Sage Markandeya.

One legend relates the story of how Shiva protected Markandeya from the clutches of death, personified as Yama.

Mrikandu rishi and his wife Marudmati worshipped Shiva and sought from him the boon of begetting a son. As a result, he was given the choice of either a righteous son, but with a short life on earth or a child of low intelligence but with a long life. Mrikandu rishi chose the former, and was blessed with Markandeya, an exemplary son, destined to die at the age of 16.

Markandeya grew up to be a great devotee of Shiva and on the day of his destined death he continued his worship of Shiva in his aniconic form of Shivalingam. The messengers of Yama, the god of death were unable to take away his life because of his great devotion and continual worship of Shiva. Yama then came in person to take away Markandeya's life, and sprung his noose around the young sage's neck. By accident or fate the noose mistakenly landed around the Shivalingam, and out of it, Shiva emerged in all his fury attacking Yama for his act of aggression. After defeating Yama in battle to the point of death, Shiva then revived him, under the condition that the devout youth would live forever. For this act, Shiva was thereafter also known as Kalantaka ("Ender of Death").

This event, it is said, took place on the bank of Markanda river in Kurukshetra district. Ancient Markandeshwar Mahadev Temple was built on the site, which has been re-built as a magnificent and modern temple in the modern times. According to another opinion, this is believed to have happened in Thirukkadaiyur, Tamil Nadu.

As sourced from Sati Purana, a secret portion of Markandeya Purana, Goddess Parvati also gave him a boon to write a text on veera charitra (Fighting character) on her, the text is famously known as Durga Saptashati, a valuable portion in Markandeya Purana. The place is known as Yamkeshwar.

Markandeya (Sanskrit: मार्कण्‍डेय)( IAST: Mārkaṇḍeya) is an ancient rishi (sage) for Bhrigu Rishi. The Markandeya Purana especially, comprises a dialogue between Markandeya and a sage called Jaimini, and a number of chapters in the Bhagavata Purana are dedicated to his conversations and prayers.He is also mentioned in the Mahabharata. Markandeya is venerated within all mainstream Hindu traditions.

Today, Markandeya Tirtha, where the sage Markandeya wrote the Markandeya Purana is situated on a trekking route to the Yamunotri Shrine in the Uttarkashi district, Uttarakhand.

A tale from the Bhagavata Purana states that once sage Markandeya visited Narayana and asked him for a boon. Markandeya prayed to sage Narayana to show him his illusory power or maya since sages Nara-Narayana are incarnation of Supreme Lord Narayana. To fulfill his wish, Vishnu appeared in the form of a child floating on a leaf, and declared to the sage that he was Time and Death. Sage Markandeya entered into his mouth and saved himself from the surging water. Inside the boy's stomach Markandeya discovered all the worlds, the seven regions and the seven oceans. The mountains and the kingdoms were all there. So were all living beings. Markandeya did not know what to make of all this. He started to pray to Vishnu. No sooner had he started, than he came out of the boy's mouth. Vishnu now appeared before him and blessed him. The sage spent a thousand years with Vishnu. He composed the Bala mukundashtakam at this moment.

3 kinds of Achamana.

Achamana is said to be of 3 kinds, Sruti, Smriti and Purana.
Directions for Srutyachamana are given in the Taittiriya Aranyaka, where it is said that the following mantra;
विधु द सि  विधमे  पा प्म नं  श्र ता त्स त्य मु पै मि | 
Thou art lightning remove my sins through truth I attain unto truth; should be recited and the hands should be washed,water sipped three times the palm washed again and the head the eyes the ears and the sides of the nose should be touched.
Smrity achamana is sub divided into two kinds Srauta and Smarta.
Srautachamana is thus performed water is sipped thrice accompanied by the recitation of the three padas of Gayatri in succession, then 21 parts of the body are touched while the 21 mantras are recited the nine ablingas आ पो हि ष्टा and c+ c the seven Vyahritis i.e. names of the seven worlds preceded by the sacred syllable OM and the 3 padas of Gayatri siras.

Smartachamana is laid down by Manu, Yajnavalkya and other smriti writers.
Water is sipped thrice the lips are washed and the mouth and the several sensory organs are touched. water is sipped thrice and several parts of the body are touched each single operation being accompanied by the repetition of a distinct name of Vishnu or Siva.
After achamana Smarthas usually seek a benedictory prayer to Vigneswara.

Atarva veda and Charactestics of the Puranas.

continuation of the division of the vedas.

Samantu versed in Atharva Veda taught his collectio to his pupil Kabandha who taught it in two parts to his pupils Pathya and Vedadarsa. Sauhlayani, Brahmabali, Mudosa and Pippalayani were the pupils of Vedadarsa who divided his collection into four parts and taught one each to all of them. Pathya's pupils Kumuda, Sunaka and Jajali all masters of Atarva Veda received their collection in three parts. Babhru a pupil of Sunaka and Saindhavayana studied two seperate collections. Savarnya and others were the pupils of Babhru and Saindharayana. Others in the field were Naksatrakalpa, Santi, Kasyapa and Angirasa who were  also teachers of Atarva Veda.
Trayyaruni, Kasyapa, Savarni, Akrtavrana, Vaisampayana and Harita the six teachers of Puranas each learnt one collection from their guru Romahayana, the pupil of Veda Vyasa, while i studdied all the collections.
Kasyapa,Savarni, Parasuramas Pupil Akrtavrana and myself Ugrasrava learnt four more original collections from my father Romaharsana pupil of Vyasa.
The characteristics of Puranas as determined by brahmana seers according to the Vedas and Sastras.
Those wellversed in Puranas declare the  Puranas as distinguished by 10 features:
1. Sarga (creation of the universe) 2. Visarga, 3. Vrtti, 4. Raksa, 5. the Manvantaras, 6. Vamsas (dynasties of kings) 7. Vamsanucarita, 8. Samastha, 9. Hetu and 10 Apasraya.
The evolution of Mahat tattva the principle of cosmic intelligence through the disturbance in the equilibrium of the 3 gunas constituting the un manifest primordial matter of the three fold alteration of the five subtle elements the 11 indriyas 5senses of perception the five organs of action and the mind, and their objects i.e. the five gross elements as well as of the deities presiding over the senses is called Sarga or creation. 
Visarga is the name of this collective creation both mobile and immobile.
Of the aforesaid casual principles fecundated by the supreme person and bought about by the latencies of Karma of the countless jivas proceeding from seed to seed as a continuum inmobile creatures, annual plants and trees sometimes also mobile too constitute the vrtti means of subsistence of mobile creatures. There again the subsistence of human beings has been determined 1. by their nature. 2. desire 3. Even by scriptural ordinance. (the terretrial globe as the support of the entire creation both mobile and immobile thus falls under the category of Vrtti.
The exploits of  avataras of Bhagvan Vishnu the immortal Lord appearing from age to age according to the needs of every age among birds beasts human beings Rsis and gods by whom the enemies of the Vedas such as the demons are put an end to for the protection of the righteous constitute what is known as Raksa of the universe.
The period over which the following six viz a manu, the gods, the sons of manu, Indra the ruler of the Gods the seven Rsis and the partial manifestations of the Lord preside is what goes by the name of Manvantara.
Characterized by six elements vamsa denotes the line extending over all the three divisions of time the past present and future of king of pure descendants upholding the honour and prestige of the line is what has been refered to by the name Vamsanucarita.
The four fold dissolution of this universe manifested by Maya1. occasional 2. Prakritika 3. Constant. 4 Radical has been spoken of by the sage as Samastha..
The Hetu cause of creation etc. of this phenomenal universe is the Jiva the individual soul. The doer of actions prompted by ignorance which some people who stress its spiritual nature characterize as having to its credit a stock of unrequited Karma while others who emphasize its conditional existence declare it as nameless and formless.
Apasraya stands for Brahma the absolute which is present in all the three states undergone by the jiva wakefullness dream and deep sleep as well as in all substances which are products  of maya as its cause also distinct from them which runs through all the nine states undergone by a tiny organism from entry into the womb in the form of seed to death.
When the mind beomes still of its own accord through realization of the illusoriness of sarga etc transcending the three states of consciousness withdraws from worldly activity.
Sages wellversed in antiquities tell us of eighteen Puranas.
Brahma, Padma, Vishnu, Siva, Linga, Garuda, Narada, Bhagavata, Agni, Skanda, Bhavishya, Brahma Vaivarta, Markandeya, Vamana, Varaha, Matsya,Kurma, and Brahmanda.`
This is how Veda Vyasa and his pupils and their own pupils and pupils of their pupils classified the Vedas into so many branches a story which intensifies to a great extent the Brahmanical Spiritual glory of those who listen to it.

the conscious choice.

For a sincere aspirant who desires to seek Brahman the only source is the Vedas. But strangely enough, Brahma jnana is not obtained through study of the Vedas. In fact, the Vedas are the first to admit that though they speak eloquently on Brahman on many instances, Brahman transcends thought and speech. It is thus clear that no amount of learning, scholarship, or discussions on Brahman can reveal the truth of Brahman. So is it to be surmised that it is futile to search or realise the enigmatic Brahman who always remains beyond human reach, one may wonder. The same Vedas also state that when a conscious choice to realise Brahman is made by anyone who understands with full faith that this is the only worthwhile goal to be pursued, then maybe by God’s grace and the grace of the guru, Brahman in revealed in the heart of such a seeker, pointed out Sri B. Sundarkumar in a discourse. With this conscious choice the aspirant tries to fix his concentration on attaining this goal, just as the pativrata’s entire being is fixed on her husband alone with single mindedness. This is the preparatory step to chitta suddhi that is the springboard for liberation. First of all, the effects and consequences of one’s karma and vasanas follow the aspirant through every birth in the form of inherent good and evil tendencies. In addition, one’s present efforts and actions add on to the baggage. It is wise to identify the good and foster and consolidate these; and also not to encourage the evil tendencies in the present life. By refraining from doing evil deeds and by involving in good deeds the vasanas will subside. Sastras also stress that one who follows the senses is destroyed by the senses. But the one renounces the influence of senses destroys every sorrow and this includes that which is caused by death.

Division of the Vedas

From the cavity of the heart of Brahma the creator who occupies the highest position in the universe while his mind was composed through meditation O! Saunaka there arose a sound which can be distinctly perceived by all through control of the function of hearing by closing one's ears and by focusing one's mind on which (a Brahmana, sage, yogis shake off the impurities of the mind occasioned by the Adhibuta the body, Adhyatma the organs of action and Adhidaiva the senses of perception) (and) attain liberation. From that sound emanated the sacred syllable OM consisting of three parts AUM whose origin is unmanifest. It flashes in the heart by itself. It is this syllable which reveals the true nature of the almighty and infinite supreme spirit that hears this unmanifest inarticulate humming sound even when the senses of hearing has ceased to function due to the ears having been shut and who'es cognition is intact even when all the senses are inoperative as in sound sleep or samadhi. By which sacred syllable speech in the form of the Vedas is manifested and which owes its manifestation in the cavity of the heart of the supreme spirit. That syllable again is directly expressive of its origin the infinite supreme spirit. It is the hidden meaning of all mantras the eternal seed of the Vedas being no other than Brahma itself.
The syllable OM O jewel of the Bhrgus comprised 3 letter sounds A AU Ma which seerally hold in the form of a seed sets of 3 entities viz the three gunas modes of prakriti sattva rajas and tamas the three names Rk Yajur and Sama the three substances spheres viz Bhu the terrestrial globe, Bhuvah the aerial region and Swah the heavens, the three states of consciousness viz wakefulness dream and sound sleep. Out of the three letters the almighty Brahma evolved the alphabet comprising Antahsthas (Semi vowels) Usmas (Aspirants) Swaras (Vowels) Sparsas (Sibilants) and the short long and prolated measures of sounds. With this alphabet the mighty Brahma gave expression through his four mouths to the four vedas along with three Vyahutis (Bhu Bhuvah and Swah) and OM prefixed to the Gayathri Mantra while reciting it, with the intention of pointing out the duties of the 4 priests officiating at a sacrifice. viz (Hota, Adhwaryu Udgata and Brahma) He then taught them to his mind born sons (Marichi and others) who were all brahmana sages and accordingly expert in reciting the Vedas with proper intonation etc. The later in turn proved to be promulgators of righteousness and taught the Vedas to their sons Kasyapa and others. Received from generation to generation in the course of the four yugas by the pupils of the various sages, pupils who observed the vows of life long celibacy in order to retain them in their memory. The aforesaid Vedas were later on divided by great seers into Samhitas, Brahmanas and so on. At the end of the Dwapara age the period preceded by the Dwapara age perceiving the men to be short lived, deficient in energy and dull witted due to action of Time in the form of unrighteousness prevailing, the brahmana seers rearranged the Vedas as directed by the immortal Lord residing in their heart.
Descended from the sage Parasara through Satyavati in the form of Vedavyasa as prayed to by Brahman, Sankara and other guardians of the spheres for the vindication of righteousness, the Allmighty Lord the life giver of the universe divided the vedas into four parts. Picking out and classifying in four different groups the multitudes of mantras belonging to the categories of Rk, Atharva Yajus and Sama as various kinds of gems are associated into so many groups the Maharishi compiled 4 samhitas or collections out of these mantras. summoning in his presence four of his foremost pupils Paila and others the powerful vyasa of mighty intellect imparted one of these collections to each O Saunaka! He taught they say the very first samhita under the name of Bahvrca Samhita because consisting of a collection of Rks or psalms to paila and the body of sacred texts in prose recited during sacrifices and bearing the name of Nigada (pose) to another named Vaisampayana. He taught the body of Samas or songs going by the name of Chanduga Samhita because sung in different meters to Jaimini. and the fourth called Atharvanagirasi to his fourth pupil Sumanta. 
The sage Paila taught his own Bahurdra Samhita in two parts one each to Indrapramita and Baskala. The later too divided his branch into four parts and taught one each to his disciples Bodhya, Yajnavalkya, Parasara, and Agnimitra. Indrapramita a man of self control taught his collection to the learned sage Mandukeya and his pupil was Devamitra who in his turn imparted his knowledge to sages Saubhari and others. Mandukeyas son was Sakalaya who for his part divided his collection into five branches and taught them to his pupils Vatsya, Mudgala, Saliya, Gokhalya and Sisira. The sage Jatukaranya another pupil of Sakalaya imparted the knowledge of his collection in 3 parts as well as its Nirukta explanation of obscure words to his four pupils Balaka, Paija, Vaitala, and Viraja.
Baskala's son Baskali made out of all the aforesaid branches the collection bearing the name of Valakhilya Samhita his pupils balayani, Bhajya and Kasara learnt and memorized it. Thus these brahmana sages learnt and preserved the samhitas forming part of RgVeda. Hearing of the classification of these mantras of the Veda one is completely absolved from all sins.
Some pupils of Vaisampayana were known as Carakadhwaryus because they went through on behalf of their teacher a course of penance to expiate the sin of Brahmanicide. Thereupon Yajnavalkya another disciple of Vaisampayana submitted to his preceptor Oh! of what account venerable sir will be the reward obtained through the penance of these pupils of yours of poor strength. I shall undergo a course of penance very difficult to practice. Offended when addressed thus the preceptor retorted "get away from here I have nothing more to do with you a pupil condemning Brahmanas. Give up at once all that you have learnt from me." Vomiting the portions of Yajurveda which he had learnt from his preceptor Yagnavalkya son of Devarata too immediately left the place. Sages beheld those portions of Yajurveda and greatly enamoured of them assumed the forms of partridges and picked them up. Thenceforth the most attractive branch of Yajurveda came to be known by the name of Taithirya (connected with partridges).
Seeking to obtain additional srutis not known to his preceptor Yagnavalkya O! Brahmana extolled the Sun God the master of the Vedas. Desirous of receiving knowledge of the portions of Yajur Vedas unknown to any one else, Yagnyavalkya extolled the celebrated and glorious Sun God. Pleased the Sun God assuming the form of a horse taught the sage such portions of the Yajur Vedas unknown to any one else. Yagnyavalkya then compiled 15 sakhas known by the name of Vajasani. Sages Kanava, Madhyandina and others learnt them. Sage Sumantu was the son of Jaimini the chanter of Samaveda as taught to him by Veda Vyasa. Sunvan was the son of Sumantu Jaimini taught one collection to each of them.
The highly intelligent Sukarma another pupil of Jaimini divided the tree of Samaveda into 1000 collections. Hiranyanabha of Kosala and Pausyanji the two pupils of Sukarma and Avantya too learned them. These three had 500 pupils who learnt them. Laugaksi, Mangali, Kulya, Kusida and Kuksi the pupils of Pausyanji learnt 100 collections each Krta another pupil of Hiranyagarba taught 25 collections to his pupil. Anantya taught the rest to his pupils.  

representation.

The birthless lord carries on his person the pure consciousness of the Jiva. His own particle in the form of the Kaustubha gem and it is the diffusive splendour of the latter which the lord actually wears on his right breast as the mark Srivatsa. carrying on his person his own maya consisting of various gunas or modes of prakriti in the form of vanamala a garland of sylvan flowers. A golden piece of linen consisting of the vedas about his loins and the sacred syllable Om (Aa U Ma) in the tripple sacred thread. The Lord wears the philosophical system of Sankhya and Yoga as a pair of Aligator shaped earrings and the realm of Brahma the highest functionary of this universe promising fearless ness to all its inhabitants as his diadem. The unmanifest primordial matter as the seat couch going by the name of sesha (the serpent God) which he remains nestled in; and sattvaguna the principle of harmony or goodness characterised by the six divine properties such as Dharma righteousness and Jnana wisdom the other four being Aiswarya or universal dominion, Yasa or glory, sri or affluence, and vairagya or dispassion. As well as by the divine potencies known by the name of Vimala, Utkarsni, janana, kriya, yoga, prahavi, satya, isana and anugraha, is spoken of as the lotus spread on this seat. He wields Prana or the vital air foremost of the five airs existing in the body under the names of prana apana vyana udana and samana. accompanied by organic mental and bodily strength in the form of a mace bearing the name of Kaumodaki. the principle of water in the form of an excellent conch pancajanya by name, the principle of fire as the discus sudarshana, the principle of ether as the sword clear as the sky, a shield consisting of tamas the principle of inertia and ignorance  a bow made of horns as representing kala the time spirit and a quiver consisting of karma the principle of activity. 
Knowing persons declare the ten cosmic indriyas (the five senses of perception and the five angas of action to be his shafts. the cosmic mind characterised by the power of action to be his chariot and the five tanmantras the subtle elements to be exterior of his chariot and he exhibts his service ability to his devotees in the shape of conferring boons and assuring protectivity to them through mudras positions of the hands such as vara and abhaya. the spot where the deity is worshipped should be visualized as the orb of the sun, the ceremony of initiation by the guru into a certain mantra should be contemplated as the act of self consecration which makes one eligible for the worship of a particular deity and the worship of the lord should be conceived as the eradication of all ones sins.

month significance.

The Sun God under the name of Dhata, Krtastali the Apsara, Heti the Orge, Vasuki the Naga, Rathakrt the Yaksha, Pulastya the sage and Tumbura the Gandharava these seven run the month of Caitra.

Aryama, Punjikasthala, Praheti, Kacchanina, Athauja, Pulaha and Narada these run the month of Vaisakha.

Mitra, Menaka,Pauruseya, Taksaka, Rathaswarana, Atri, and Haha run the month of Jestha.

Varuna, Rambha, Citraswana, Sukra, Sahajanya, Vasistha, and Huhu run the month of Asadha.

Indra, Pramloca, Varya, Elapatra, Srota, Angira and Viswavasu run the month of Sravana.

Vivaswan, Anumloca, Vyaghra, Sankhapala, Asarana, Bhrgu and Ugrasena run the month called Bharadpada.

Pusa, Ghrtaci, Vata, Dhananjaya, Suruci, Gautama and Susena run the month of Magha.

Parjanya, Senajit, Varca, Airavata, Kratu, Bharadwaja and Viswa run the month called Phalguna.

Amsu, Urvasi, Vidyucchatru Mahasankha, Tarksya, Kasyapa,  
Ratasena run the month Margasira.

Bhaga, purvacilli, sphurja,Karkotaka, Uma, Ayu and Aristanemi run the month Pausa.

Twasta, Tilottama, Brahmapeta, Kambala, Satajit, Jamadagni and Dhrtarastra run the month of Aswina.

Visnu, Ramba, Makhapeta, Aswatara, Satyajit, Viswamitra and Suryavarca run the month of Kartika.