THE RITUALS OF PINDADAAN

Before setting out for Gaya to offer Pinda daan, a man should appropriately perform 'Shraddh rituals' in the village or town he lives. Each step taken towards Gaya acts as a stepping stone to the heaven for the ancestors. Getting one's head tonsured or observing fast is prohibited in some places of pilgrimage like Badrinath, Kurukshetra, Jagannathpuri and Gaya. There is no time restriction on the performance of Shraddh rituals at Gaya and they can be performed anytime.

After reaching Gaya, a man should first of all invoke his ancestors while taking bath in the holy Falgu and offer pinda daan to them. He should then visit the temple of Lord Gadadhar(Vishnu) and worship the deity. The next day, he should once again perform the Shraddh rituals at Dharmaranya and Matangwapi, two sacrosanct places having great religious significance. On the third day, he should perform the rituals of 'Tarpan' on the banks of 'Brahmasada teerth' and then go to 'Koop-teerth' and 'Yoop-teerth' to repeat the performance of Shraddh rituals.

He should then feed the Brahmins at 'Goprachar teerth', an act considered to help ancestors attain salvation. On the fourth day he should take a holy dip in river Falgu and once again perform 'Shraddh rituals' at a place called 'Gayashirsh'. There are many more holy places in the vicinity where he is required to perform Shraddh rituals'- Vyas, Dehimukh, Panchagni, Surya- teerth, Som-teerth and Kartikeya-teerth are few of them. Finally, on the fifth day, he should take a holy dip in 'Gada-lolak' teerth and offer 'Pinda-daan' under the Banyan tree called 'Akshay vat'- an act believed to liberate all his predecessors as well as coming generations from the bondage of Earth. After that Brahmins are fed. Feeding one Brahmin at Gaya brings the same virtues what one would get by feeding one crore Brahmins elsewhere.'

TALE OF KING VISHAL-

Lord Brahma then narrated a tale glorifying the significance of performing 'Shraddh rituals' at Gaya- ' O Vyas! Once upon a time there lived a trader who was sonless. One day, while he was on his pilgrimage, he met a restless ghost, who requested him to perform the rituals of Pinda daan at Gaya so that not only he became liberated from the pains and tortures of being a spirit but also he (Trader) went to heaven. The trader went to Gaya accompanied by his younger brother, as per the request of the Ghost and not only performed the rituals of 'Pinda-daan' for the ghost but also for his own ancestors.

As a result not only the ghost but all his ancestors became liberated. On account of his virtuous deeds, the trader was blessed with a son. He enjoyed a long life full of joy and contentment. After his death he was reborn as Vishal, in the princely state of Vishala. After growing up he got married but even after a long time he did not beget a son and this made him very sad. One day he asked the royal priests about the reason he did not beget a son. All the priests advised him to offer Pinda daan at Gaya as they felt that by doing so the king would definitely get blessed with a son and they were not wrong, as Vishal indeed was blessed with a son after he had offered Pinda daan at Gaya.'

One day while Vishal was having a walk in the royal garden he was amazed to see three entities descending down from the sky. After all three of them had landed on the ground, Vishal had a close look at them. One of them was fair while the second one's complexion was reddish. The third and the most ferocious among them was of dark complexion. For a moment Vishal was dumbstruck by this mysterious sight but it did not take him long to gather his composure. He asked them as to who they were and was stunned by the answers he got.

Actually, these three entities were none other than the souls of his Father, Grand Father and Great Grand Father, all of whom had died long ago. They had come to thank Vishal, who by performing the rituals of Shraddh had helped them in getting liberated from all their sins. The entity appearing fair, who in fact was Vishal's father said- Thank you for helping me attain to Indra loka. If it were not for you, I would have still been languishing in hell. The entity with reddish complexion is your Grand Father, who had committed grave sins while he was alive and as the consequences he went to the most ferocious hell named Avichi after his death. Even he has been liberated because of you. The third entity among us and having dark complexion is your Great Grand Father. He had committed heinous of sins while he was alive but even he has become liberated because of you. We have come to express our gratitude and to thank you for having liberated us from our miserable conditions. All three of us are now departing for heaven.'

Having said this all three of them disappeared in a moment. Vishal was extremely satisfied that he had been successful in fulfilling one of the major obligations towards his ancestors (pitra-rina) by helping them attain to heaven. He enjoyed a long life and after his death he too went to heaven.

PRAJAPATI RUCHI'S DISENCHANTMENT

Once, Sutji recounted the following tale to the assembled sages, which had been originally told by sage Markandeya to Kraunchki long ago- 'Once, sage Ruchi became so disenchanted with the world that he decided to remain a bachelor, a decision which made his 'Pitras'(ancestors) extremely worried. They tried to change his mind by citing numerous benefits of householder's life and the yeomen service he does to the society.

They said- O Ruchi! The decision you have taken is most unfortunate. Perhaps you are not aware of the importance a 'Grihasta' holds in the society. But for his cooperation, not a single religious activity can take place. It's your misconception that a 'Grihasta' can not attain salvation. On the contrary, he has numerous opportunities in his life to attain salvation. Different rituals and consecrations enable him to achieve this important goal of a man's life.' Pitras' advises had great impact on Prajapati Ruchi and he agreed to get married.'

Thereafter a search for an ideal match began but even after best of his efforts he did not get any. Prajapati Ruchi then decided to please Lord Brahma by his austere penance. He commenced his penance, which continued for a very long period. Finally, Lord Brahma appeared and advised him to please his 'Pitras'. Acting on the advice of Lord Brahma, Prajapati Ruchi eulogized his ancestors and performed the rituals of 'Tarpan' to pacify their souls. All his 'Pitras' appeared and blessed him.

PRAJAPATI RUCHI MARRIES MANINI

The blessings given by 'Pitras' fructified instantaneously as a beautiful 'Apsara' manifested herself from the river flowing nearby and said-' O great sage! I am Pramlocha. I would consider it as my good fortune if you give your consent to marry my daughter- Manini. Pushkar- son of Varun is her father. In course of time a son named 'Rauchya' will be born to you.'

This was the day Prajapati Ruchi was eagerly waiting for. He decided to get married then and there so he invited all the prominent sages and the marriage ceremony was solemnized in their presence. In course of time, a son named 'Rauchya' was born to them. He was a great sage after whom a Manvantar was named.

DESCRIPTION OF VARIOUS CONSECRATIONS

While describing the significance of various consecrations, Lord Vishnu told Shiva that the union of man's sperm and woman's ovum results into the birth of a child. This union along with the whole process of foetus getting transformed into a baby is a lengthy affair during which it imbibes numerous impurities. Consecrations purify a man from all these impurities. Lord Vishnu said -' The mankind has been categorized into four prominent castes- Brahmin, Kshatriya, Vaishya and Shudra. The former three castes are also known as 'Dwijas' (Twice born. The solemnization of a consecration named Yagyopavit is believed to be their second birth.) because only they are entitled to get consecrated into this particular ceremony. Right from his birth till he takes his last breath, a 'Dwija' has to undergo various consecrations.'

Giving the names of some prominent consecration ceremonies that a Dwija has to go through, Lord Vishnu said-

' Garbhadhan Sanskar is performed at the time of conception. The scriptures have clearly stated about the best time for a woman to conceive- twelve days after her menstruation has started, beginning from the fifth day as the first four days are not considered auspicious for this purpose. 'Punsavan sanskar' is performed in the third month after conception while 'Seemantonayan sanskar' is performed in the sixth or eighth month after conception. After the birth of a child the consecration named 'Jaat karma' is performed while 'Naam karan sanskar' is performed on the eleventh day after his birth whereby the new born baby is given a name. 'Nishkraman sanskar' is performed in the fourth month and 'Annaprashan sanskar' in the sixth month. The consecration named 'Chudamani sanskar' can be performed either in the first, third or fifth year of the child.'

UPANAYAN SANSKAR

Dwelling on length about the appropriate way of performing 'Upanayan sanskar' (Sacred thread ceremony) rituals, Lord Vishnu said-' A Brahmin child should get consecrated with the sacred thread in his eighth year while a Kshatriya child's consecration should be performed when he has attained the age of eleven. 'Upanayan sanskar' of a Vaishya child should be performed in his twelfth year.'

A dwija, whose 'Upanayan sanskar' has been performed, must face southwards while relieving himself in the night whereas during daytime he should face northward. Subsequently, he should purify himself by properly washing his urinary organ with mud (soap) and water. He should also wash his hands and feet. The purification is believed to be incomplete until and unless the rituals of 'Aachman' (ritualistic rinsing of the mouth) have been performed. Next morning, after having a bath, he should do 'Pranayam' and chant the sacred Gayatri mantra facing east. In the evening he should chant Gayatri mantra facing south. After this the ritual of 'Bhikshatan' is performed whereby he seeks alms and donates everything that he gets to his Guru as a mark of respect to him.

This particular ritual is symbolic and emphasizes the absolute necessity of subduing one's ego before acquiring knowledge from his Guru. A celibate is supposed to wear nothing but a Deer skin and a waist band made of long reeds on his person with a sacred thread hanging across his shoulder and carry a stick in his hand. The celibate whose Upanayan sanskar has been performed should stay at his Guru's hermitage till he completes his education. It is also his duty to collect food grains from the neighborhood to meet the food requirement of all the people living in the hermitage. A Brahmin celibate should chant 'Bhavati bhiksham dehi' while seeking alms whereas a Kshatriya celibate should chant the same mantra with a slight modification ' Bhiksham bhavati dehi'. Similarly, a Vaishya celibate should chant 'Bhiksham dehi bhavati' while seeking alms.'

KESHANT SANSKAR -

After finishing his education the celibate should shave his beards and moustaches for the first time. Strict guidelines have been laid down for each caste with respect to this particular consecration. A Brahmin should get consecrated with this ritual in his sixteenth year while a Kshatriya should get it performed in his twenty- second year. Similarly, a Vaishya should get consecrated with this ritual in his twenty-fourth year. The above mentioned age limits are also the maximum before which respective castes are supposed to get consecrated with the sacred thread ceremony failing which he becomes a religious outcaste.

GRIHASTA ASHRANG

His education being complete now it is the time for him to enter the life of a householder. But, before leaving the hermitage he should pay 'Dakshina' as a mark of gratitude to his Guru for all the knowledge he has imparted to him. With the permission of his Guru, he should then marry a girl who is beautiful, younger to him and belonging to different 'Gotra'. Although the best option for him is to marry a woman belonging to his own caste, but he is allowed to marry outside his caste, provided the woman hails from a caste inferior to him but under no circumstances he should marry a woman belonging to superior caste.

COPULATION PROHIBITED ON CERTAIN DAYS

An ideal wife is one who obeys the commands of her husband without any inhibition. According to the scriptures the best time for a married couple to copulate is after the woman has had her menstruation, especially till sixteen days after her periods have commenced are considered best for this purpose. But, there are also certain days on which making sexual contacts is prohibited- the first four days after her periods have started, Ashtami, Chaturdashi, Amavasya and Purnima are few such days. If the above given rules are followed then a couple can beget worthy sons possessing good qualities. Considering the fact that a woman has sexual urge eight times more than a man, scriptures have also advised a man not to overlook the sexual urge of his wife and to satisfy her without bothering about the prohibited days.

PURIFICATION OF DIFFERENT ARTICLES

Describing the methods of purifying different articles, Lord Vishnu reflected on the instructions which sage Yagyavalkya had once given to other sages in this regard-' Substances like gold, silver, conch, vegetables, rope, leather articles, etc. become pure once they are washed with water. In the same way, utensils made of wood or animal's horn become pure after they have been chiseled. Utensils used in yagya become pure after they have been rubbed with mud and then washed with water. Washing woolen and silken clothes with tepid water or cow-urine make them pure.

Land is purified if it is coated with cow-dung. Copper vessels, articles made of lead and Tin vessels become pure if cleaned with a solution of alkali, acid and then washed with water. Iron and Bronze vessels become pure if cleaned with ash and water. The followings are believed to be pure- sun-light, fire, cow, horse, earth, air, dew-drops, food-grains up for sale in the market, etc. A man should perform Aachaman in the following circumstances- after his bath, after drinking water, after sneezing, after waking up from sleep, after having food, after having a walk on dusty path, after changing clothes, etc.

BRIEF DESCRIPTION OF SHRADDH RITUALS

Describing the proper way of performing Shraddh rituals, sage Yagyavalkya told the assembled sages-' A performer of Shraddh rituals should invite able Brahmins and offer them seats of Kusha grass. First of all an invocation is made to 'Vishvedeva' by chanting a mantra in his praise, an action which is followed by scattering grains of barley in the vessels kept in front of the Deity's idol. Subsequently, some water and a small quantity of barley is taken in a small vessel, which is then handed over to the Brahmins along with other articles such as ghee lamp, garland, incense, etc. There are specific mantras for this particular ritual. After that he should offer seats of Kusha grass to all his ancestors one by one beginning from the left hand side and subsequently moving on to the right hand side. All the ancestors are then invoked with specific mantras.

The scriptures allow the use of sesame seeds in place of barley if latter is unavailable due to some reason. These sesame seeds should be kept in a 'Ardhya patra' and placed to the left side of each 'Pitras' (ancestors) in an inverted position. While performing 'havan' he should make offerings of 'ghee' and other articles in the 'havan kunda'. Finally, Brahmins are fed after which the performer of Shraddh rituals offers Pindadaan in the name of his ancestors. After that he helps all the Brahmins perform 'Aachaman' and gives donations to them. The idol of Vishvedeva is immersed in a nearby river or pond and the inverted pots are kept back in the normal position. Finally, all the Brahmins are seen off with respect. Shraddh rituals performed in the above mentioned way immensely satisfy the ancestors and help them attain to heaven.

'KARMA' AND ITS CONSEQUENCE- KARMA VIPAK

Continuing with his discourses, sage Yagvalkya told the assembled sages that an enlightened soul is aware of the fact that the mortal world being impermanent in nature has its beginning as well as its end. He is also aware that a man reaps the fruits of his evil deeds in the form of 'Adhidaivik'(heavenly wrath), 'Adhyatmik'(obstacles in spiritual development) and 'Adhibhautik' (worldly problems like diseases, poverty, etc.) That is why he endeavours to follow the path of virtuosity so that he can attain salvation-the ultimate objective of man's life.

Anybody engaged in sinful deeds is definite to go to hell whereas virtuous deeds help a man to attain to heaven. After tasting the fruits of his actions he once again has to take birth to realize the unfulfilled wishes of his previous birth. This cycle of transmigration is an endless process, leading to countless births and deaths of a man. He experiences unbearable pains in his mother's wombs lying in an inverted position for nine months.

Once again he has to go through the same dreadful experiences of youth, old age, diseases and death. A sinner, after tasting the fruits of his actions in the heaven or hell, depending on his virtuous or sinful deeds takes re-birth on the basis of the gravity of sins committed. Killing a Brahmin is believed to be the most heinous of sin and the person who has committed such a sin after having suffered the tortures of hell takes re-birth as a donkey or a dog.

In the same way a person who has stolen gold takes re-birth as lowly creatures such as worms or insects. A drunkard takes re-birth as a frog and a person developing illicit relationship with his teacher's wife takes re-birth as grass or hay. One who shows disrespect to his parents is reborn as a tortoise whereas anybody who wishes ill of his friends is reborn as a donkey.

ATONING FOR SINS

While describing various means by which a sinner can atone for his sins, sage Yagyavalkya said-' A man is certain to meet downfall and degradation in the following three conditions- if he goes against the instructions given in the scriptures, indulges in prohibited activities and runs after sensual pleasures. Atoning for one's sin is the best means of getting liberated from his sin as well as guilt. A sinner who does not atone for his sin goes through unbearable tortures and pains in hells more horrible than in 'Maharaurav' (name of a hell).

Very severe punishment has been recommended for a person, who has breached the modesty of a woman especially if she happens to be his friend's wife, teacher's wife, his own daughter or sister-in-law, etc. Scriptures are of the opinion that such a sinner should be killed without showing any mercy. If the woman is a willing partner in this ghastly crime then even she should be meted out the same punishment.

A person who has killed a Brahmin should atone for his sin by seeking alms for twelve years carrying a skull as his begging bowl. He should sustain himself on whatever he receives as alms. Protecting a cow's life also helps a man from getting liberated from the sin of 'Brahma-hatya'. A drunkard should atone for his sin by consuming any of the following- boiling liquor, ghee, cow-milk or cow-urine. A person accused of stealing gold can become liberated from his sin by donating gold equivalent to his own weight. A person who has killed a cow can become liberated from his sin by consuming 'Panchgavya'( a mixture of cow-milk, cow-dung, cow-urine, ghee and curd) and leading the rest of his life in the servitude of cows.

DIFFERENT KIND OF AUSTERITIES

Describing the various types of austerities, Lord Vishnu named few of them-

YAMA (RESTRAINING PASSION)- This particular austerity comprises of ten virtues- Celibacy, Forgiveness, Meditation, Truthfulness, Honesty, Non-violence, Not stealing, Gentleness and Self control.

NIYAMA (DAILY ROUTINE)- This austerity stresses the importance of purity: both of the body as well as of the mind. It comprises of the following activities: bathing daily, contemplation, observing fast, performing oblations, self study, abstinence, penance, avoiding anger, being respectful towards teacher and purity.

MAHASANTAPAN VRATA- This particular austerity comprises of specific rituals related with the usage of 'Panchagavya'(a mixture of cow milk, curd, ghee, cow urine and cow dung). On the first day of the austerity a devotee should have only milk, on the second day curd, on the third day 'ghee', on the fourth day 'gomutra'(cow urine), on the fifth day 'gomaya' (cow dung), on the sixth day he should live only on 'kushodak'( drinking water from a vessel in which 'kusha' grass have been kept) and on the last day of the austerity he should observe complete fast.

PARNA KRICHCHHA VRATA- Separate solutions of 'Palash'(Butea frondosa), 'Gular'(Ficus glomerata), 'Kamal'( lotus) and 'Bael' tree (wood apple) are prepared after boiling the leaves of respective vegetation mentioned above. On the first day of the austerity a devotee should have only 'Palash' solution while on the second day he should have 'Gular' solution. On the third day he should have 'Kamal' solution while on the fourth day he should live only on 'Bael' solution. On the fifth day of the austerity he should live only on 'Kusha' grass solution and nothing else. This is the manner in which the austerity of 'Parnakrichchha vrata' is observed.

TAPTA KRICHCHHA VRATA- A person observing this austerity should begin by having hot milk on the first day followed by tepid ghee and lukewarm water on the second and third day respectively. He should observe a complete fast on the fourth day.

PAAD KRICHCHHA VRATA- This particular austerity lasts for four days. On the first day a devotee should observe 'Ekabhakta vrata'(having food only once a day in the noon). On the second day he should observe 'Nakta' vrata(having food only once a day in the night). On the third day he should break his fast by having whatever is available with him because anything that has been provided by others is strictly prohibited. He should observe a total fast on the fourth day. When a devotee observes these cycles of austerity for three times then it is called 'Prajapatya krichchhra vrata'.

ATI KRICHCHHA VRATA- Rituals of this austerity is more or less similar to that of Prajapatya krichchhra vrata with a slight difference- here fast is broken with a handful of cooked food. When this particular ritual is observed for four days then it is called Atikrichchha vrata.

KRICHCHHA ATIKRICHHA VRATA- Observing the rituals of Atikrichchha vrata for twenty-one days living only on milk and water is called Krichchhakrichha vrata.

PARAK VRATA- Observing complete fast for twelve continuous days is called Parak vrata.

CHANDRAYAN VRATA- It's an important austerity lasting for a month which commences on First day of the bright half of a month by observing fast for the whole day and breaking it in the night with one morsel of food. On the next day, i.e. 'dwitiya' one morsel of food is increased which means that instead of one morsel of food now two morsels are taken. This way one morsel of food is increased on each of the following days till the fourteenth day (chaturdashi) when the fast is broken by having fourteen morsels of food. A total fast is observed on 'Amavasya' (dark moon). On the next day i.e. first day of the dark half of the month one morsel is decreased which means that the devotee should break his fast with thirteen morsels of food. This way one morsel is decreased on each successive day till 'chaturdashi' when a devotee breaks his fast by having only one morsel of food. This is the way, how a Chandrayan vrata should be observed.

ANANG TRAYODASHI VRATA- This austerity is related with the worship of Lord Shiva and commences on the thirteenth day of the bright half of the Hindu month Margashirsh and lasts for a year. It concludes exactly after a year when 'Rati' and 'Anang' are worshipped with appropriate rituals. Ten thousand offerings are made in the sacrificial fire. Brahmins are fed and donations made to them. One who observes this austerity is blessed with health, wealth and good fortune.

AKHAND DWADASHI VRATA- This austerity is related with the worship of Lord Vishnu. It commences on the twelfth day of the bright half of the Hindu month Margashirsh and lasts for a year consisting of three phases. One important characteristic of this austerity is that after four months, which is the first phase of the austerity, five vessels filled with food-grains are donated to Brahmins. In the second phase of the austerity consisting of four months and commencing from the Hindu month Chaitra, pots filled with parched grams are donated to Brahmins. Similarly, in the third and final phase of the austerity pots filled with ghee are donated to Brahmins.

SHIVA RATRI VRATA- This austerity is related with the worship of Lord Shiva and a fast is observed on the fourteenth day of the dark half of the Hindu month Falgun. A devotee should observe fast in the night and worship Lord Shiva by chanting 'Om Namah Shivay'. He should perform 'havan' with black sesame seeds and worship Lord Shiva at midnight, in the third and the fourth 'prahar'(one prahar equals three hour) with appropriate rituals. One who observes fast on this day gets all his wishes fulfilled and attains salvation as well. A devotee who observes Shiva Ratri fast for twelve successive years acquires knowledge, wealth, success and happiness. Such a man also attains to Shiva loka after his death.

VIRTUES OF OBSERVING FAST ON SHIVA RATRI NIGHT- During ancient times there lived a hunter named Sundarsen in the province of Arbuda. One day, he went deep into the forest in search of his prey but unfortunately he found none. He wandered all over the place but in vain. When evening came, he climbed up a wood apple (Bael) tree to protect himself from the wild animals. Sundarsen was worried that his family would have nothing to eat that night. Engrossed in his contemplative mood, he kept on plucking leaves from the 'Bael' tree and throwing them down. There was a Shiva linga just under the tree and the leaves, which Sundarsen threw, fell down on it.

Next morning while Sundarsen was climbing down the tree, his arrow fell down. While picking up his arrow, he touched the Shiva linga. Sundarsen was unaware of the fact that it was Shivaratri night and he had worshiped Lord Shiva with appropriate rituals albeit inadvertently-he had offered Bilva patra to Lord Shiva and had touched the Shiva linga. He attained to Shiva loka on account of the virtues attained by his inadvertent worship of Lord Shiva.

THE POWER OF CHASTITY- Once, sage Vyas went to Brahmaloka to get his doubts cleared on certain spiritual matters from Lord Brahma. While dwelling on a wide range of religious topics such as importance of austerities and various incarnations Lord Vishnu took to protect righteousness, Lord Brahma narrated a tale of a Brahmin woman who possessed divine powers on account of her chastity. Lord Brahma said-

' During ancient times there lived a Brahmin named Kaushik in Pratishthanpur Nagar. He was inflicted with leprosy but still his wife was very chaste and faithful towards him. His wife used to be on her toes attending to all his demands and looking after all his requirements. But still, he used to scold and abuse his wife at the first given opportunity without any rhyme or reason. However, his wife did not mind his behaviour understanding quite well the frustrations of a man suffering from dreaded disease like Leprosy.'

One day, something happened which made Kaushik extremely angry and in a fit of rage he made an impossible demand thinking that his wife would never comply by it giving him an opportunity to curse her to the satisfaction of his heart. Shouting angrily at his wife, Kaushik said- Age has started showing effect on you. You don't look beautiful as before. You have also started neglecting me. Take me to a beautiful prostitute so that I can satisfy my sexual urge.

Kaushik's wife was deeply hurt by his rude and unfair remarks but she remained cool and calm. Being a chaste and faithful wife she had no option but to obey her husband's command. So, she left for a prostitute's house carrying Kaushik on her shoulders.

The prostitute's house was far and it became dark while they were still on the way. Because of darkness, Kaushik's wife could not see sage Mandavya, who in spite of his innocence was given a severe punishment by the king- he had been made to sit on a pointed cone which after having penetrated through his body had pierced even his skull. But, being a great sage, Mandavya was engrossed in his meditation even in such a painful physical condition. Unfortunately, Kaushik's feet, which were hanging down the shoulders of his wife, touched Mandavya's body. Mandavya's meditation was disturbed and he came out from his meditative level. As a result he became conscious of his unbearable physical pain and cursed that whoever had disturbed his meditation would not live to see the next day.'

Kaushik died the next day but his wife, who had full confidence in her power of chastity, knew that her husband would be alive once again. She cursed angrily - ' Mandavya has a misconception about his power. He thinks that only he can control the natural phenomena but perhaps he does not know what feats a chaste woman is capable of performing. Its my command to the Sun not to rise from tomorrow onwards.'

And indeed, the Sun stopped rising from the next morning leading to catastrophic fallout. Everything went haywire in the world, which made the deities extremely worried. They came to me (Lord Brahma) with a request to reveal why Sun had stopped rising. I told them that it was all due to the curse of a chaste woman and then I narrated the whole story. I revealed to them that nobody except Sati Anusuya was capable of bringing back order in the world. I advised them to seek the help of Sati Anusuya who was famous for her exceptional chastity. So, all the deities went to Sati Anusuya and requested her to make the Sun rise so that everything became orderly in the world once again. Sati Anusuya agreed to lend her help in bringing back normalcy in the world. She, by the virtue of her chastity not only made the Sun rise daily but also made dead Kaushik alive once again. Such is the power commanded by a woman practicing the austerity of chastity. There are numerous examples of such women famous for their chastity and Sita was one of them.