pulastya 2 PULASTIYA 2
Birth of seven sages (saptarṣi): Race of Bhṛgu and Aṅgiras Madhyabhāga (middle section) of the Brahmāṇḍa Purāṇa. Śāṃśapāyana requested: 1. “The Second Pāda (section) has already been narrated to us along with its appendix (Anuṣaṅga). (Kindly) recount in details the Third Pāda along with its Introductory Part (Upodghāta).” Sūta said: 2. “I shall narrate to you all the Third Pāda (called) Upodghāta in details and in aggregate, O Brāhmaṇas. Understand it even as I recite. 3. Listen to the present creative activity of the noble-souled Vaivasvata Manu in details and in the proper order, O Brāhmaṇas. 4-6. It (the present Manvantara) has already been reckoned before as consisting of seventy-one sets of four Yugas. After paying obeisance to the Sun-god (Vivasvān) I shall narrate to you the creative activity of Vaivasvata Manu right from the beginning of Manu to the end of ‘Prophecies of the future’ (Bhaviṣya). The narrative consists of many episodes of the groups of Devas, Sages, Dānavas, Pitṛs, Gandharvas, Yakṣas, Rākṣasas, Bhūtas (Evil Spirits), great serpents, human beings, animals, birds and immobile beings. 7-9a. The seven great sages, who were the initiators of creation formerly in the first Manvantara namely Svāyambhuva Manvantara, passed away. When the Cākṣuṣa Manvantara was over and the Vaivasvata Manvantara set in, owing to the curse of Lord Śiva, there was the re-birth of Dakṣa and those (spiritually) mighty seven sages (saptarṣi) like Bhṛgu and others who were then, (existent) in that Svāyambhuva Manvantara. 9b-10a. Again the seven sages (saptarṣi) who were re-born thus, were accepted as his mental sons by the self-born god (Brahmā) himself. 14-15. Those seven sages (saptarṣi) who had been mentioned as existing in Svāyambhuva Manvantara, became overwhelmed by the curse of Bhava (i.e. Śiva) when they reached the Vaivasvata Manvantara. They were unable to attain the (previous) power of penance. They lingered after reaching the Janaloka from where they could return but once. 16-17. Those great sages began to tell one another constantly in the Janaloka—“We shall be born as these noble souls, when the holy sacrifice of Varuṇa will be elaborately-performed during the Cākṣuṣa Manvantara. We shall all be born as the sons of Pitāmaha (i.e. Brahmā). That shall be conducive to our great renown”. 18-20. After saying thus, they, who had been cursed by Bhava in the course of Svāyambhuva Manvantara, became born in the Cākṣuṣa Manvantara, for further creation. They returned from Janaloka and were born here once again. They were born in the sacrifice of the great lord who had assumed the physical form of Varuṇa. This has been heard by us that the sages had their second birth, even as Brahmā, with a desire for begetting children, was performing the Homa in the fire by means of his semen. 21. There were the eight sons of Brahmā[1]—viz. Bhṛgu, Aṅgiras, Marīci, Pulastya, Pulaha, Kratu, Atri and Vasiṣṭha. 22-23. In his elaborate sacrifice all the Devas had arrived and were present. So also the various ancillaries of sacrifice. Vaṣaṭkāra was there in an embodied form. The Sāman Mantras and thousands of Yajur Mantras were there in an embodied form. The Ṛgveda embellished with the specific order of words called Krama[2] also appeared there. 24. Yajurveda endowed with (relevant) metres brilliant with Oṃkāra as its mouth (face) was stationed here along with the Sūktas, Brāhmaṇas and Mantras and intermingled with the Arthas (objects, purposes) of the Yajña. 25. Sāmaveda endowed with relevant metres and with all mantra-songs (which could be sung) at the head was present there along with Viśvāvasu and other Gandharvas. 26. The Brahmaveda (Atharvaveda) was (present there) accompanied by terrible rites. Due to the accompaniment of Pratyaṅgirasas, it appeared as if it had two bodies and heads.[3] 27. The following (technical details about the recitation of Veda) were present (in their bodily forms): Lakṣaṇā (use of a cognate word for another), Vistara (extension, elongation), Stobha (chanted interjection in a Sāman), Nirukta (etymological interpretation), Svarabhakti (phonetically inserted vowel-sound) āśraya, Vaṣaṭkāra, nigraha and pragraha (vowel not subject to sandhi-rules). 28. (The following divinities were present in person there) The goddess Ilā (the Earth) of brilliant form, the quarters and the lords of quarters, celestial girls (devakanyā), wives and mothers of gods. 29. All these, in their beautiful embodied forms arrived at the sacrifice when god Varuṇa assuming a physical body was performing the sacrifice. They were all endowed with beauty and splendour. 35-36a. When the semen was once poured into the fire by way of Homa, Kavi came out of the flame. On seeing him coming out after splitting the flame, Hiraṇyagarbha (i.e. Brahmā) said—“You are Bhṛgu”. Since it was said, so he became Bhṛgu. 36b-37. Mahādeva then appeared and spoke to Brahmā—“O lord, I had been desirous of a son and had been invited by you, O lord. Let this boy who is born at the outset be my son, O lord”. 38. Saying “so be it”, Mahādeva was consented to by the Self-born lord. Then Mahādeva adopted Bhṛgu as his son. (For a) second (time) the lord performed Homa over the burning charcoal (aṅgāra) by means of semen virile. 40. The limbs of Aṅgiras were firmly united together over the charcoals (aṅgāra). Hence, he is (known as) Aṅgiras. On seeing his nativity, Vahni (the fire-god) spoke to god Brahmā. 42-43. Agni (the fire-god) accepted (him as his son), We have heard that the descendants of Aṅgiras are Āgneyas. The semen virile was further divided into six by Brahmā, the maker of the worlds and deposited into the fire by way of Homa. It is mentioned in the Vedas that Brahmās were born of it. Marīci rose therefrom at the outset from the rays. 44 In that Kratu (sacrifice), Kratu the sage was born. Hence he is (called) Kratu. *The sage Atri was born (saying) “I am the third (Ahaṃ-Tṛtīya)”.* Hence he is named as Atri. 45. (The fourth sage) *was born with overspreading hairs. Hence he is remembered as Pulastya.* (The fifth sage) was born with long hairs. Hence he is remembered as Pulaha. 46. (The sixth sage) was born from among the Vasus and was himself self-controlled and master of Vasu (wealth). Hence, he is called Vasiṣṭha by the expounders of the Brahman (Veda) who are conversant with reality. 47 Thus, these are the six great sages, the mental sons of Brahmā. They are the cause of the continuance of worlds. It is because of them that these subjects flourish and grow. 48-49. The sons of Brahmā are cited as Prajāpatis (the Lords of subjects or creation) also. Others named Pitṛs have been procreated by these great sages; (they have created) seven groups of Devas[5] well known in all the seven worlds. They are the Ajeyas (those who could not be conquered). They are seven in number and they are well-known in all the seven worlds. 50-51. They are well-known as Mārīcas, Bhārgavas, Āṅgirasas, Paulastyas, Paulahas, Vāsiṣṭhas and Ātreyas. They make the worlds of the Pitṛs flourish. These have been succinctly recounted. There are three more groups. 52. They are Amartas, Aprakāśas and the renowned *Jyotiṣmants.* Their king is Lord Yama who has got rid of all sins by means of Yamas (the famous ten qualities of restraining influence such as celibacy, non-violence, non-stealth etc. (Brahmacaryā, Ahiṃsā, Asteya, etc.) 53-54. There are other Prajāpatis. Listen to their (enumeration) attentively.[6] They are Kaśyapa, Kardama, Śeṣa (?), Vikrānta, Suśravas, Bahuputra, Kumāra, Vivasvān, Śucivrata, Pracetas, Ariṣṭanemi and Bahula. The two (Devas) Aśvins whose beauty is widely appreciated were born of his nose. The two Ayanas (transits of the Sun), the seasons, the months, the half-months (i.e. fortnights), the junctions of fortnights—(all these were born of him). Years are his days and nights. *The Jyotis (Luminaries?) are* his terrible bile[7] (?). They call his blood Raudra (pertaining to Rudra). His blood is remembered as Kanaka (gold) (?) 77. The mental daughter of the Manes named Somapās (imbibers of the Soma juice) was well-known by the name of Gau. She became the wife of Śukra and gave birth to his four sons. 78. They were Tvaṣṭṛ, Varatrin, Śaṇḍa and Marka. In splendour they resembled the Sun and in prowess they were as good as god Brahmā. 79. The following were the sons of Varatrin viz.—Rajata, Pṛthu, Raśmi and the scholarly Bṛhaṃgiras. They were the priests performing the Yajñas of the Daityas. They were extremely skilled in sacred knowledge. 80. In order to destroy the holy rite of Ijyā (sacrifice), they approached Manu and began to perform Yajñas (in a distorted manner). On seeing Dharma vitiated, Indra said to Manu. 86-87. Devayānī was born of Jayantī, as the daughter of Śukra. Triśiras alias Viśvarūpa was the great (elder) son of Tvaṣṭṛ. He was born of Yaśodharā, daughter of Virocana. He became very famous. He who is remembered as Viśvakarman was the younger brother of Viśvarūpa. 88. Divyā gave birth to a daughter, the younger sister of lord Śukra (Kāvya). Twelve resplendent (godly) sons were born to Bhṛgu and they were known as Bhṛgus (or Bhṛgu gods). 89-90. They were Bhuvana, Bhāvana, Antya, Antyāyana, Kratu, Śuci, Svamūrdhan, Vyāsa, Vasuda, Prabhava and Avyaya. The twelfth one is remembered as Adhipati. These are remembered as Bhṛgus. They are Devas (shining ones) worthy of Yajñas.[8] 91-92. Paulomī gave birth to a son engrossed in Brahman. He was a Brāhmaṇa of perfect self-control. (While he was in the womb) in the eighth month, he was swallowed by a cruel Rākṣasa. He slipped off and is therefore known as Cyavana. He is Pracetas as well, because he was conscious and alert. Cyavana alias Pracetas burned the man-eaters (demons) due to anger. 93. That scion of the family of Bhṛgu begot two sons of Sukanyā. Those two sons, viz. Āpravāna and Dadhīca were honoured by good people. 94. Sārasvata the son of Dadhīca, was born of Sarasvatī. The mighty virtuous Ṛcī, daughter of Nahuṣa, was the wife of Āpravāna. 95. The sage Āurva of great renown was born of her after piercing through the thigh.[9] Ṛcīka was the son of Aurva. He shone with a brillance equal to that of fire. 96. Jamadagni was born of satyavatī as the son of Ṛcīka, formerly when the Carus (sacrificial offering) pertaining to Rudra and Viṣṇu (? prepared by) Bhṛgu were interchanged. 97-98. Jamadagni was so called because he devoured the fire pertaining to Viṣṇu. Reṇukā gave birth to Rāma the son of Jamadagni. He had unlimited splendour. He had the valour on a par with that of Indra. He had the inherent characteristics of both Brāhmaṇas and Kṣatriyas. Aurva had a hundred sons beginning with Jamadagni. 99-100. Due to inter-alliance, the families of Bhārgavas had thousands of sons. External Bhārgavas, it is remembered, are born amongst other sages also. They are many such as Vatsas, Vidas, Ārṣṭiṣeṇas, Yāskas, Vainyas, Śaunakas and the seventh group the Mitreyus. These clans are to be known as Bhārgavas. 101. Now, listen to the family of Aṅgiras, the intelligent son of Agni. It was in his family that Bhāradvājas along with Gautamas were born.1 102-104a. The most important Devas belonging to the family of Aṅgiras are the Tviṣimants of great prowess. Three girls became the wives of Atharvan viz., Surūpā, the daughter of Mārīca, Svarāṭ, the daughter of Kardama, and Pathyā, the daughter of Manu. In them were born the heirs and successors of Atharvan. They uplifted the family. They are sanctified by means of great penance. *104b-106. Bṛhaspati was born of Surūpā. Svarāṭ gave birth to Gautama, Ayāsya, Vāmadeva, Utathya and Uśiti. Dhṛṣṇi was the son of Pathyā. Saṃvarta was the mental son. Kitava was the son of Ayāsya. Śaradvān was born of Utathya. Dīrghatamas was born of Uśi (i.e. Uśiti?) Bṛhaduktha was born of Vāmadeva.* 107. Sudhanvan was the son of Dhṛṣṇi. Ṛṣabha was the son of Sudhanvan. Rathakāras (? Charioteers) are remembered as the Devas. They are well renowned as Ṛbhus. 108. Bharadvāja of very great fame, was born of Bṛhaspati. Gods junior to Bṛhaspati are known as Āṅgirasas. 109-113a. They are the bosom-born sons of Āṅgiras born of Surūpā viz. Ādhārī, Āyus, Danus, Dakṣa, Dama, Prāṇa, Haviṣyān, Haviṣṇu, Ṛta and Satya. They are ten in number. The groups of families of Aṅgiras should be known as fifteen in number viz. Āyāsyas, Utathyas, Vāmadevas, Auśijas, Sāṃkṛtis, Gargas, Kaṇvas Rathītaras, Muḍgalas, Viṣṇuvṛddhas, Haritas, Kapis, Rūkṣas, Bharadvājas, Ārṣabhas and Kitavas. Many external Āṅgirasas, it is remembered, are born amongst other sages also. 113b. I shall narrate the family of Marīci consisting of excellent men. [1]:Apart from the discrepancy in number (here actually eight sons of Brahmā are enumerated instead of seven under Saptarṣis), the names of the Saptarṣis of this Manvantara as given Supra I. 11.38.26-29 are different viz. Viśvāmitra, Jamadagni, Bharadvāja, Śaradvāna (of Gautama gotra), Atri alias Brahmā Kośa, Vasumān (son of Vasiṣṭha), Vatsara (son of Kāśyapa). V. 30 thereof states: these seven sages enumerated now exist in ṃe present (Vaivasvata) Manvantara (ete Saptarṣayaścoktā vartante sāṃprate’ntare /) This previous list tallies more closely with VP. III.1.32 if the names there-in are taken as gotras of the sages. Xxxxxxxxxxxxxxxxxxxxxxxxx Etymology and Attributes The name Pulastya derives from *the Sanskrit roots "puras" and "tya,"* denoting one of the seven great Ṛṣis and a mental son of Brahmā.[6] This etymological association underscores his foundational role in ancient Indic cosmology as a primordial sage whose essence embodies continuity and spiritual progeny. Pulastya is depicted as a manas-putra, or mind-born son, of Brahmā, emerging specifically from the creator's ear during the Svāyambhuva Manvantara or Pādmakalpa. This origin emphasizes his direct emanation from divine thought, positioning him among the Prajāpatis responsible for populating the cosmos through intellect rather than physical birth.In texts such as the Mahābhārata's Ādi Parva (Chapter 65) and the Bhāgavata Purāṇa, his emergence from Brahmā's vital breath (udāna) or ear symbolizes purity and immediate access to cosmic knowledge. Renowned for his righteousness and mastery of tapas (austerity and penance), Pulastya exemplifies the ideal of a Brahmarṣi, or supreme sage, whose spiritual discipline grants profound insight and authority. He is portrayed as an intelligent lawgiver in Vedic and Purāṇic traditions, imparting teachings on dharma and sacred geography, such as guiding disciples on holy sites to uphold moral order. His attributes of unwavering ethical conduct and rigorous self-control are highlighted in scriptures like the Viṣṇu Purāṇa and Śānti Parva of the Mahābhārata, where he is invoked as a model of viprayogī, or one detached through yogic mastery. As one of the Saptarṣis, Pulastya's traits reinforce his status as a custodian of Vedic wisdom Position Among Sages and Prajapatis Pulastya holds a prominent position in Hindu cosmology as one of the ten Prajapatis, the primordial progenitors tasked with facilitating the creation and population of the universe. These Prajapatis emerged as mind-born sons (manas-putras) of Brahma, the creator deity, who invoked them through intense penance to assist in generating diverse forms of life and establishing the foundational structures of existence. According to the Manusmriti, Brahma first created these ten sages—Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, Prachetas, Vasishtha, Bhrigu, and Narada—to propagate progeny and fill the world with beings, thereby ensuring the continuity of cosmic proliferation. As a Prajapati, Pulastya played a key role in upholding the cosmic order (rita) by contributing to the division of creation into various categories, such as species, realms, and social orders, which helped organize the nascent universe into a harmonious framework. This involvement extended to the transmission of Vedic knowledge, where Pulastya, revered for his ascetic prowess and intellectual depth, served as a conduit for disseminating sacred wisdom from Brahma to subsequent generations of sages and humanity. His efforts in this regard are highlighted in Puranic accounts, where he imparts cosmological insights and Vedic principles essential for maintaining dharma and universal balance. Pulastya's lineage extended prominently through his son Vishrava, whose progeny included key figures in the Ramayana. Kubera, Vishrava's son by his wife Ilavida (daughter of the sage Bharadwaja), was appointed by Brahma as the lokapala (guardian) of the northern direction and the treasurer of the gods, embodying wealth and prosperity. He initially ruled Lanka, granted to him as a divine abode, and received the celestial Pushpaka vimana, built by the divine architect Vishvakarma and gifted to him by Brahma, but was later displaced by his half-brother Ravana, relocating to Mount Kailasa.[10] Ravana, Vishrava's eldest son with the rakshasi princess Kaikesi (daughter of the daitya king Sumali), ascended as the formidable king of Lanka and overlord of the rakshasas, founding a dynasty that dominated the southern realms. Through intense penance spanning ten thousand years, Ravana obtained boons from Brahma granting near-invincibility against gods, demons, and celestial beings (except humans and monkeys), enabling conquests across the three worlds. His abduction of Sita ignited the epic war, culminating in his defeat by Rama, which underscored themes of hubris and dharma. Ravana's siblings—Kumbhakarna, a colossal warrior cursed to perpetual slumber yet pivotal in battle; Vibhishana, the righteous advisor who allied with Rama and succeeded as Lanka's king; and Shurpanakha, whose mutilation by Lakshmana sparked the conflict—further entrenched the family's role in the narrative, linking Pulastya's bloodline to the rakshasa dynasty's rise and fall As an extension of Pulastya's sagehood, his son Agastya exemplified the lineage's intellectual and ascetic contributions, particularly in southern India. Agastya, revered as one of the Saptarishis, undertook the monumental task of drinking the entire ocean at the request of the devas to expose the hiding kalakeya demons, allowing Indra to vanquish them; the waters were later restored through the descent of the Ganga. This act, along with subduing the Vindhya mountains to facilitate travel and defeating asuras like Vatapi and Ilvala, established Agastya as a civilizer of the south, promoting Vedic knowledge, language, and temple traditions in regions like Tamil Nadu. The legacy of Pulastya's grandchildren manifests in the Ramayana's exploration of dualities—divine benevolence in Kubera and Vibhishana contrasting demonic ambition in Ravana—perpetuating motifs of wisdom's transmission amid cosmic conflicts, while Agastya's endeavors highlight the enduring sage archetype in Hindu cosmology. K Rajaram IRS 18326 On Wed, 18 Mar 2026 at 12:09, 'gopala krishnan' via Thatha_Patty < [email protected]> wrote: > *SAGE PULASTYA-PART 2* > > *Continuing from part 1* > > *Sage Vishrava- Son of sage Pulastya* > > Vishrava also called Vishravas, was the son of Pulastya, and a powerful > rishi (sage), as described in the Hindu epic Ramayana. > > *Ravana was the grandson of Pulastya,* one of the greatest sages of > Indian epics and one of the Saptarishis. He was born to *Sage Vishravan* > and Asura's mother Kaikashi. > > Ilavida is a character in the Ramayana. She is the first wife of the > sage Vishrava and the mother of Kubera. > > *Mandodari* > > Ravana's favourite and chief wife was Mandodari, known for her beauty, > piety, and righteousness; she was *a devoted consort who often tried to > guide him towards dharma, despite his tyrannical nature*, making her a > highly respected figure, even included among the Panchakanyas (five holy > virgins). > > Key Aspects of Mandodari: > > Pious & Virtuous: She was a devout and righteous woman, daughter of the > Asura king Mayasura and the apsara Hema, and consistently urged Ravana to > return Sita and follow the path of truth. > > Devoted but Strong-Willed: Despite her loyalty, she was not afraid to > speak her mind and advise her husband against his destructive path, a > loyalty that extended even to mourning his death. > > Mother of His Sons: Mandodari bore Ravana three sons: Meghanada > (Indrajit), Atikaya, and Akshayakumara. > > Symbol of Ideal Womanhood: Her character represents chastity, wisdom, and > the struggle of a virtuous woman married to a flawed man, making her a > significant figure in Hindu epics. > > *My note- I have added details of Mandodari, since she is one of the > Panchakanyas and wife of Pulastya’s grand son.* > > *How details of sage Pulastya was told* > > The reference of Pulastya appears in Uttara Kanda. He is the mind-born > son of Brahma, who fathered Vishrava. The tale of Pulastya and the birth of > Vishrava is narrated by *Agastya to Shri Ram*. > > > > *Marriage of Pulastya with Trinabindu’s daughter Manini* > > Pulastya one day went to the hermitage of Trinabindu on the slopes of > Mount Meru. He indulged in severe austerities and Tapas for learning Vedas. > As the region was located midst thickly studded trees, many maidens from > celestial families visited the place. The constant disturbance enraged > Pulastya. > > He uttered, ”*She on whom my eyes fall, will become enceinte (here it > means pregnant).* > > Canto 2 - Uttara Kanda, Valmiki Ramayana > > One day, Trinabindu's daughter Manini wanders and goes near the Ashram. > Intrigued by the sound of Vedas coming from the ashram, and ventures in the > direction. As soon as the eyes of the Brahma rishi fall on her, she turns > pale. > > With a clear indication of pregnancy, she became pale all over the body > (at once). Seeing that transformation, she became highly anxious. Saying to > herself, I do not understand what this means!’ she then went to her > father’s Ashram and stood there.” > > *Trinabindu, using his powers, got to know what had happened and took the > maiden to Pulastya. He asks him to accept his daughter as his wife.* > > “O venerable sir, O great seer, deign to accept, as a gift, my daughter, > adorned by her own qualities, who has come to you of her own accord. There > is no doubt that she will always do service to you, whose limbs are > fatigued due to the practice of Tapas”.Canto 2 - Uttara Kanda, Valmiki > Ramayana > > Pulastya accepts Manini and returns to the ashram. Pleased by her > conduct and character towards him, *he, out of love, states that a son > who is equal to him will be born to her in all aspects*. He as Paulastya, > will continue his lineage. Since she has listened to Vedas as he was > reciting them, their son will be known by *Vishrava.* > > Thus, as per Ramayana and its Uttara Kanda, Pulastya was the father of > Vishrava and grandfather to Kuber and Ravana. > > *Sage Pulastya – Originator of Rakshasas* > > All the Rakshasas are said to have come from sage Pulastya's line. > Pulastya was married to *Havirbhoo,* one among the nine daughters of > sage Kardama They had two sons - *Maharshi Agastya and Visravas*. > Visravas and his wife Kekasi bore Ravana, Kumbhakarna and Vibhishana. With > his wife Ilavida, he had the son, Kubera. > > There is a specific Puranic version that describes Visravas (Vishrava) as > the son of the sage Pulastya and his wife Havirbhoo (or Havirbhu), who was > one of the daughters of the sage Kardama. > > According to these texts:Parents: Pulastya (a Saptarishi and mind-born son > of Brahma) married Havirbhoo, *daughter of Kardama Muni.* > > Offspring: They had two sons—Maharshi Agastya and Visravas. > > Alternative Name: Havirbhoo is sometimes mentioned in accounts as having > another name, Manini. > > Background: The Bhagavat Purana and other Puranic accounts (such as in the > 4th Skandha of Bhagavata) confirm this lineage. > > It is important to note that the Valmiki Ramayana provides a slightly > different, though related, narrative for the birth of Vishrava, where he > is the son of Pulastya and the daughter of Sage Trinabindu, while the > Bhagavata Purana highlights the lineage of Havirbhoo, daughter of Kardama. > > Family Connections: > > Visravas was married to Kaikasi, bearing *Ravana, Kumbhakarna, and > Vibhishana.* > > Visravas was also married to *Ilavida, bearing Kuber (Vaisravana)* > > *Sage Pulastya saves Ravana- grand son* > > Sage Pulastya, being the grandfather of Ravana, once saved him from > *Sahastrabahu.* > > Sahastrabahu was the *King of Mahishmati Puree, who killed Maharshi > Parasuram's father, the Rishi Jamdagni*. To take revenge for his father's > death, Parasuram fought with him bravely and created five ponds from their > blood*. Sahastrabahu is also known as Kaartveerya Arjuna*, but because of > his thousand arms he was known as Sahastrabahu. > > Once Sahastrabahu took Ravana to his palace and imprisoned him in his > stables, after a fight the two got into because the *king had diverted > the Naramada River's water, in which Ravana was trying to bathe*. > > Quarrelling with the king, Ravana ended up in the stables. Sage Pulastya > intervened to save his grandson, and Sahastrabahu consented out of respect > for the great Rishi to let him go. > > Sahastrabahu then demonstrated his friendship by giving many gems, fine > clothing, etc. > > *The puranas from sage Pulatsya* > > Pulastya was one of the ten Prajapatis (mind-born sons of Brahma) and a > Saptarishi (One of the seven Great Sages) of the first Manvantara (the > first age of Manu). He is said to have emerged from Brahma's ear. *He was > the medium through which some of the Puranas were communicated to man.*He > received the Vishnu Purana from Lord Brahma and passed it onto Parashara, > the grandson of Sage Vasishtha, through whom it was delivered it to mankind. > > *Sage Pulastya and sage Narada* > > The celestial sage Narada, ever devoted to Lord Vishnu and thirsting for > divine wisdom, approached the venerable Pulastya seeking knowledge and > deeper understanding of the Vamana Purana and the significance of the > Vamana story. Pulastya responded to Narada's earnest queries by recounting > in detail the story of the Vamana avatar, weaving a tapestry of divine > purpose, celestial drama, and eternal truth. > > *Sage Pulastya and Bhishma* > > It is said that Bhishma, steadfast in his devotion, was deep in penance at > the sacred Gangadwar Palace. Moved by the purity of his devotion Lord > Brahma ordered Sage Pulatsya to go to Bhishma and bless him. Obedient to > the Creator’s will, Pulatsya approached Bhishma and said, “O noble Bhishma > Lord Brahma is pleased with your penance and wishes to grant you a boon.” > > With a heart full of reverence, Bhishma, ever humble prostrated before > Sage Pulatsya and in that sacred moment, confessed a yearning that had long > stirred within his soul — the deep, *burning desire to understand the > mysteries of creation*. How had the mighty Lord Brahma woven the vast and > wondrous tapestry of the world? > > Sensing the purity of Bhishma’s longing, *the venerable sage smiled and > then began to unfold the sacred Padma Purana to Bhishma – revealing to > Bhishma the timeless secrets of existence.* > > Apart from his pivotal role in safeguarding and passing on the wisdom of > the Puranas Sage Pulatsya is believed to be the eternal guardian of Cosmic > Cycles and ensures the harmonious progression of celestial rhythms and the > ebb and flow of existence throughout the universe. > > *Sage Pulastya had extraordinary power of Alchemy* > > Sage Pulastya was blessed with the extraordinary power of alchemy. He > would use only vessels made of pure, gleaming gold, to conduct his rituals. > > > After each solemn ritual, *he generously offered the contributing > Brahmins all the gold they could carry*. > > Yet even after such lavish gifts, *great heaps of the precious metal > still shimmered in abundance,* untouched and waiting. In time, this > treasure — born of sanctity and sacrifice — *was passed on to > Yudhishthir, the noble Pandava king.* > > *End of posting* > > Compiled from different websites and posted by R. Gopalakrishnan on > 18-03-2026. > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/thatha_patty/1566988330.101335.1773815947783%40mail.yahoo.com > <https://groups.google.com/d/msgid/thatha_patty/1566988330.101335.1773815947783%40mail.yahoo.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZorvGJ2oadWZYQmegLc9yGmxmdMDW%2B36o1k_WmXuA_7BXw%40mail.gmail.com.
