Thriving Through Midlife: Wisdom from Ayurveda, Yoga, and Spirituality for Women

Ms. Aparna Sharma

In Vedic texts, women are depicted in multifaceted roles, each reflecting their profound significance in ancient Indian society. Revered as divine creators embodying the energies of goddesses such as Śakti and Sarasvatī, women are seen as the nurturing forces behind life’s creation and sustenance. Within the household, they serve as the cornerstone of stability, managing domestic affairs with grace and efficiency while nurturing familial bonds and social cohesion. Moreover, women are celebrated as educators, transmitting cultural traditions, values, and wisdom to future generations, thereby shaping the very fabric of society. In partnership with their husbands, they share mutual respect, companionship, and support, contributing to each other’s growth and well-being. Beyond the realm of the household, women are active participants in spiritual pursuits, engaging in religious rituals, prayers, and meditative practices, reflecting their spiritual autonomy and quest for higher consciousness. Throughout Vedic texts, women are accorded profound reverence and importance, embodying the foundational principles of respect, honor, and equality that continue to resonate within Indian culture and tradition.

Women are portrayed as spiritual seekers and practitioners, actively engaged in religious rituals, prayers, and meditative practices. They have access to spiritual knowledge and participate in sacred ceremonies, demonstrating their spiritual autonomy and connection to the divine. Women in Vedic texts are revered with significant respect, honor, and importance for their pivotal contributions to family life, community welfare, and spiritual evolution. Although social norms and roles have evolved over time, the foundational principles of reverence for women and their integral role in society remain deeply ingrained in Indian culture and tradition.

Women transitioning into midlife were supported through practices such as Dinacharyā, which emphasized the importance of daily routines to maintain balance and well-being. During this pivotal stage, women were encouraged to prioritize self-care and holistic health practices to thrive in midlife. Dinacharyā, which translates to “daily regimen,” encompassed various rituals and activities aimed at nurturing physical, mental, and spiritual health. Women would adhere to specific routines involving waking up early, cleansing practices such as oil pulling or tongue scraping, and engaging in activities like yoga, meditation, and nourishing meals. These practices were believed to promote hormonal balance, reduce stress, and enhance vitality during the transition into midlife. Additionally, women received support from their communities and families, who valued their wisdom and experience, further bolstering their resilience and well-being during this phase of life.

In traditional contexts, particularly within the realms of Ayurveda, Yoga, and spirituality, the midlife transition for women holds profound significance. It is viewed as a pivotal phase marked by both physical and psychological changes, and is often referred to as the “Pitta” stage of life, characterized by the dominance of the fire element. Ayurveda, the ancient Indian system of medicine, recognizes midlife as a period of hormonal shifts and physiological transformations. According to Ayurvedic principles, women experience a decline in the “Pitta” dośa during this time, which can manifest as symptoms such as hot flashes, mood swings, and digestive disturbances. These changes are seen as a natural part of the aging process and are attributed to imbalances in the body’s dośic constitution.

Yoga, as a complementary practice to Ayurveda, offers tools for managing the physical and emotional challenges of midlife. Through the practice of āsanas (postures), prāṇāyāma (breath control), and meditation, women can cultivate balance and harmony within the body and mind. Certain yoga poses, such as twists and backbends, are believed to stimulate the endocrine system and alleviate symptoms associated with menopause. Prāṇāyāma techniques, such as cooling breaths like Shītali and Shītkari, can help pacify the fiery nature of Pitta and promote a sense of calmness and equilibrium.

Spirituality plays a crucial role in navigating the midlife transition, offering women a deeper understanding of their life’s purpose and inner fulfillment. Practices such as meditation, prayer, and introspection provide avenues for self-reflection and spiritual growth. In many spiritual traditions, midlife is regarded as a time of wisdom and self-realization, where women are encouraged to embrace their inherent strengths and cultivate a sense of acceptance and gratitude for the journey of life.

In Vedic literature, hymns and verses touch upon various stages of a woman’s life, though specific focus on midlife may be limited. The Ṛgveda, an ancient Hindu text, portrays women in diverse roles, addressing their transitions. While hymns dedicated solely to women’s midlife may be absent, the text acknowledges their importance and significance throughout different life stages. For example, Ṛgveda 10.85, attributed to sage Vasiṣṭha, celebrates women’s power and vitality, depicting them as embodiments of strength, wisdom, and nurturing qualities. While not specifically about midlife, the hymn highlights women’s importance across life stages, emphasizing their maturity and wisdom gained through experience. Similarly, Ṛgveda 10.159, known as the “Vāgambhranī Sūkta,” praises the creative power of speech, symbolized as the divine goddess Vāk or Sarasvatī. Although not directly about midlife, the hymn underscores the importance of women’s voices and their capacity to inspire positive change in society, applicable across various life stages.

However, the midlife crisis in traditional contexts goes beyond the physical and psychological realms, touching upon the existential and spiritual dimensions of human existence. It is seen as an opportunity for women to reassess their priorities, redefine their identities, and reconnect with their innermost selves. Through self-inquiry and self-discovery, women can transcend the limitations of ego and embrace the fullness of their being, finding fulfillment and purpose in every stage of life.

In contemporary times, women’s experiences during midlife crisis are influenced by a complex interplay of social, economic, and psychological factors. Shifting societal norms may fuel identity crises in midlife for women. Changes in family dynamics, caregiving roles, and aging parents can disrupt self-perception. Social media amplifies pressures to meet unrealistic beauty standards, worsening feelings of inadequacy. Career challenges like stagnation and glass ceilings can unsettle women’s midlife. Financial worries about retirement savings and pensions heighten stress. Socio-economic disparities affect women’s coping abilities during midlife transitions. Midlife prompts women to reevaluate identity and values, sparking existential questions. Societal beauty standards amplify body image concerns, causing psychological distress. Women utilize coping strategies like social support and therapy for midlife challenges.

In conclusion, the midlife crisis for women in traditional contexts is a multifaceted phenomenon that encompasses physical, emotional, and spiritual dimensions. Drawing from the wisdom of Ayurveda, Yoga, and spirituality, women can navigate this transformative phase with grace and resilience, embracing the inherent beauty and richness of the journey. As they embrace the fire of midlife with courage and compassion, women have the opportunity to emerge stronger, wiser, and more radiant than ever before. Overall, women in the Vedic period and traditional times took care of aging individuals with compassion, dedication, and reverence, recognizing the wisdom and experience that elders brought to the family and society. Their caregiving roles were deeply ingrained in cultural norms and values, emphasizing the importance of familial bonds and mutual support across generations.

By incorporating traditional wisdom into contemporary frameworks, we acknowledge the timeless relevance of age-old insights. This integration allows us to address modern challenges with a holistic perspective, drawing from the wisdom of the past while adapting to the complexities of the present. Through this approach, we create a more balanced and sustainable approach to navigating midlife transitions in today’s rapidly changing world.

Ms. Aparna Sharma, Integrative Intervention Therapist, Psychotherapist, ANANTHAM MIND STUDIO

Divinely Beneficial Knowledge about Lord Shiva (Part I)

Series on Shiva the Supreme!

– Dr. Dhananjay B. Ghare

This article is based on Shiva Purāṇa‘s Vidyeśvara Samhitā.

Śaunakaadika (representative of ‘Śaunaka’ group of sages): Respected Sūta Mahāṛṣi, devotees of every God or Goddess are always

 a) curious to know more and more about their believed and respected divine powers and

 b) willing to perform devotional activities to please, their Gods or Goddesses.

Please brief us about ‘how can Shiva devotees try to please Lord Shiva, The Supreme divine Power’.

Sūta: All Vedopaṇiśadic Gods are theoretical concepts or philosophical entities. The word ‘Shiva’ means pure, holy, pavitra or austere. The Vedic God Supreme is defined as the immortal, infinite energy (super power, śakti) which always exists (Yad bhūtaṁ, Yad cha bhavyaṁ). The format of God Supreme’s presence is either manifested or unmanifested. e.g. before the Big-Bang and birth of the presently manifested our Universe, this ‘energy’ must be existing in the unmanifested form. Further, such manifested form of ‘God Supreme’ is known to possess three sthūla meaning gross physical characteristics (viz. utpatti, sthiti and laya meaning birth, life-span and death). The God Supreme present in intelligent ‘living species’ formats also possesses three sūkśma meaning subtle mental (conscious behavioural pattern type) characteristics viz. satva, rajas and tamas tendencies. These subtle characteristics are not found in non-living objects. Only ‘tamas’ in the sense of ignorance can be identified to be present in the non-living objects.

Majority of happenings in this universe, happen following certain Laws of Nature. Therefore, Vedic sages attribute these occurrences as actions of an intelligent (kartā) ‘creator’.  This hypothetical creator (and evolution manager) is named as Brahmā (or Brahmadeva). Similarly, the hypothetical guardian of these ‘creations’ (dhartā) is named as Viṣṇu and the hypothetical dissolver (hartā, or destroyer of these ‘creations’, at the end of their life-span) is named as Śankara (meaning blissful performer) or Shiva (meaning holy). In fact, all these three activities are carried out by the unique power called God Supreme. Brahmā, Viṣṇu and Shiva are names given to three roles being performed simultaneously by the God Supreme himself.

Universes (and every living and non-living objects residing in them) after birth, keep on aging and evolving with time, following some Laws of nature. The living species, especially human beings, are seen to possess the three sūkśma subtle characteristics viz. 1) Satva guṇa, (saintly attitudes, God fearing reluctance from sinning, non-selfishly helpful attitude towards all other humans, animals and birds) 2) Rajo guṇa (Pride, desire to ‘show off’ own abilities like cleverness, fortunes etc., intuitive creativity, business minded calculations of profitability of actions etc.) and 3) Tamo guṇa (laziness, sleepiness, cruelty, sarcastic, extremist tendencies etc.).

Lord Shiva is defined to represent exemplarily divine Tamo guṇa characteristics of Mother Nature. Therefore, he represents ‘tama’ meaning Extremes or Maximums e.g. ‘Gurūtama’ means largest possible, ‘Laghutama’ means smallest possible, etc. Lord Shiva thus represents extreme or maximum possible holy characteristics. Lord Shiva is omnipresent in the Universe. Consequently, he must be present within every human personality including every one of his devotees. A Shaiva devotee therefore must try to understand, feel, realize and visualize Lord Shiva’s presence in both these fashions. i.e.

a) Extrovertly Lord Shiva’s omnipresence, everywhere in the Universe, including the space and

b) Introvertly, within the devotee’s own body, mind, heart and personality.

Highest level of information about the Vedic concept named ‘Lord Shiva’ is available in

a) Vedic Rudra Sūkta (famous as chamaka and namaka mantras) and

b) in numerous Upaniṣad texts related with him e.g. Iśāvāsyopaniṣad, Rudropaniṣad, Mānḍukyopaniṣad, Śivopaniṣad, Kālāgni-rudropaniṣad, Daxiṇāmūrtyopaniṣad, Pāśupata-brahmopaniṣad, Kathā-rudropaniṣad, Rudra-hṛudayopaniṣad, Lingopaniṣad, Nīla-rudropaniṣad, etc.

Next level of information about Lord Shiva, in comparatively simpler language, is available in Paūrāṇic literature. Some Purāṇa’s focussed on him are Shiva Purāṇa, Linga Purāṇa, Skanda Purāṇa, etc. The presence of Lord Shiva within one’s own personality needs to be intellectually understood and mentally experienced by every human soul in his own self (e.g. understanding and using the four mahāvākya’s : ‘Aham Brahmasmi’, ‘Tat Tvam Asi’, ‘Ayam Ātmā Brahma’ and ‘Prajñyānam Brahma’).

This may possibly be practically realised as follows.

 a) As the experiencer of the deep sleep state of one’s self-awareness.

 b) As the experiencer of the deep peace and satisfaction in the ‘Samādhi’ state, (‘Ashṭānga Yoga’) or 

c) As the performer of extremely active fully engrossed state of dancing : Naṭarāja.

Sir M. Vishveshvarayyā used to advise ‘Always perform every action in such a way that, it becomes the best ever possible way of its performance’. In Vedic terminology, this advice means ‘everyone should always work in a fashion as if the work is ideally being performed by the divine power like Lord Shiva himself’.

Following strict physical and mental disciplines all 365 days of the year, is not possible for a vast majority of Shiva devotees. Therefore, some special days are recommended for their convenience. Special devotional activities like ‘vratācharaṇa’ (meaning observing certain recommended disciplines on special ‘vrata’ days) are used to please Lord Shiva. Weekly, Monday (‘Somavāra’) is designated as auspicious for fasting and worshipping Lord Shiva. Among Moon phases based ‘tithi’ days, both Śukla and vadya Ekādashī and vadya Chaturdaśi called as ‘Shivarātrī’ are recommended as highly auspicious days for fasting, worshipping and singing prayers of Lord Shiva. ‘Jāgaraṇam’ means keeping awakened all through the night and keeping engaged in devotional activities, is also highly recommended as a part of the vrata performance, especially on the monthly once vadya Chaturdaśi day called as ‘Shivarātrī’ meaning ‘holy night’. Such an annual day in the month of ‘Māgha’ is called as ‘Mahā Shivarātrī’.

‘Fasting’ is recommended as an act of pleasing God, by almost all religions. Modern medical science modifies and recommends it as ‘dieting’. Special feature of fasting on Shivarātrī is the inclusion of keeping awakened in the whole night period, which requires a lot of strong will-power. Spiritually speaking, ‘Will-Power’ is the Goddess Pārvatī realizable within all human personalities and assisting the ‘laya’, ‘vilaya’ processes are hypothecated as being carried out by Lord Shiva. A symbolic story associated with Mahā Shivarātrī’ is as follows.

Once a hunter (vyādha) was walking to the forest for hunting animals like dears, rabbits etc. That day, being ‘Mahā Shivarātrī’ day, he crossed a lot of devotees of Lord Shiva, who were loudly reciting ‘Shiva’ ‘Shiva’ mantra continuously. In a mood of mocking and laughing at them, the hunter also started reciting ‘Shiva’, ‘Shiva’, ‘Shiva’. Unknowingly his tongue got into that rhythmic habit and he started acquiring spiritual credits associated with such mantra recitation. In the forest, he happened to climb on a bilva tree and was waiting for some baits to appear within his range of killing. All the time, he happened to enjoy the fun of shouting ‘Shiva’, ‘Shiva’, ‘Shiva’. By chance there was a Shivalinga on the ground below the trunk where he was sitting. As a time pass, he kept on cutting off some sacred bilva leaves and throw them down. By chance, most of them used to fall on the Shivalinga and some additional spiritual credits kept on getting accumulated for this act as well. One after the other, three she-dears and one he-dear appeared on the scene. Each one of them pleaded with him, to give some time duration to get some urgent work done, and then return and reappear in front him, to get killed by him. Each one of them, preached him about several spiritual aspects of earning good spiritual credits (Puṇya) and bad spiritual discredits or sins (Pāpa) via performance of good or sinful activities. They also described about the resultant good or bad consequences. The hunter enjoyed these discourses and agreed to allow those dears to go home and come back as per their promises. All of them did reappear just before the dawn of the next day. Lord Shiva was pleased by

a) the kindness shown by the hunter and his fasting and chanting of mantra ‘Shiva’ ‘Shiva’ ‘Shiva’ ‘Shiva’, on the auspicious Mahā Shivarātrī day, and

 b) the honesty of the dears to reappear on the scene.

Lord Shiva sent his servants (gaṇas) to pick up and place all of them in the heaven.

(to be continued….)

Dr. Dhananjay B. Ghare, Former Scientist, Indian Institute of Science, Bengaluru

Purāṇa : The Age-Old Ancient Story Telling Technique

– Dr. Dhananjay B. Ghare

Introduction: ‘Śaunaka’ group of sages carried out a ‘yāga’ for global welfare. ‘Sūta’ alias ‘Romaharśaṇa’ a wandering monk, expert in telling spiritually symbolic stories in romantic hair-raising style and famous as ‘Purāṇika’, frequently visited them. Some families in Maharashtra and north Karnataka area have ‘Purāṇika’ as their surnames, most probably because their ancestors used to present ‘Kīrtana’s’ embedded with stories from Paūrāṇika literature.

Śaunakaadika (representative of ‘Śaunaka’ group of sages): Welcome Sūta Mahāṛṣi. Your guru Vyāsa Mahāṛṣi made unbelievably huge and excellent contributions to Vedopaṇiśadic philosophy and literature within a single human life spam. He is therefore respected as divine incarnation of Lord Viṣṇu. Later, why did Vyāsa created Paūrāṇic literature?

Sūta: Vyāsa Mahāṛṣi first condensed the huge ‘Vedic’ literature (1000,000,000 stanzas, Śata koti pravistāram) to just about 10,000 most important stanzas. Then, he divided them in four major topic-based groups (Ṛgveda, Yajurveda, Sāmaveda and Atharvaveda). He passed on the responsibility of study and maintenance of these four Vedic literatures, to four of his sharp, intelligent, best students. Then, he thoughtfully made the Vedic-knowledge, available in memory friendly, interesting, mind bogglingly attractive Paūrāṇic symbolic story formats. This way, it has become easily digestible and interesting to children, youngsters and common man possessing average, below average levels of intellectual capability.

He selected 18 major and 18 semi-major topics and composed 18 Purāṇa and 18 Upa-Purāṇa texts. He designed and authored this literature full of symbolic stories. Each one of this ‘Purāṇa’ & ‘Upa-Purāṇa’ texts, includes information about all important theoretical Vedopaṇiśadic concepts and knowledge. These texts are recognized as 18 Mahā Purāṇas and 18 Upa-Purāṇas. For millenniums during pre-Macaulay British-rule periods in India (3000 BC to 1850 AD), these texts were taught to children, during their initial primary and secondary school type education. Study of Veda and Upaniśad texts was reserved for extraordinary children (like Ādi-Śankara) and brightest youngsters qualifying for highest level of education.

The word ‘Purāṇa’ means old, ancient. It is also often used to mean lengthy or prolonged. This literature by sage Vyāsa is compatible to get spread via mouth-to-mouth story telling mode, from grandparents to grandchildren. In the evenings, Indian village temple halls and outskirts were used, to conduct orally communicated mass education via

a) moral, spiritual stories ‘kathā-kathāna’ (‘kirtana-bhakti’) by speakers and ‘listening’ (‘śravaṇa-bhakti’) by the audiences and

 b) singing divine praises, mantra phrases and devotional prayers (‘bhajana’) programs, based on stories from this Paūrāṇic literature of sage Vyāsa along with songs, abhanga’s, doha’s authored by later poets and saints like Mīrābaī, Narasi Mehatā, Purandaradāsa, Dnyāneśvara, Nāmadeva, Tukārāma etc.

Names of 18 Mahā Purāṇa texts designed and composed by Vyāsa Mahāṛṣi are:

1) Brahma Purāṇa 2) Padma Purāṇa 3) Viṣṇu Purāṇa 4) Shiva Purāṇa 5) Bhāgavata Purāṇa 6) Nārad Purāṇa 7) Mārkaṇḍeya Purāṇa 8) Agni Purāṇa 9) Bhaviśya Purāṇa 10) Brahmavaivarta Purāṇa 11) Linga Purāṇa 12) Varāha Purāṇa 13) Skanda Purāṇa 14) Vāmana Purāṇa 15) Kurma Purāṇa 16) Matsya Purāṇa 17) Garuḍa Purāṇa and 18) Brahmāṇḍa Purāṇa

Some minimum stories related with vital information about the three Supreme Gods 1) Lord Brahmadeva, 2) Lord Viṣṇu, 3) Lord Shiva and their consorts 1) Sarasvati, 2) Laxmi and 3) Umā alias Pārvatī are included in every one of all 18 Mahā Purāṇas and 18 Upa-Purāṇas texts. Briefest information about all eighteen Purāṇa texts:

1) Brahma Purāṇa (10000 verses): Everything present in any form at present, must always be present in some form or other, during the infinite time-space of the past and the future. In other words, it is immortal in it’s true nature, but gets transformed in different forms with passage of time. This ancient Indian Vedopaṇiśadic principle is restated in the modern Scientific language as a law of ‘Thermodynamics’. Viz. ‘Energy can neither be created nor be destroyed’.  This indestructible ‘essence’ inside everything, is called ‘Brahmatatva’. Lord Sūrya is the nearest glaring example of divine ‘Brahma’ Energy. Brahma Purāṇa describes history of all Universes and includes praises of Lord Sūrya as typical example of divine Brahma and describes his wonderful temple at Konark, Odisha.

2) Padma Purāṇa (55000 verses): ‘Padma’ means lotus flower. Lord Brahmadeva symbolising the ‘Creativity’ of Mother Nature, is hypothesised to have got born in a symbolic ‘Lotus’ flower oozing out of the navel of Lord Viṣṇu. This Purāṇa describes birth rebirth cycles of Universes and is a good guide for pilgrimages in Indian subcontinent. Important features of Padma Purāṇa are, it includes ‘Bhagavadgītā Māhātmya’ with a symbolic story related with teachings of each chapter and a beautiful commentary on each chapter of ‘Bhagavadgītā’. 

3) Viṣṇu Purāṇa (23000 verses): Meaning of the word ‘Viṣṇu’ is ‘pervading and occupying the entire pervaded space’. Lord Viṣṇu is mythologically regarded as the divine power responsible for ‘sthiti’ meaning current state or status of the Universe. Chāturvarṇāśrama-dharma is advocated as important tradition for proper maintenance of human society and its genetic racial diversity structure forever.

4) Shiva Purāṇa (24000 verses): ‘Shiva’ means pure, auspicious, divine. Lord Shiva represents natural divine purity and auspiciousness within everything. Lord Shiva also represents ‘tamo guṇa’ meaning maximum, peaking, maximisation, extreme etc. Shiva Purāṇa contains information about a) incarnations of Lord Shiva and b) important ‘vratas (e.g. Ekādaśī, Pradośa, Shivarātri, Somavāra) and c) varieties of worships for pleasing Lord Shiva and reaching his abode ‘Kailāśa’.

5) Bhāgavata Purāṇa (18000 verses): Repetitive natures of birth, expansion, spread and death after a certain lifespan of Universes are described, with focus on roles played by Lord Viṣṇu as a divine guardian and his 24 incarnations. Highlight is focused on Lord Kṛṣṇa’s incarnation.

6) Nārad Purāṇa (25000 verses): Sage Nārada, devotee of Lord Viṣṇu constantly reciting ‘Nārāyaṇa’ recommends numerous forms of ‘devotion’. Singing praises of God’s divineness (‘Kīrtanam’) is recommended as the best way of pleasing Gods. Includes information on ancient Indian Mathematics, astronomy and astrology.

7) Mārkaṇḍeya Purāṇa (9000 verses): Important feature is it includes ‘Devī Māhātmya’, Durgā Saptaśati, a ‘Śākta’ treatise on Goddess ‘Śakti’, ‘Chaṇḍī’ or ‘Durgā’.

8) Agni Purāṇa (15400 verses): Lord ‘Agni’ represents ‘Thermal Energy’ which exponentially accelerates all natural activities. This text includes ‘Encyclopaedic’ information on spiritual progress via Śaivism, Vaiśṇavism, cosmology, etc. and materialistic progress via ancient Indian geology, mining, gemology, engineering, vāstuśāstra, architecture etc.

9) Bhaviśya Purāṇa (14500 verses): Forecasts possible events in future using the trends in the past history. Advocates good moral and spiritual activities today, to ensure possibilities of good prospects for ‘Future’.

10) Brahmavaivarta Purāṇa (18000 verses): ‘Brahma-vaivarta’ means metamorphosis of ‘Brahma’. This text projects Lord Kṛṣṇa and goddess Rādhā as Mūla-Prakṛuti and Puruṣa pair.

(Source of Image: https://twitter.com/Anshulspiritual/status/1348996464060452866/photo/1)

11) Linga Purāṇa (11000 verses): ‘Linga’ means important ‘sign’ of identification. ‘Shiva linga’ (representing ‘Universe’ in cylindrical coordinates), is used as a ‘sign’ to worship Shiva.

12) Varāha Purāṇa (24000 verses): ‘Varāha’ means wild boar, and an incarnation of Lord Viṣṇu to kill demon ‘Hiraṇyākśa and save ‘Earth’ from his clutches. Astronomically, this story represents an event which is hypothecated to have occurred at the time of beginning of ‘Śveta-Varāha-Kalpa’ period. This Purāṇa text includes ‘Dharmaśāstra’ or ‘rules and regulations’ for good moral conduct and behavioural pattern to ensure healthy, happy life.

13) Skanda Purāṇa (81000 verses): Skanda represents a six faced God and son of Lord Shiva. This Purāṇa advocates pilgrimage ‘Tīrtha-yātrā’ to please all Gods and to raise one’s spiritual status. Describes geography of pilgrimage centres in Indian subcontinent.

14) Vāmana Purāṇa (10000 verses): Describes the Vāmana incarnation of Lord Viṣṇu and advocates pilgrimages for spiritual upliftment.

15) Kurma Purāṇa (17000 verses): ‘Kurma’ means a tortoise, an incarnation of Lord Viṣṇu during churning of ‘Kṣīra Sāgara’ (ocean of milk ‘milkyway’). Includes related stories.

16) Matsya Purāṇa (14000 verses): ‘Matsya’ means a fish, an incarnation of Lord Viṣṇu, during ‘Jala-Pralaya’ deluge, to save king ‘Manu’ and samples of a lot of important living species. This text Includes a) Vāstuśāstra focussing on building temples, sculptures and b) guidelines for charity, yoga and morally creditable behaviour patterns. etc.

17) Garuḍa Purāṇa (19000 verses): ‘Garuḍa’ means eagle, the carrier ‘Vāhana’ of Lord Viṣṇu. Includes civil engineering concepts and recommendations on duties of King, common man etc.

18) Brahmāṇḍa Purāṇa (12000 verses): Brahmāṇḍa means ‘Universe’, which is estimated to look like a huge ‘egg’ in shape. This text includes popular ‘Lalitā-Sahasranāma’ and ‘Adhyātma Rāmāyaṇa’.

Dr. Dhananjay B. Ghare, Former Scientist, Indian Institute of Science, Bengaluru