waterfalls and cities by travelling on the Akasha marga or the skies. With an intent to visit to the Himalayas, Pravara thinks he can return soon in time for his evening duties. <blockquote>सम्प्राप्तो हिमवत्पृष्ठं नातिश्रान्ततनुर्द्विज । विचचार ततस्तत्र तुहिनाचलभूतले॥६१.१८॥</blockquote><blockquote>पादाक्रान्तेन तस्याथ तुहिनेन विलीयता । प्रक्षालितः पादलेपः परमौषधिसम्भः॥६१.१९॥</blockquote>Without any strain, Pravara reaches Himalayas and was walking around, due to ice on the mountains, his medicinal application gets washed away. After walking around watching the beautiful mountains, the places where the Gandharvas, Kinnaras played, where devatas roamed about and celestial dancers sat on the mountain tops, he wished to go back to his home with an intent to return again to see the rest of the places.   

However, once Pravara realised that the lepana got washed away in his walks and he cannot go back home. He started to think that all the Dharma and Karmanistha with which he performed his duties will not be in vain if he does not reach home in time. He was aware of the melodious music by the Kinnaras, the pleasant and sweet fragrances of the flowers, the soft soothing winds where all inviting him but being duty bound he wanted to seek any Tapasvi, to help him reach home.<ref>Singh. Dr Satyavrata (1985) Srimarkandeya-Mahapuranam, Part Two, (Chapters 46-93) Sitapur: Institute for Puranic and Vedic Studies and Research (Pages 181-205)</ref>  

However, once Pravara realised that the lepana got washed away in his walks and he cannot go back home. He started to think that all the Dharma and Karmanistha with which he performed his duties will not be in vain if he does not reach home in time. He was aware of the melodious music by the Kinnaras, the pleasant and sweet fragrances of the flowers, the soft soothing winds where all inviting him but being duty bound he wanted to seek any Tapasvi, to help him reach home.<ref name=":0">Singh. Dr Satyavrata (1985) Srimarkandeya-Mahapuranam, Part Two, (Chapters 46-93) Sitapur: Institute for Puranic and Vedic Studies and Research (Pages 181-205)</ref>  

=== वरूथिनीं ददर्श ॥ Seeing Varuthini ===

=== वरूथिनीं ददर्श ॥ Seeing Varuthini ===

== कलिर्नाम्ना गन्धर्वः ॥ Kala - The Gandharva ==

== कलिर्नाम्ना गन्धर्वः ॥ Kala - The Gandharva ==

She was sadly and slowly roaming on the mountains when, a Gandharva named Kala, who was previously rejected by her, saw her in this state of a dejected lover. Upon knowing her affections for Pravara, he desires to take advantage of her situation and to win her love and affection by deceit. So he assumes the form of Pravara and starts roaming in the forest to be seen by her. In her dejected state she comes across Pravara, who is none other than Kala the Gandharva. Thinking him to be the real Pravara who was not able to reach home, she again implores him to spend sometime with her enjoying sensual pleasures in the beautiful mountains and the caves there. Acting as though he is disturbed at the thought of being away from his nitya and naimittika karmas, the  Maya Pravara tells her that if she wishes to enjoy sensual pleasures with him, she should close her eyes at the time of sexual intercourse with him. <blockquote>नाद्य संभोगसमये द्रष्टव्योऽहं त्वया वने । निमीलिताक्ष्याः संसर्गस्तव सुभ्रु मया सह॥६२.३०॥</blockquote>Varuthini, pleased at the words that Pravara (विप्ररूपधरि Kali who took the form of Pravara) agreed to stay with her for enjoying sensual activities, agrees to the condition that she will not open her eyes to see him at the time of sexual pleasure. Then on both of them enjoyed happily on the mountains filled with rivers, lakes and waterfalls, forests and caves for sometime. During sexual union she was thinking of Pravara (Brahmana) filled with the brilliance of Agnideva while the person who was with her was not the real Pravara, but Kala the Gandharva who deceived her. <blockquote>वह्निनाधिष्ठितस्यासीद् यद्रूपन्तस्य तेजसा । अचिन्तयद्भोगकाले निमीलितविलोचना॥६३.३॥</blockquote><blockquote>ततः कालेन सा गर्भमवाप मुनिसत्तम । गन्धर्ववीर्यतो रूपचिन्तनाच्च द्विजन्मनः॥६३.४॥</blockquote>With passage of time Varuthini became pregnant due to seed from Kala, the Gandharva (who achieved his desire of her sensual company) but she was meditating on the form and tejas (brilliance) of Pravara in her mind. As Varuthini's pregnancy was increasing, Pravara (Kala) convinced her with kind words that it was time for him to reach his home. So saying he left her and went on his way.

She was sadly and slowly roaming on the mountains when, a Gandharva named Kala, who was previously rejected by her, saw her in this state of a dejected lover. Upon knowing her affections for Pravara, he desires to take advantage of her situation and to win her love and affection by deceit. So he assumes the form of Pravara and starts roaming in the forest to be seen by her. In her dejected state she comes across Pravara, who is none other than Kala the Gandharva. Thinking him to be the real Pravara who was not able to reach home, she again implores him to spend sometime with her enjoying sensual pleasures in the beautiful mountains and the caves there. Acting as though he is disturbed at the thought of being away from his nitya and naimittika karmas, the  Maya Pravara tells her that if she wishes to enjoy sensual pleasures with him, she should close her eyes at the time of sexual intercourse with him. <blockquote>नाद्य संभोगसमये द्रष्टव्योऽहं त्वया वने । निमीलिताक्ष्याः संसर्गस्तव सुभ्रु मया सह॥६२.३०॥</blockquote>Varuthini, pleased at the words that Pravara (विप्ररूपधरि Kali who took the form of Pravara) agreed to stay with her for enjoying sensual activities, agrees to the condition that she will not open her eyes to see him at the time of sexual pleasure. Then on both of them enjoyed happily on the mountains filled with rivers, lakes and waterfalls, forests and caves for sometime. During sexual union she was thinking of Pravara (Brahmana) filled with the brilliance of Agnideva while the person who was with her was not the real Pravara, but Kala the Gandharva who deceived her. <blockquote>वह्निनाधिष्ठितस्यासीद् यद्रूपन्तस्य तेजसा । अचिन्तयद्भोगकाले निमीलितविलोचना॥६३.३॥ </blockquote><blockquote>ततः कालेन सा गर्भमवाप मुनिसत्तम । गन्धर्ववीर्यतो रूपचिन्तनाच्च द्विजन्मनः॥६३.४॥</blockquote>With passage of time Varuthini became pregnant due to seed from Kala, the Gandharva (who achieved his desire of her sensual company) but she was meditating on the form and tejas (brilliance) of Pravara in her mind. As Varuthini's pregnancy was increasing, Pravara (Kala) convinced her with kind words that it was time for him to reach his home. So saying he left her and went on his way.

== स्वरोचिष॥ Svarochisha ==

== स्वरोचिष॥ Svarochisha ==

As Varuthini was meditating on the brilliance of Pravara, she gave birth to a radiant son who was shining like the Sun. As he was having self-effulgence since birth he was called Svarochisha. <blockquote>जज्ञे स बालो द्युतिमान ज्वलन्निव विभावसुः । स्वरोचिभैर्यथा सूर्यो भासयन् सकला दिशः॥६३.६॥</blockquote><blockquote>स्वरोचिभिर्यतो भाति भास्वानिव स बालकः । ततः स्वरोचिरित्येवं नाम्ना ख्यातो बभूत सः॥६३.७॥</blockquote>Svarochisha soon grew up having dharmik qualities and valour. He studied vedas and Dhanurveda along with all vidyas. As he reached his youthful stage, he was once roaming on the Mandhara mountains when he heard the cries of help from lady perched on the trees with fear. She was being chased by a rakshasa from whom Svarochisa protects her. Later on he married Manorama, the daughter of Vidhyadhara (a class of demigods) called Indivara (son of Nalanabha). He learnt Ayurveda from Indivara. He also marries her friends Vibhavari and Kalavati who gives him Padmini-vidya.

As Varuthini was meditating on the brilliance of Pravara, she gave birth to a radiant son whose brilliance was like that of the Sun. As he was having self-effulgence since birth he was known as Svarochisha. <blockquote>जज्ञे स बालो द्युतिमान ज्वलन्निव विभावसुः । स्वरोचिभैर्यथा सूर्यो भासयन् सकला दिशः॥६३.६॥</blockquote><blockquote>स्वरोचिभिर्यतो भाति भास्वानिव स बालकः । ततः स्वरोचिरित्येवं नाम्ना ख्यातो बभूत सः॥६३.७॥</blockquote>Svarochisha soon grew up having dharmik qualities and valour. He studied vedas and Dhanurveda along with all vidyas. As he reached his youthful stage, he was once roaming on the Mandhara mountains when he heard the cries of help from lady perched on the trees with fear. She was being chased by a rakshasa from whom Svarochisa protects her. Later on he married Manorama, the daughter of Vidhyadhara (a class of demigods) called Indivara (son of Nalanabha). He learnt Ayurveda from Indivara. He also marries her friends Vibhavari and Kalavati who gives him Padmini-vidya. Later Svaarochisha, the son of Svarochisha by Vana devata went on to become the Manu (स्वरोचिष-मन्वन्तरम्) after Svayambhuva Manu.<ref name=":0" />

Later Svaarochisha who was the son of Svarochisha by Vana devata who went on to become the Manu (स्वरोचिष-मन्वन्तरम्) after Svayambhuva Manu.

The above legend is of interest to explain some important concepts related to women, their psychological state of mind and its impact on future generations. It is amply clear that Varuthini, who had her heart set on Pravara and was constantly meditating on his brilliant form (due to Agni devata's radiance) at the time of conjugal union has given birth to a being having the same qualities. This also explains why our ancients treated the period of Rajadharma of a woman as an important time to meditate on her husband and his good qualities. It is a time of austerity, of a penance, to beget progeny of good mental and physical attributes.<ref name=":6">Nithin, Sridhar. (2019) ''The Sabarimala Confusion: Menstruation Across Cultures: A Historical Perspective.'' New Delhi: Vitasta Publishing Pvt. Ltd.</ref><ref name=":4">''Sanskarprakash'' by Gita Press, Gorakhpur. (Pages 493-509)</ref>

== References ==

== References ==

[[Category:Puranas]]

[[Category:Puranas]]

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