Shukracharya told Yayati that Vrishparva's daughter, Sharmishtha, is also
devoted to you. Always respect her, but never invite her to your bed. May
you be blessed. Call this Sharmishtha alone and do not speak to her or
touch her body. Now you must marry Devyani and make her your wife. Devyani
is then married to Yayati (Devayani Marriage with Yayati), and Sharmishtha
is sent as Devyani's maidservant as dowry.
Devayani gives birth to a son from Yayati; Yayati and Sharmishtha have a
private union and a son is born to them.
Yayati's capital was like Mahendrapuri (Amaravati). Upon arriving there, he
gave Devyani a place in the inner chambers and, with her permission, built
a palace near Ashoka Vatika, where he housed Sharmishtha, the daughter of
Vrishparva, along with her 1,000 maidservants. He treated Sharmishtha
appropriately, providing separate food, clothing, and drinks for all of
them. Devayani would come with Yayati to the beautiful and charming Ashoka
grove. After wandering in the forest with Sharmishtha, she would leave her
there and return to the palace with the king. In this way, she lived
happily and happily for a long time. When her menstrual period arrived, the
beautiful Devayani conceived and gave birth to her first son in due time.
Having thus attained youth, Sharmishtha, the daughter of Vrishparva, saw
herself menstruating and became worried. Bathing, purified, and adorned
with all her ornaments, Sharmishtha stood leaning against an Ashoka branch
laden with beautiful flower clusters.
Seeing her face in the mirror, she felt a longing to see her husband.
Filled with grief and longing, she spoke, "O Ashoka tree! You are the one
who dispels the sorrow of all those whose hearts are filled with grief.
Now, let me see my beloved and make me one with a name like yours." Having
said this, Sharmishtha said again, "I have reached my menstrual period, but
I have not yet chosen a husband. What kind of a situation has this come to?
What should I do now, or what will bring me good deeds? Devayani has become
a mother to a son, but the youth I have been blessed with is being wasted.
Just as she chose a husband, why should I not choose the same king as my
husband? I am confident that the king will bless me with a son if I request
him." But will that virtuous king meet me in private at this time?
Sharmishtha was pondering this when King Yayati happened to emerge from
the palace and, seeing Sharmishtha near the Ashoka Garden, stopped. Seeing
him alone in solitude, Sharmishtha, with her charming smile, stepped
forward to greet him and, with folded hands, told the king this.
Sharmishtha said, "Son of Nahusha! Who, not even the Moon, Indra, Vishnu,
Yama, Varuna, or your palace, can cast an eye on a woman? (Therefore, I am
completely safe here.) Your Majesty! You have always known my beauty,
lineage, and character. Today, I appease you and pray that you grant me the
boon of menstruation—make my menstrual period successful."
Yayati said, "Sharmishtha! You are the virtuous and innocent daughter of
the demon king." I know you well. There isn't even a needlepoint on your
body or form that deserves condemnation. But what can I do? When I married
Devayani, Shukracharya, the son of the poet, clearly told me, "Do not
invite this Sharmishtha, daughter of Vrishparva, to your bed." Sharmishtha
replied, "King! Even if a joking word is false, it is not harmful. If you
are forced to tell a lie to your wives, at the time of marriage, in a
life-threatening situation, or when your possessions are being abducted, it
is not sinful. These five types of lies have been declared void of sin.
Your Majesty! If someone calls someone who tells a lie when asked otherwise
while testifying to save the life of an innocent person, then their
statement is false." But where the situation arises to save both one's own
life and the lives of others, the falsehood of one who lies only to save
his own life destroys him.
Yayati said, "Goddess! The king is the authority for all beings. If he
lies, he is doomed. Therefore, even in financial crisis, I cannot lie."
Sharmishtha said, "King! My husband and my friend's husband are considered
equal. Along with my friend, other girls serving her are also married. My
friend has made you her husband, so I have also made you mine. King!
Maharishi Shukracharya has dedicated me to you along with Devayani, saying
that you should nurture and respect her too. You, in keeping with his
words, donate gold, gems, precious stones, clothes, jewelry, cows, and
land; that is called external donation. It is not dependent on the body.
Donating a son and donating one's body are extremely difficult. Son of
Nahusha! By donating one's body, all the above-mentioned donations are
accomplished. O King, I will give whatever one desires to whomever desires
them.'
Having said this, the three-time donation announcement you have made in
the city will prove false if my request is rejected. The entire
announcement will be considered meaningless. O King, like Kubera, make your
announcement true. Yayati said, "It is my vow that petitioners should be
given their desired goods. You too are asking me for your wishes; so tell
me which of your favorite deeds should I perform?" Sharmishtha said, "O
King, save me from unrighteousness and make me follow the path of
righteousness. I wish to have children from you and practice the best
righteousness in this world. Your Majesty, three people are not entitled to
wealth: wife, slave, and son. The wealth they acquire belongs to the one in
whose control they are." That is, the husband has the right to a wife's
wealth, the master has the right to a servant's wealth, and the father has
the right to a son's wealth. I am Devayani's servant, and she is under your
control; therefore, O King, both she and I are worthy of your service.
Please serve me.
When Sharmishtha said this, the king considered her words correct. He
honored her and made her his wife according to the Dharma. Then he had
intercourse with Sharmishtha, and after enjoying their sexual pleasures and
respecting each other, they departed as they had come. Sharmishtha, with
beautiful eyebrows and a charming smile, conceived her first child in that
union, from the great king Yayati. O Janamejaya! Thereafter, when the time
came, Sharmishtha, with eyes like lotus flowers, gave birth to a child with
lotus eyes, as beautiful as a divine child, with lotus eyes.
The conversation between Yayati and Sharmishtha, Devyani's anger at
Yayati's father's death, and his subsequent return to her father after
learning that Yayati had given birth to a son. Shukracharya's curse on
Yayati to grow old.
When Devyani, the one with the pure smile, heard that Sharmishtha had given
birth to a son, she became worried. She went to Sharmishtha and spoke thus.
Devyani said, "O beautiful-browed Sharmishtha! What sin have you committed
in lust?" Thereafter, King Yayati also bowed to Shukracharya. Devayani
said, "Father! Adharma has triumphed over Dharma. The lowly have risen, and
the high have fallen. Sharmishtha, daughter of Vrishparva, has surpassed
me. She has three sons from this King Yayati, but my unfortunate wife, I,
have only two. I am telling you this truth. Bhrigu's best! This King is
renowned as a scholar of Dharma, but he himself has transgressed the limits
of decorum. Son of the poet! I am telling you the truth."
Shukracharya said, "Your Majesty! Despite being a scholar of Dharma, you
have practiced Adharma, holding it dear. Therefore, old age, which is
difficult to overcome, will soon overtake you." Yayati said, "Lord! The
daughter of the demon king was asking me for the gift of her menstrual
blood; therefore, I acted with Dharma in mind, not with any other
consideration." Brahman! A man who refuses to give menstrual gifts to a
woman who pleads for a just menstrual period is called a foeticide by
Brahman scholars. One who refuses to have intercourse with a woman who
prays privately for a just and proper one is described by scholars in the
Dharmashastra as a foeticide.
Brahmin! It is my vow that I will certainly grant whatever anyone asks of
me. Sharmishtha, entrusted to me by you, did not want any other man in this
world to be her husband. Therefore, fulfilling her wish, I considered it my
duty to do so. Please forgive me for this. Bhrigu's best! Considering all
these reasons, I went to Sharmishtha, worried by the fear of wrongdoing.
Shukracharya said, "King! You should have also waited for my orders in
this matter, for you are under my control." Son of Nahusha, a man who
commits a dharma-false act is guilty of theft. Vaishampayana says, "Upon
being cursed by an enraged Shukracharya, King Yayati, son of Nahusha,
immediately abandoned his youth and grew old." Yayati said, "Bhrigu's best!
I have not been satisfied with my youthful life with Devayani; therefore, O
Brahman, please bless me so that old age does not enter my body."
Shukracharya said, "O Lord of the Lands! I am not lying; you have already
grown old, but I offer you this privilege: if you wish, you can take youth
from someone else and infuse this old age into their body." Yayati said,
"Brahmin! The son who gives me his youth will inherit not only virtue and
fame but also my kingdom. Please approve of this." Shukracharya said, "Son
of Nahusha! By meditating on me with devotion, you will be able to transfer
your old age to another's body at will. In that case, you will not incur
any sin. The son who willingly gives you his youth will be king,
long-lived, famous, and blessed with many children."
Yayati urges his sons Yadu, Turvasu, Druhyu, and Anu to give up their
youth for old age, and when they refuse, curses them. Then, giving old age
to his son Puru, he takes their youth and grants them boons.
King Yayati, in his old age, returned to his city and spoke to his eldest
and best son, Yadu, thus. Yayati said, "Father, the curse of Shukracharya,
the son of the poet, has overtaken me; my body has become wrinkled and my
hair has turned white. But I am not yet satisfied with the pleasures of
youth. Yadu, you take my sins along with old age, and I will enjoy the
pleasures of life through your youth. After a thousand years have passed, I
will give you your youth and take back my sins along with old age.
Yadu said, "King! In old age, many sins arise from eating and drinking;
therefore, I am determined not to take your old age. Maharaj, I do not wish
to accept that old age, with which the hair of the beard and moustache
turns white; the joy of life is lost. Old age makes one completely weak.
Wrinkles appear all over the body, and a person becomes so weak and frail
that one cannot even look at him. In old age, one loses the strength to
work; young women and even servants who earn a living are contemptuous of
him; therefore, I do not wish to accept old age. O wise king! You have many
sons who are dearer to you than me; therefore, choose another son to take
over your old age.
Yayati said, "Son! Despite being born from my heart (a legitimate son),
you do not give me your youth; therefore, your children will not inherit
the kingdom." (He then called Turvasu and said, "Turvaso! Take my sin along
with old age. Son! I will enjoy the pleasures of life with your youth.
After a thousand years, I will return your youth to you and take back my
sin along with old age."
Turvasu said, "Son! I do not want old age, which destroys sensual
pleasures. It destroys strength and beauty and also destroys intelligence
and vitality." Yayati said, "Turvaso! Despite being born from a dead heart,
you do not give me your youth; therefore, your progeny will be destroyed.
Fool! You will be the king of those whose conduct and religion are like
those of mixed castes, who are counted among the reverse mixed castes, who
eat raw meat and belong to the category of Chandalas, etc., who are
attached to the wives of their gurus, who behave like animals and birds,
and whose thoughts and actions are also like those of animals.
Turvasu said, "Father! I do not want old age, which destroys sensual
pleasures. It destroys strength and beauty, and also destroys intelligence
and vitality." Yayati said, "Turvaso! Even though you were born from a dead
heart, you do not give me your youth; therefore, your progeny will be
destroyed. Fool! You will be the king of those whose conduct and religion
are like those of mixed castes, who are counted among the reverse mixed
castes, who eat raw meat and belong to the category of Chandalas. You will
be the king of those sinful, mleccha souls who are attached to the wives of
their gurus, who behave like animals and birds, and whose entire conduct
and thoughts are like those of animals."
Janamejaya! King Yayati thus cursed his son Turvasu and said the same to
Druhyu, the son of Sharmishtha. Yayati said, "Druhyo!" Take this old age
that destroys radiance and beauty and give me your youth for a thousand
years. After the thousand years are up, I will return your youth to you and
take my guilt along with old age.
King Yayati's indulgence in sensual pleasures and detachment, and Puru's
coronation and departure to the forest
Nahusha's son, the great king Yayati, deeply pleased with Puru's youth,
began indulging in the sensual pleasures he desired. O King! He happily
indulged in the righteous pleasures according to his desires, enthusiasm,
and the time. Indeed, he was worthy of them. He satisfied the gods with
yagnas, the ancestors with shraddhas, the poor and the needy with grace as
per their wishes, and the best Brahmins with whatever they desired. He kept
his guests happy by providing food and water, protecting the wealth of
Vaishyas, treating the Shudras with compassion, imprisoning robbers, and
protecting his entire population with righteous protection. Thus, King
Yayati, like another Indra, nurtured his subjects. He was as mighty and
youthful as a lion. All subjects were under his control, and he enjoyed the
highest pleasures without violating the Dharma. Initially, the king was
satisfied and delighted with the auspicious pleasures, but when he realized
that even these thousand years would pass, he felt deeply saddened. Knowing
the essence of time, the mighty King Yayati would count each Kala and
Kashtha and remember the duration of a thousand years.
After attaining the youth of a thousand years, King Yayati enjoyed and
rejoiced with the Apsara Vishwachi in Nandanvana. He also roamed freely in
Alakapuri and on the northern peak of Meru. When the virtuous king realized
that his time had come, he came to his son Puru and said, "Son, destroyer
of enemies! During your youth, I have indulged in sensual pleasures
according to my inclinations, enthusiasm, and time. However, the desire for
sensual pleasures is never satiated by the enjoyment of them; rather, like
fire, it only grows stronger when ghee is offered. All the rice, barley,
gold, cattle, and women on this earth are not enough for even one human
being. Therefore, cravings must be renounced. It is extremely difficult for
those with a depraved mind to renounce, a craving that does not grow old
even when a person grows old, and a fatal disease. Only those who renounce
this craving will find happiness." Behold, I have spent a thousand years
engrossed in sensual pleasures, yet every day I yearn for them. Therefore,
I will abandon this craving, concentrate my mind on the Supreme Being, and
roam the forest with the deer, free from Indra and attachment. Puru, may
you prosper; I am pleased. Take your youth. Also, take this kingdom; for
you are my beloved son. At that moment, King Yayati, son of Nahusha,
regained his old age, and Puru regained his youth. (Story of Mahabharata –
Adi Parva)
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Essence Of Matsya Purana
8 Deva Guru’s son Katch became Danava Guru’s disciple to learn
‘Sanjivini Vidya’
In the context of the ever increasing hostilities of Devas and Danavas
culminating the massacre of innumerable Danavas, the Danava Guru
Shukracharya performed a thousand year long severe Tapasya to Maha Deva and
obtained an unprecedented boon of ‘Mrita Sanjeevani Vidya’ by the power of
which, Shukracharya was able to revive the lives of all Danavas dead in the
battles or otherwise. Lord Indra and Deva Guru asked the latter’s elder son
Katch to approach Shukracharya and some how manage to learn the Sanjivini
Vidya which Devas did not possess. Deva Guru Brihaspati also briefed his
son Katch that Shukracharya had a daughter Devayani and a handsome young
man that Katch was might not be difficult to make friends with her who was
a pretty, virtuous and poised girl. It was very interesting that Deva Guru
sent his son to seek tutorship from Danava Guru and to make friends with
the latter’s daughter Devayani, all for the sake of the security of Devas
and to learn the extraordinary Mrita Sanjivini!
Katch approached Sukracharya and introduced himself as follows:
Risherangirasam Poutram Putram Sakshaat Brihaspateyh, Naamnaa Kacheti
vikhyatam Sishyam gruhnaatu maam Bhavaan/ Brahmacharyam charishyaami
twayyaham Paramam Guro, Anumanyaswa maam Brahman Sahasraparivartsaraan/
(Bhagavan! I am the grandson of Angira Rishi and actually the son of
Brihaspati and my name is Katch. I seek you to accept me as your disciple
and as my Guru. I wish to be near you for thousand years and practise
Brahmacharya; kindly accept me!) Shukracharya agreed to take in Katch as
his student and the latter assumed the vow to be a celibate on his own.
Under the tutelage of Shukracharya, Katch spent some five hundred years and
Devayani’s friendship with Katch became more and more intense by the day.
Meanwhile Danavas came to realise the antecedents of Katch as he was the
son of Deva Guru and owing to the animosity of Brihaspati killed the
boy. Devayani
who was fond of Katch so much that she approached her father to use the
Mrita Sanjivini to revive the life of Katch. Sukracharya brought the
disciple back to life. But, as the news spread among Danavas that Deva
Guru’s son became the disciple of Danava Guru, several Danavas made many
efforts to kill the boy and each time the latter was coming back to life
thanks to the Sanjivini Vidya known to Shukracharya. Thus Danavas made a
plan to kill him, burn his body into ashes and managed to administer the
ashes in the wine that was offered to the Guru on the sly! Devayani became
restive and stopped eating food in the absence of her dear friend Katch.
Shukracharya heard the desparate shouts of Katch from his own stomach and
learnt as to how the Danavas tricked their own Guru; the latter had only
two options of saving the boy viz. either he had to tear off the stomach of
Shukracharya or let the boy get digested for ever. Devayani suggested that
her father should teach the Mrita Sanjivini Mantra to Katch in the stomach
of her father and after his rescue by tearing his father’s stomach should
revive Shukracharya by the Mantra that Katoch would have taught! The Plan
worked and as Danava Guru fell dead and Katoch came out and said: Nidhim
Nidhinaam varadam varaanam, ye naadriyantey Guru marchaneeyam,
Praaleyadriprojjvaladbhaala samstham paapaamllokaamstatey vrajantya
pratishthaah/ (If those who are the Nidhis or mines of Nidhis, who could
bestow boons to boon-givers, who possess thick white hair like Himalayas on
their heads and are highly worshippable are not heeded, then such persons
are certainly destined to reach sinful Naraka lokas). So saying, Katch
memorised the Mrita Sanjivini Mantra and revived to life his own Guru.
Shukracharya repented that due to extraordinary circumstances, Danavas
tricked their own Guru (himself) due to which reason the wine administered
to him by the crafty Danavas landed in such ugly situations. Hence Danava
Guru warned the entire Brahminhood not to become targets of intoxicants and
be vigilant not to become victims of this material. Eyo Brahmanodya
Prabhruteeh kaschimohaat suraam paasyati Mandabuddhih, Apeta dharmaa
Brahmaahaa chaiva syadasmmullokey garhitah syatparey cha/ Maya chemaam
Vipradharmottha seemaam maryaadaa vai sthaapitaam sarvalokey, Santo Vipraah
Shrushruvaamso Guruunaam Devaa Daaityaaschopashrunvantu sarveh/ (If from
now onward, any stupid Brahmana consumes wine by mistake or otherwise shall
be expelled from Dharma, considered as having perpetrated the sin of Brahma
hatya and be liable to defame in this world and the next loka. ‘Brahmana
Dharma’ as enunciated in ‘ Dharma Shastras’ specified limitations that
should not be transgressed and those established Principles ought to be
observed all over the world. Let all the Sadhus, Brahmanas, Gurus and their
disciples, Devatas, and entire humanity beware that this lesson be heard
and observed strictly.)
As per the time limit of thousand years, Katch remained with Sukracharya
and after receiving his affirmation left to his father’s abode in Swarga.
While leaving Danava Guru’s place, Devayani tried her best to dissuade
Katch not to leave her, expressed her deep sentiments of love for him and
begged him to wed her. Katch explained that since she was the daughter of
his Guru, it would be most improper by the Principles of Dharma. There were
many arguments by both of them; she affirmed that she pressurised her
father to save him each time the Danavas killed him only due to her great
desire to wed her, but he stood by the Principle that Guru Patni or Guru
Putri were the same and to marry a Guru’s wife or daughter was against the
Principle of Dharma. Finally, she was exasperated and cursed that the
Sanjivini Vidya that was learnt from his Guru would not be effective
whenever he recited by himself. Katch said that even if the Vidya was
ineffective in his personal use, it would be useful to those who would
learn from him after all! He gave a reverse curse to her that she would
never be able to marry a Brahmana in her life time! On return to Swarga,
his father, Indra and all the Devatas were immensely delighted at the great
accompishment of Guru Putra Katch*. Devayani married to King Puru* p[s/o
Yayati who became King as puru vamsam]subsequently. Meanwhile, Danava Guru
Sukracharya called Danavas and admonished them for their senselessness as
they tried to kill Katch several times, but each time he had to be revived
and finally created such an absurd situation when his own life was in peril
and had to be saved by giving away the Great Vidya so easily to Katch!
{Kanchi mutt}
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WHICH ONE IS CORRECT MATSYA PURANAM OR MAHABHARATHAM OR PURU IN YAYATI?
K RAJARAM IRS 24226
On Tue, 24 Feb 2026 at 16:36, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> *SAGE ATRI-Part1*
>
> Introduction
>
> Sage Atri is a revered ancient Hindu sage, recognized as one of the
> Saptarishis (seven great sages) and a mānasputra (mind-born son) of Lord
> Brahma. *He is a prominent seer of the Rig Veda (specifically Mandala 5)*,
> married to Anasuya, and is known for his intense penance, wisdom, and as
> the *father of Dattatreya, Durvasa, and Chandra. *
>
> Atri is one of the well-known sages of Hinduism, who appeared at the
> beginning of the current Manvantara (the reign of a Manu). He along with
> Marichi, Angiras, Pulaha, Kratu, Pulastya and Vashistha are known as seven
> great sages (saptarishis) of Hinduism . They are considered the founding
> fathers of the Vedic religion and direct descendants of Brahma as his
> mind-born sons (manasa putras). The earliest reference to them is found in
> the *Jaiminiya Brahmana* and the Brihadaranyaka Upanishad. All the
> lineages, family names and gotras of the Vedic Brahmana families are traced
> to them.
>
> *Key Details about Sage Atri:*
>
> Role and Significance: Atri is one of the Prajapatis (progenitors of
> mankind) and a *key figure in the Ramayana, *where he and his wife
> Anasuya welcomed Lord Rama, Sita, and Lakshmana during their exile.
>
> Family: He is married to Anasuya, considered a paragon of virtue. They had
> three sons—Dattatreya (a manifestation of the Trinity), Durvasa, and
> Chandra—and a *daughter, Atreyi.*
>
> Vedic Contribution: Atri is considered the seer of the 5th Mandala of the
> Rig Veda. He is also associated with the *Atri-samhita and Atri-smriti.*
>
> Ashram Location: Legends place his ashram near *Chitrakoot in Madhya
> Pradesh* (at the confluence of the Mandakini River) or in the Himalayas.
>
> Saptarishi Symbolism: In Indian astronomy, Atri is identified with one of
> the stars in the Big Dipper (Ursa Major) constellation.
>
> Appearance: He is often described as a sage who *emerged from the tongue
> of Brahma*, symbolizing knowledge and the power of speech. He is revered
> for his extreme compassion and is noted for *advising King Dronacharya on
> Dharma in the Mahabharata*
>
> Contribution
>
> Atri is a Vedic sage, who is credited with composing numerous shlokas to
> *Agni,
> Indra, and other Vedic deities of Hinduism.* Atri is one of the
> Saptarishi (seven great Vedic sages) in the Hindu tradition, and the one
> most mentioned in the Rigveda.
>
> *The fifth Mandala (Book 5) of the Rigveda is called the Atri Mandala in
> his honour*, and the eighty seven shlokas in it are attributed to him and
> his descendants.
>
> Atri is also mentioned in the Puranas and the Hindu *epics of the
> Ramayana and the Mahabharata*.
>
> Legend
>
> Atri is one of the seven great rishis (saptarshi) of the current *Vaivasvata
> manvantara*, along with Agastya, Bhardwaj, Gautama, Jamadagni, Vashistha,
> and Vishvamitra. Atri is a mānasputra, one who is born from the mind of
> Brahma. *The Brihadaranyaka Upanishad elaborates that each of the
> satparshis symbolize one sense or organ of Brahma*. Atri symbolizes the
> tongue, which emphasizes his wisdom and knowledge of the Vedas.
>
> Family
>
> According to legends of the Vedic era, Atri was married to Anasuya Devi, *who
> is considered to be one of the seven female pativratas*. They had three
> sons: Dattatreya, Durvasa, and Chandra.
>
> *According to the Bhagavada Purana*, when instructed by Brahma to
> contribute to the world's creation, Atri, along with Anusuya, performed
> severe austerities (tapas) on the Riksha mountain range. Pleased by their
> devotion and prayers, the *Hindu trinity (Brahma, Vishnu, and Shiva)
> appeared before the couple and offered them boons*.
>
> Atri prayed to all three to be born to them. Chandra was born as an ansha
> (part) of Brahma, Dattatreya was born as an ansha of Vishnu, and Durvasa
> was born as an ansha of Shiva.
>
> *Another version of the legend states* that Anasuya, by the powers of
> her chastity, rescued the three gods, and in return, they were born to her
> as children.
>
> *Sage Atri-Treta Yuga*
>
> Atri is mentioned in various scriptures, the Rig Veda being the most
> notable. He is also associated with various ages, such as the *Treta Yuga
> during the Ramayana, when he and Anasuya advised Rama and his wife Sita*.
>
> The sage is also attributed to bringing river Ganga down to earth, as
> mentioned in the Shiva Purana.
>
> According to the *Shiva Purana and Ramayana*, as Sage Atri and his wife,
> Anasuya, brought a form of the river Ganga to the Earth (specifically to
> Chitrakoot) due to their intense penance during a severe drought.
>
> This is a *distinct, localized narrative from the more commonly known
> legend of King Bhagiratha bringing the main Ganga down. *
>
> Key Details:
>
> The Legend: During *a long famine*, Anasuya's devotion and austerities
> pleased the gods, causing the river Ganga to appear for the benefit of the
> sage and the region.
>
> Location: This event is associated with the *ashram of Atri and Anasuya
> in the Chitrakoot region.*
>
> Shiva's Role: According to the Shiva Purana, *Shiva stayed as Atrishwara
> in the forest at their request, while Ganga flowed as the Mandakini river.*
>
> Context: This event highlights the immense spiritual power of Anasuya's
> tapas (austerities
>
> He is said to have been a resident of the south, according to the Valmiki
> Ramayana. Puranic tradition supports this as well.
>
> Seer of Rig Veda
>
> A Bhagavata Purana *manuscript page* depicting the story of Atri and
> Anasuya meeting the Trimurti (PhP 4.1.21–25) (paper, late 18th century,
> Jaipur)
>
> He is the seer of the fifth Mandala (Book 5) of the Rig Veda. Atri had
> many sons and disciples who have also contributed in the compilation of the
> Rig Veda and other Vedic texts.
>
> Mandala 5 comprises 87 shlokas, mainly to Agni and Indra, *but also to
> the Visvedevas ("all the gods'), the Maruts, the twin-deity Mitra-Varuna
> and the Asvins.*
>
> Two shlokas each are dedicated to Ushas (the dawn) and to Savitr. Most
> shlokas in this book are attributed to the Atri clan composers, called the
> Atreyas.
>
> The Atri shlokas of the Rig Veda are significant for their melodic
> structure as well as for featuring spiritual ideas in the form of riddles.
> These shlokas include lexical, syntactic, morphological and verb plays
> utilizing the flexibility of the Sanskrit language. The verses are also
> known for their elegant presentation of natural phenomenon through divinely
> inspired poems, such as poetically presenting dawn as a cheerful woman in
> shloka 5.80.
>
> While the fifth mandala is attributed to Atri and his associates, sage
> Atri is mentioned or credited with numerous other verses of the Rig-Veda in
> other Mandalas, such as 10.137.4.
>
> Visit of Sri Rama to Atri Ashram during exile
>
> In the Ramayana, Rama, Sita, and Lakshmana visit the hermitage of Atri and
> Anasuya during their fourteen-year exile in the forest. *Atri's hut is
> described to be in Chitrakuta,* near a lake with divine music and songs,
> the water loaded with flowers, green water leaves, and with many "cranes,
> fisher birds, floating tortoises, swans, frogs and pink geese."
>
> * During the visit, Anusuya tells Sita to ask for a boon.* However, Sita
> does not wish for anything, so Anusuya gives her a "precious robe" made of
> "heavenly fabric, rich and rare" as well as some pure and heavenly
> ornaments.
>
> *Cultural influence*
>
> The *Vaikhanasas sub-tradition within Vaishnavism* found in South India
> near Tirupati, credit their theology to four Rishis (sages), namely Atri,
> Marichi, Bhrigu and Kashyapa. One of the ancient texts of this tradition is
> Atri Samhita, which survives as manuscripts.
>
> *The text are rules of conduct aimed at Brahmins of the Vaikhanasas
> tradition*. The surviving parts of the Atri Samhita suggest that the text
> discussed, among other things, yoga, and ethics of living, with precepts
> such as:
>
> Self-restraint:
>
> If material or spiritual pain is created by others, and one is not
> offended and does not wreak revenge, it is called Dama.
>
> Charity:
>
> Even with limited income, something should be given away daily with care
> and liberal spirit. This is called Dana.
>
> Compassion:
>
> One should behave like his own self, towards others, his own relations and
> friends, him who envies him, and even his enemy. This is called Daya.
>
> — Atri Samhita, Translated by MN Dutt
>
> The Vaikhanasas continue to be a significant community in South India, and
> they adhere to their Vedic heritage
>
> *Meaning of name ATRI*
>
> The name Atri means the one who is free from the predominance of the
> triple impurities namely Sattva, Rajas and Tamas or one *in whom the
> triple entities are in perfect equilibrium*. Since the triple gunas are
> represented by Vishnu, Brahma and Shiva respectively, it also means Atri
> contains within himself the powers and attributes of the three gods. The
> name also refers to the triple aspects of the earth (bhu), the middle
> heaven (bhuva) and the highest heaven (suva), to the *triple letters in
> AUM and to the triple strands in the sacred thread worn by the Brahmanas.*
>
> *Last of mind born sons of Brahma*
>
> According to some accounts Atri was the last of the seven sages to have
> manifested from the mind of Brahma. The organ tongue is associated with his
> origin, which points to his erudition or the power of speech, which is
> considered the key to the knowledge of the Vedas and the chanting of the
> sacred mantras in Vedic rituals.
>
> Some accounts mention the name of Brahmavadini or Shubhatreyi as their
> daughter. Anasuya was a paragon of virtue and chastity, and as popular as
> Atri. She is also associated with a few legends, which point to her
> exemplary conduct and popularity.
>
> *Lineage of Atri*
>
> The lineage of Atri through his third son Chandra consists of many
> legendary warriors, kings and deities. The fabled lunar dynasty (
> chandravansh) is traced to Atri through his son Chandra and grandson
> Budha.
>
> King Soma was the first king of the lunar dynasty, who ruled over Prayag.
> Other prominent kings of this dynastic lineage were Purava, Aayu, Nahush,
> Yathi, Yayati, Samyati, Aayati, Viyati and Kriti.
>
> *I will continue with Yayati, and his wives Devayani and Sharmishtha.
> Devayani was daughter of sage Sukra.*
>
>
>
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