In this story from the Brahmavaivarta Purana,Indra defeats Vṛtrá and releases the waters. Elevated to the rank of King of the gods, Indra orders the heavenly craftsman, Vishvakarma, to build him a grand palace. Full of pride, Indra continues to demand more and more improvements for the palace. At last, exhausted, Vishvakarma asks Brahma the Creator for help. Brahma in turn appeals to Vishnu the Supreme Being.
Vishnu visits Indra's palace in the form of a Brahmin boy; Indra welcomes him in. Vishnu praises Indra's palace, casually adding that no former Indra had succeeded in building such a palace. At first, Indra is amused by the Brahmin boy's claim to know of former Indras. But the amusement turns to horror as the boy tells about Indra's ancestors, about the great cycles of creation and destruction, and even about the infinite number of worlds scattered through the void, each with its own Indra. The boy claims to have seen them all. During the boy's speech, a procession of ants had entered the hall. The boy saw the ants and laughed. Finally humbled, Indra asks the boy why he laughed. The boy reveals that the ants are all former Indras.
Another visitor enters the hall. He is Shiva, in the form of a hermit. On his chest lies a circular cluster of hairs, intact at the circumference but with a gap in the middle. Shiva reveals that each of these chest hairs corresponds to the life of one Indra. Each time a hair falls, one Indra dies and another replaces him.
No longer interested in wealth and honor, Indra rewards Vishvakarma and releases him from any further work on the palace. Indra himself decides to leave his life of luxury to become a hermit and seek wisdom. Horrified, Indra's wife Shuchi asks the priest Brihaspati to change her husband's mind. He teaches Indra to see the virtues of both the spiritual life and the worldly life. Thus, at the end of the story, Indra learns how to pursue wisdom while still fulfilling his kingly duties.

Legends of Kartikeya

, in the forest of Śankha, was born Shad́ánana or Kártikeya, Mars with six faces. Here he wished or formed the resolution of going to the mountains of Crauncha, Germany, part of Poland, &c. to rest and recreate himself after his fatigues in the wars of the gods with the giants. There, in the skirts of the mountains p. 170 of Crauncha, he flung his sword; the very same which Attila, in the fifth century, asserted he had found under a clod of earth. It was placed in his tomb, where it is probably to be found. The legend here alluded to is told at length in the Vámana Puráńa. Mahishásura, flying from the battle, in which Táraka had been slain by Kártikeya, took refuge in a cave in the Krauncha mountain. A dispute arising between Kártikeya and Indra, as to their respective prowess, they determined to decide the question by circumambulating the mountain; the palm to be given to him who should first go round it. Disagreeing about the result, they appealed to the mountain, who untruly decided in favour of Indra. Kártikeya, to punish his injustice, hurled his lance at the mountain Krauncha, and pierced at once it and the demon Mahisha. Another division of Krauncha is ascribed to Paraśuráma. Megha Dúta, Krauncha is also sometimes considered to be the name of an Asura, killed by Kártikeya; but this is perhaps some misapprehension of the Pauráńic legend by the grammarians, springing out of the synonymes of Kártikeya, Kraunchári, Kraunchadárańa, &c., implying the foe or destroyer of Krauncha, occurring in the Amara, and other Koshas.

Indra as Vritrahan "slayer of Vritra"

According to the Rig Veda, Vritra kept the waters of the world captive until he was killed by Indra, who destroyed all the ninety-nine fortresses of Vritra (although the fortresses are sometimes attributed to Sambara) before liberating the imprisoned rivers.

The combat began soon after Indra was born, and he had drunk a large volume of Soma at Tvashtri's house to empower him before facing Vritra. Tvashtri fashioned the thunderbolt (Vajrayudha) for Indra, and Vishnu, when asked to do so by Indra, made space for the battle by taking the three great strides for which he became famous.Vritra broke Indra's two jaws during the battle, but was then thrown down by the latter and, in falling, crushed the fortresses that had already been shattered. For this feat, Indra became known as Vritrahan "slayer of Vritra" and also as "slayer of the first-born of dragons". Vritra's mother, Danu (who was also the mother of the Danava race of Asuras), was then attacked and defeated by Indra with his thunderbolt. In one of the versions of the story, three Devas - Varuna, Soma and Agni - were coaxed by Indra into aiding him in the fight against Vritra whereas before they had been on the side of the demon (whom they called "Father")


In another version Vritra was created by Tvashtri to avenge the killing of his son by Indra, known as Trisiras or Visvarupa. Vritra won the battle and swallowed Indra, but the other gods forced him to vomit Indra out. The battle continued and Indra was eventually forced to flee. Vishnu and the rishis brokered a truce, with Indra swearing that he would not attack Vritra with anything made of metal, wood or stone, nor anything that was dry or wet, or during the day or the night. Indra used the foam (which Vishnu had entered to ensure victory) from the waves of the ocean to kill him at twilight.


Vritra (a brahmin in this version) became the head of the Asuras (portrayed as inherently demonic here, as opposed to the Vedic version in which they can be gods or demons). He renounced his dharma – duty – to do good unto others and turned to violence, battling with the devas. Eventually, he gained the upper hand and the Devas were frightened of his evil might. Led by Indra, they approached Lord Vishnu for help. He told them that Vritra could not be destroyed by ordinary means, revealing that only a weapon made from the bones of a sage could slay him. When the deities revealed their doubts about the likelihood of any ascetic donating his body, Vishnu directed them to approach the sage (Rishi) Dadichi. When approached by the gods, Dadhichi gladly gave up his bones for the cause of the good, stating that it would be better for his bones to help them attain victory than to rot in the ground. The Devas collected the bones and Indra crafted the Vajrayudha from them. When they engaged Vritra again, the battle lasted for 360 days before the brahmin breathed his last.

In both of these versions (either for killing Trisiras or the brahmin Vritra), the terrible anthropomorphic personification of Brāhmanahatya (Brahmanicide) chased Indra and forced him into hiding for his sin,[9][10] and Nahusha was invited to take his place

Legends of Maha Shiva Raatri

Every month in Krishna paksha chathurdhasi (fourteenth moonday) is called masa Shiva rathri. The one that comes in the month of "Masi" (mid February to mid March) is called Maha Shiva rathri. This is considered as the most important vrata by the devotees.

There are many incidents like this told in our Puraanas. If we do the vrata with pure devotion and love there can be no doubt about getting the Grace of the Almighty.

Once Lord Vishnu and Lord Bramha argued over each other’s prowess. However, Lord Shiva challenged both of them. He appeared as a flaming Linga and challenged the duo to measure the gigantic Linga (phallic symbol of Lord Shiva). Lord Bramha, who took the form of a swan, and Lord Vishnu who became a boar and went to Netherland, were both unable to measure the Shivlinga. Then Lord Shiva came out of the Linga and declared himself the most powerful. Maha Shivratri therefore means the grand night of Shiva. The devotees of Shiva fast during this day and pray to the lord throughout the night. This legend goes to prove the supremacy of Mahadev over other Hindu Gods.


King Daksha, opposed Sati's marriage with Shiva. At a yagnya (holy sacrifice) the king ignored Shiva’s presence and thereby insulted the latter publicly. Sati was so angered by this that she jumped into the sacrificial fire and ended her life. Lord Shiva unleashed his fury at the death of his wife by performing the violent dance, Taandav. He wiped out Daksha’s kingdom, undertook rigorous penance and retired to the Himalayas. The Gods, who feared that the severity of Shiva’s penance might bring an end to the world, revived Sati in the new avatar of Parvati. Shiva-Parvati married and this reunion is celebrated on Maha Shivratri.

There are many incidents told about the greatness of this day. Once a hunter in a jungle after searching throughout the jungle, was quite tired and could not get any animal. In the nightfall a tiger started chasing him. to escape from that he climbed a tree. That was a Bilva tree. The tiger sat under the tree waiting for him to come down. The hunter who sat on a branch of the tree was quite tense and didn't want to sleep. He was plucking the leaves and putting down as he was not able to be idle. Below the tree there was a Shiva lingam. The whole night went on like this. God was pleased with the Upavasa (hunger) and the Pooja the hunter and the tiger did even without knowledge. He is the peak of the grace. He gave the hunter and the tiger "Moksha".
In a Shiva temple on a Maha Shiva rathri day the lamp kept in the altar was very dim. That time a mouse which came take its prey touched the flame. Due to the heat it moved its head immediately. In the process it kindled the lamp and the altar was illuminated well. Lord Shiva, pleased by this deed made the mouse Mahabali, the renowned asura king.

Barbarika, son of Ghatothgacha

The legend begins with the Mahābhārata. Barbarika also known as Khatushyamji was a grandson of Bhima. He was the son of Ghatotkacha (who in turn was son of Bhima) and Ahilavati. Even in his childhood, Barbarika was a very brave warrior. He learnt the art of warfare from his mother. God Shiva, pleased with him, gave him the three infallible arrows (Teen Baan). Hence, Barbarika came to be known by the appellation Teen Baandhaari, the "Bearer of Three Arrows". Later, Agni (the god of Fire) gave him the bow that would make him victorious in the three worlds.

When Barbarika learnt that battle between the Pandavas and the Kauravas had become inevitable, he wanted to witness what was to be the Mahābhārata War. He promised his mother that if he felt the urge to participate in the battle, he would join the side which would be losing. He rode to the field on his Blue Horse equipped with his three arrows and bow.

Krishna disguised as a Brahmin and stopped Barbarika to examine his strength. He baited Barbarika by mocking him for going to the great battle with only three arrows. On this, Barbarika replied that a single arrow was enough to destroy all his opponents in the war, and it would then return to his quiver. He stated that, the first arrow is used to mark all the things that he wants to destroy. On releasing the third arrow, it would destroy all the things that are marked and will then return to his quiver. If he uses the second arrow, then the second arrow will mark all the things that he wants to save. On using the third arrow, it will destroy all the things that are not marked. In other words, with one arrow he can fix all his targets and with the other he can destroy them.

Krishna then challenges him to tie all the leaves of the peepal tree under which he was standing with these arrows. Barbarika accepts the challenge and starts meditating to release his arrow by closing his eyes. Then, Krishna without the knowledge of Barbarika, plucks one of the leaf of the tree and puts it under his foot. When Barbarik releases his first arrow, it marks all the leaves of the tree and finally starts revolving around the leg of Krishna. For this Krishna asks Barbarika, as why was the arrow revolving around his foot? For this, Barbareek replies that there must be a leaf under his foot and the arrow was targeting his foot to mark the leaf that is hidden under him. The first arrow pricks Krishna's leg and mark the leaf that is hidden under Krishna's foot. This becomes a weak spot of Krishna. (When Krishna revives Abhimanu's son Parkishit, he looses half of his strength making him even more weaker. Later, a hunter by name Jara hits at Krishna's foot mistaking him for a deer leads to the death of Krishna. In other words, this weak spot on Krishna's foot was first created by Barbareek's arrow.)


Of course, the third arrow does collect all the leaves (including the one under Krishna's foot) and ties them together. By this Krishna concludes that the arrows are so infallible, that even if Barbarika is not aware of his targets, the arrows are so powerful that they can still navigate and trace all his intended targets. The moral of this incident is that, in a real battle field, if Krishna wants to isolate some one (for example: the 5 Pandava brothers) and hides them elsewhere in order to avoid them from being Barbarika's victim, then Krishna will not be successful as the arrows can still trace the target and destroy them. So, nobody will be able to escape from these arrows. Thus Krishna gets a deeper insight about Barbarika's phenomenal power.

Krishna then asks the boy whom he would favour in the war. Barbarika reveals that he intends to fight for the side whichever is weak. As Pandavas have only seven Akshouni army, when compared to Kauravas eleven, he considers that Pandavas are weak and hence wants to support them so that Pandavas will become victorious. But Krishna asks him, did he seriously gave a thought about the consequences before giving such a word to his mother (to support the weak side). Barbarika guesses that his support to the weaker side will make them victorious. Then, Krishna reveals the actual consequence of his word to his mother:

Krishna tells that whichever side he supports will only make the other side weak due to his power. Nobody will be able to defeat him. Hence, he is forced to support the other side that has become weaker due to his word to his mother. Thus, in an actual war, he will keep oscillating between the two sides, there by destroying the entire army of both sides and eventually only he remains. Subsequently, none of the side is victorious as he will be the only lone survivor.

The guised Krishna then sought charity from Babarika. Barbarika promised him anything he wished. Krishna asked him to give his head in charity. Barbarika was shocked. Perceiving that all was not as it appeared, he requested the Brahmin to disclose his real identity. Krishna showed Barbarika a vision of His Divine Form and Barbarika was thus graced. Krishna then explained to him that before a battle, the head of the bravest Kshatriya needs to be sacrificed, in order to worship/sanctify the battlefield. Krishna said that he considered Barbarika to be the bravest among Kshatriyas, and was hence asking for his head in charity. In fulfilment of his promise, and in compliance with the Krishna's command, Barbarika gave his head to him in charity.

Barbareek requested that he wanted to see the battle till its end, and his wish was granted. Thus on the 12th day of Shukla Paksha of Falgun month, he gave his head to Lord Krishna (SHISH DAAN). The head was placed atop a hill near the battlefield from where, Barbareek could watch the whole battle.

When the battle was over and Pandavas having won, they argued amongst themselves as who was responsible for victory. At this, Lord Krishna suggested that Barbareek's head had watched the whole battle, and who else would be a better judge. Barbareek's head suggested that it was Lord Krishna who was responsible for the victory, his advice, his presence, his gameplan had been crucial. He could see only the Sudarshan Chakra revolving around the battlefield which was hacking the Kaurava army to pieces and Draupadi assuming the fearful form of Mahakali Durga was drinking bowl after bowl of blood and was not allowing even one drop of blood to fall on the earth.

Lord Krishna, pleased with Barbareek's great sacrifice, granted him the boon that when Kaliyug descends, he would be worshipped by the name of Shyam in his form. His devotees would be blessed just by pronouncing his name from the bottom of their hearts.

His head was then buried in Khatu. Milk started to flow out of a cow's udder when she reached the spot. Later, the place was dug up, and the head appeared. The head was handed over to a Brahmin who worshipped the head for many days. The King of Khatu had a dream where he was inspired to build a temple and install the head. Subsequently, a temple was built and the head "SHISH" was installed on the 11th day of Shukla Paksha of Kartick month.

Mount Meru

Mount Meru is a legendary mountain of the hindus, around which their whole universe exists. Hence mount Meru is the center of Hindu Universe. The shape of Meru, according to this description, is that of an inverted cone; and by the comparison to the seed-cup its form should be circular: but there seems to be some uncertainty upon this subject amongst the Pauráńics. The Padma compares its form to the bell-shaped flower of the Dhatura. The Váyu represents it as having four sides of different colours; or, white on the east, yellow on the south, black on the west, and red on the north; but notices also various opinions of the outline of the mountain, which, according to Atri, had a hundred angles; to Bhrigu, a thousand: Sávarni calls it octangular; Bháguri, quadrangular; and Varsháyani says it has a thousand angles: Gálava makes it saucer-shaped; Garga, twisted, like braided hair; and others maintain that it is circular. The Linga makes its eastern face of the colour of the ruby; its southern, that of the lotus; its western, golden; and its northern, coral. The Matsya has the same colours as the Váyu, and both contain this line: 'Four-coloured, golden, four-cornered lofty:' but the Váyu compares its summit, in one place, to a saucer; and observes that its circumference must be thrice its diameter. The Matsya also, rather incompatibly, says the measurement is that of a circular form, but it is considered quadrangular. According to the Buddhists of Ceylon, Meru is said to be of the same diameter throughout. Those of Nepal conceive it to be shaped like a drum. A translation of the description of Meru and its surrounding mountains, contained in the Brahmáńda, which is the same exactly as that in the Váyu. There are some differences in Col. Wilford's version would authorize, but they are not in general of much importance.

Many legends are attested to this great mountain which provides the lands around it, with water from its three great rivers.


Legends say that Mount Meru and the wind god Vayu were good friends. However, the sage Narada approached Vayu and incited him to humble the mountain. Vayu blew with full force for one full year, but Meru was shielded by Garuda with his wings (he was flying high). However, after a year Garuda took respite for some time. Thus theapex of the mountain was broken and it fell into the sea and created the island of Sri Lanka.
'Vishnu Puranam' suggests that if the world is like a lotus flower then the mountain meru is the that protrudes from the center of the flower
Another legend well-known to this day in India, is regarding the daily circumambulation of the sun around mount Meru,and involves the sage Agastya. The legend goes thus:
The Vindhya mountains that separate north and south India from each other once showed a tendency to grow so high as to obstruct the usual trajectory of the sun. This was accompanied by increasing vanity on the part of that mountain range, which demanded that Surya, the sun-God, circumambulate the Vindhya mountains daily, just as he does Mount Meru. The need arose to subdue, by guile, the Vindhyas, and Agastya was chosen to do that.
Agastya journeyed from north to south, and on the way encountered the now impassable Vindhya mountains. He asked the mountain range to facilitate his passage across to the south. In reverence for so eminent a sage as Agastya, the Vindhya mountains bent low enough to enable the sage and his family to cross over and enter south India. The Vindhya range also promised not to increase in height until Agastya and his family returned to the north. Agastya settled permanently in the south, and the Vindhya range, true to its word, never grew further. Thus, Agastya accomplished by guile something that would have been impossible to accomplish by force.