Q) From the beginning the habit of enjoying pleasures has been formed, how to get rid of that ?
A) It is essential that for getting rid of the habit of enjoying pleasures, two things need to change – aim and ego. This human body is not for enjoying pleasures in the least bit – "Ehin Tan Kar Phal Vishay Na Bhai" (Manas 7/44/1). Hence my aim is not enjoyment of pleasures and hoarding , but it is to only realize Parmatma – this is what is meant by changing of aim. I am not a bhogi (pleasure-seeker), rather I am a sadhak – this is the change of ego.
A man doesn't change his aim, nor does he change his ego, it is due to this that his habit doesn't improve. Without improving his habit, even if he gives lectures, even if he studies the scriptures, even if he write books, even if he becomes a Mahatma "great soul" in the eyes of people, then too he will still not attain salvation.
Once some men of Mathura, came to Vishraamghat at night after dinner and after having some bhaang (kind of intoxicant) and sat in a boat. They thought that Yamuna (river) flows towards Prayaagraaj and we also have to go to Prayaagraaj; so just by sitting in boat we will reach Prayaagraaj. Thinking this they said 'Hail Mother Yamuna' and started rowing the boat. Night long they were rowing the boat. In the morning they found themselves in a city. They asked one gentlemen that which city is this? He said - It is Mathura. Then they asked that which is this shore (ghaat)? He said Vishraamghat. They said- Ohh! We left from Vishraamshat and we again reached Vishraamghat. How come? When they examined,they found that they had not untied the rope and night long they were vigorously rowing the boat. Not making a firm resolve and not changing the ego - is like not untieing the rope.
Q) 'I am sadhak' - changing ego in this manner will make sadhak egoistic (filled with pride), which will lead to his downfall?
Answer - By changing ego, sadhak will have the sentiment that I am a sadhak, therefore I cannot do anything contrary to my spiritual practice. If I am a sadhak then how can I do asaadhan (something that is against spiritual disciplines)? I am truthful, then how can I lie? I am honest then how can I be dishonest? Actions will be aligned with the ego. Sadhak will become egoistic only when he compares himself with others. Looking at others makes him feel superior, which is the cause of egoism. Looking at others' duty is not our duty, rather it is non-duty. Therefore sadhak has to carry his own duties. Whether others follow their duty or not, is not a sadhak's concern. Then egoism will not come in a sadhak. Devotee considers everyone as God. Main Sevak Sacharaachar Roop Swami Bhagwant (Manas, Kishkindha / 3) "I am a servant and God is my Master in the form of sentient-insentient." Therefore egoism doesn't enter him. It means that it is only due to considering others as asadhak (non-aspirant) that it makes a sadhak egoistic. Considering others as asadhak is asaadhan (against spiritual practice) which is the cause of downfall. Therefore sadhak should have the sentiments that I am a sadhak for doing saadhan (spiritual practices), not for considering others as asadhak (non-aspirants). The acceptance at ego level always remains. Therefore, I am sadhak, on having this ego, spiritual practices (sadhan) will inevitably happen by sadhak. When doing sadhan and while doing worldly work - at both times he will be a sadhak and there would be no action which is against his spiritual discipline (saadhan). On incessant and constant sadhan, his ego will be easily destroyed. Sadhak (aspirant) is indivisible with sadhan (spiritual practice) and sadhan is indivisible with sadhya (God). Therefore after ego is destroyed there is no sadhak. There is only saadhan (spiritual discipline, practice). When there is only sadhan, then saadhan merges in saadhya (God). Thereafter, besides God, nothing remains.
June 14, 2009
May 13, 2009
who am I? Part -2
15. How long should inquiry be practised?
As long as there are impressions of objects in the mind, so long the inquiry “Who am I?” is required. As thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry. If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as there are enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands.
16. What is the nature of the Self?
What exists in truth is the Self alone. The world, the individual soul, and God are appearances in it. like silver in mother-of-pearl, these three appear at the same time, and disappear at the same time. The Self is that where there is absolutely no “I” thought. That is called “Silence”. The Self itself is the world; the Self itself is “I”; the Self itself is God; all is Siva, the Self.
17. Is not everything the work of God?
Without desire, resolve, or effort, the sun rises; and in its mere presence, the sun-stone emits fire, the lotus blooms, water evaporates; people perform their various functions and then rest. Just as in the presence of the magnet the needle moves, it is by virtue of the mere presence of God that the souls governed by the three (cosmic) functions or the fivefold divine activity perform their actions and then rest, in accordance with their respective karmas. God has no resolve; no karma attaches itself to Him. That is like worldly actions not affecting the sun, or like the merits and demerits of the other four elements not affecting all pervading space.
18. Of the devotees, who is the greatest?
He who gives himself up to the Self that is God is the most excellent devotee. Giving one’s self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self. Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?
19. What is non-attachment?
As thoughts arise, destroying them utterly without any residue in the very place of their origin is non-attachment. Just as the pearl-diver ties a stone to his waist, sinks to the bottom of the sea and there takes the pearls, so each one of us should be endowed with non-attachment, dive within oneself and obtain the Self-Pearl.
20. Is it not possible for God and the Guru to effect the release of a soul?
God and the Guru will only show the way to release; they will not by themselves take the soul to the state of release. In truth, God and the Guru are not different. Just as the prey which has fallen into the jaws of a tiger has no escape, so those who have come within the ambit of the Guru’s gracious look will be saved by the Guru and will not get lost; yet, each one should by his own effort pursue the path shown by God or Guru and gain release. One can know oneself only with one’s own eye of knowledge, and not with somebody else’s. Does he who is Rama require the help of a mirror to know that he is Rama?
21. Is it necessary for one who longs for release to inquire into the nature of categories (tattvas)? Just as one who wants to throw away garbage has no need to analyse it and see what it is, so one
who wants to know the Self has no need to count the number of categories or inquire into their characteristics; what he has to do is to reject altogether the categories that hide the Self. The world should be considered like a dream.
22. Is there no difference between waking and dream?
Waking is long and a dream short; other than this there is no difference. Just as waking happenings seem real while awake. so do those in a dream while dreaming. In dream the mind takes on another body. In both waking and dream states thoughts. names and forms occur simultaneously.
23. Is it any use reading books for those who long for release?
All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading. In order to quieten the mind one has only to inquire within oneself what one’s Self is; how could this search be done in books? One should know one’s Self with one’s own eye of wisdom. The Self is within the five sheaths; but books are outside them.Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in books. There will come a time when one will have to forget all that one has learned.
24. What is happiness?
Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self. Similarly, in the states of sleep,samadhi and fainting, and when the object desired is obtained or the object disliked is removed,the mind becomes inward-turned, and enjoys pure Self-Happiness. Thus the mind moves without rest alternately going out of the Self and returning to it. Under the tree the shade is pleasant; out in the open the heat is scorching. A person who has been going about in the sun feels cool when he reaches the shade. Someone who keeps on going from the shade into the sun and then back into the shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who knows the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the world, feeling miserable, and for a little time returns to Brahman to experience happiness. In fact, what is called the world is only thought. When the world disappears, i.e. when there is no thought, the mind experiences happiness; and when the world appears, it goes through misery.
25. What is wisdom-insight (jnana-drsti)?
Remaining quiet is what is called wisdom-insight. To remain quiet is to resolve the mind in the Self. Telepathy, knowing past, present and future happenings and clairvoyance do not constitute wisdom-insight.
26. What is the relation between desirelessness and wisdom?
Desirelessness is wisdom. The two are not different; they are the same. Desirelessness is refraining from turning the mind towards any object. Wisdom means the appearance of no object. In other words, not seeking what is other than the Self is detachment or desirelessness; not leaving the Self is wisdom.
27. What is the difference between inquiry and meditation?
Inquiry consists in retaining the mind in the Self. Meditation consists in thinking that one’s self is Brahman, existence-consciousness-bliss.
28. What is release?
Inquiring into the nature of one’s self that is in bondage, and realising one’s true nature is release.
May 3, 2009
Who Am I? Part - I
As all living beings desire to be happy always, without misery, as in the case of everyone there is observed supreme love for one’s self, and as happiness alone is the cause for love, in order to gain that happiness which is one’s nature and which is experienced in the state of deep sleep where there is no mind, one should know one’s self. For that, the path of knowledge, the inquiry of the form “Who am I?”, is the principal means.
1. Who am I ?
The gross body which is composed of the seven humours (dhatus), I am not; the five cognitive sense organs, viz. the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, viz. sound, touch, colour, taste, and odour, I am not; the five cognitive senseorgans, viz. the organs of speech, locomotion, grasping, excretion, and procreation, which have as their respective functions speaking, moving, grasping, excreting, and enjoying, I am not; the five vital airs, prana, etc., which perform respectively the five functions of in-breathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed only with the residual impressions of objects, and in which there are no objects and no functioning’s, I am not.
2. If I am none of these, then who am I?
After negating all of the above-mentioned as ‘not this’, ‘not this’, that Awareness which alone remains - that I am.
3. What is the nature of Awareness?
The nature of Awareness is existence-consciousness-bliss
4. When will the realization of the Self be gained?
When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.
5. Will there not be realization of the Self even while the world is there (taken as real)?
There will not be.
6. Why?
The seer and the object seen are like the rope and the snake. Just as the knowledge of the rope which is the substrate will not arise unless the false knowledge of the illusory serpent goes, so the realization of the Self which is the substrate will not be gained unless the belief that the world is real is removed.
7. When will the world which is the object seen be removed?
When the mind, which is the cause of all cognition’s and of all actions, becomes quiescent, the world will disappear.
8. What is the nature of the mind?
What is called ‘mind’ is a wondrous power residing in the Self. It causes all thoughts to arise. Apart from thoughts, there is no such thing as mind. Therefore, thought is the nature of mind. Apart from thoughts, there is no independent entity called the world. In deep sleep there are no thoughts,and there is no world. In the states of waking and dream, there are thoughts, and there is a world also. Just as the spider emits the thread (of the web) out of itself and again withdraws it into itself, likewise the mind projects the world out of itself and again resolves it into itself. When the mind comes out of the Self, the world appears. Therefore, when the world appears (to be real), the Self does not appear; and when the Self appears (shines) the world does not appear. When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue). What is referred to as the Self is the Atman. The mind always exists only in dependence on something gross; it cannot stay alone. It is the mind that is called the subtle body or the soul (jiva).
9. What is the path of inquiry for understanding the nature of the mind?
That which rises as ‘I’ in this body is the mind. If one inquires as to where in the body the thought ‘I’ rises first, one would discover that it rises in the heart. That is the place of the mind’s origin. Even if one thinks constantly ‘I’ ‘I’, one will be led to that place. Of all the thoughts that arise in the mind, the ‘I’ thought is the first. It is only after the rise of this that the other thoughts arise. It is after the appearance of the first personal pronoun that the second and third personal pronouns appear; without the first personal pronoun there will not be the second and third.
10. How will the mind become quiescent?
By the inquiry ‘Who am I?’. The thought ‘who am I?’ will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.
11. What is the means for constantly holding on to the thought ‘Who am I?’
When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they arise?’ It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, “To whom has this thought arisen?”. The answer that would emerge would be “To me”. Thereupon if one inquires “Who am I?”, the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the senseorgans, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called “inwardness” (antarmukha). Letting the mind go out of the Heart is known as “externalisation” (bahir-mukha). Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity “I”. If one acts in that way, all will appear as of the nature of Siva (God).
12. Are there no other means for making the mind quiescent?
Other than inquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed, is the nature of the mind. The thought “I” is the first thought of the mind; and that is egoity. It is from that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent,the breath is controlled, and when the breath is controlled the mind becomes quiescent. But in deep sleep, although the mind becomes quiescent, the breath does not stop. This is because of the will of God, so that the body may be preserved and other people may not be under the impression that it is dead. In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled. Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and when the body dies the mind takes the breath along with it. Therefore, the exercise of breath-control is only an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa). Like the practice of breath-control. meditation on the forms of God, repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent. Through meditation on the forms of God and through repetition of mantras, the mind becomes onepointed. The mind will always be wandering. Just as when a chain is given to an elephant to hold in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupiedwith a name or form it will grasp that alone. When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed and strong; for such a mind Self-inquiry will become easy. Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self-inquiry.
13. The residual impressions (thoughts) of objects appear wending like the waves of an ocean.When will all of them get destroyed?
As the meditation on the Self rises higher and higher, the thoughts will get destroyed.
14. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self?
Without yielding to the doubt “Is it possible, or not?”, one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep “O! I am a sinner, how can I be saved?”; one should completely renounce the thought “I am a sinner”; and concentrate keenly on meditation on the Self; then, one would surely succeed. There are not two minds - one good and the
other evil; the mind is only one. It is the residual impressions that are of two kinds - auspicious and inauspicious. When the mind is under the influence of auspicious impressions it is called good; and when it is under the influence of inauspicious impressions it is regarded as evil.
The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is understood who will not give to others? When one’s self arises all arises; when one’s self becomes quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.
1. Who am I ?
The gross body which is composed of the seven humours (dhatus), I am not; the five cognitive sense organs, viz. the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, viz. sound, touch, colour, taste, and odour, I am not; the five cognitive senseorgans, viz. the organs of speech, locomotion, grasping, excretion, and procreation, which have as their respective functions speaking, moving, grasping, excreting, and enjoying, I am not; the five vital airs, prana, etc., which perform respectively the five functions of in-breathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed only with the residual impressions of objects, and in which there are no objects and no functioning’s, I am not.
2. If I am none of these, then who am I?
After negating all of the above-mentioned as ‘not this’, ‘not this’, that Awareness which alone remains - that I am.
3. What is the nature of Awareness?
The nature of Awareness is existence-consciousness-bliss
4. When will the realization of the Self be gained?
When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.
5. Will there not be realization of the Self even while the world is there (taken as real)?
There will not be.
6. Why?
The seer and the object seen are like the rope and the snake. Just as the knowledge of the rope which is the substrate will not arise unless the false knowledge of the illusory serpent goes, so the realization of the Self which is the substrate will not be gained unless the belief that the world is real is removed.
7. When will the world which is the object seen be removed?
When the mind, which is the cause of all cognition’s and of all actions, becomes quiescent, the world will disappear.
8. What is the nature of the mind?
What is called ‘mind’ is a wondrous power residing in the Self. It causes all thoughts to arise. Apart from thoughts, there is no such thing as mind. Therefore, thought is the nature of mind. Apart from thoughts, there is no independent entity called the world. In deep sleep there are no thoughts,and there is no world. In the states of waking and dream, there are thoughts, and there is a world also. Just as the spider emits the thread (of the web) out of itself and again withdraws it into itself, likewise the mind projects the world out of itself and again resolves it into itself. When the mind comes out of the Self, the world appears. Therefore, when the world appears (to be real), the Self does not appear; and when the Self appears (shines) the world does not appear. When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue). What is referred to as the Self is the Atman. The mind always exists only in dependence on something gross; it cannot stay alone. It is the mind that is called the subtle body or the soul (jiva).
9. What is the path of inquiry for understanding the nature of the mind?
That which rises as ‘I’ in this body is the mind. If one inquires as to where in the body the thought ‘I’ rises first, one would discover that it rises in the heart. That is the place of the mind’s origin. Even if one thinks constantly ‘I’ ‘I’, one will be led to that place. Of all the thoughts that arise in the mind, the ‘I’ thought is the first. It is only after the rise of this that the other thoughts arise. It is after the appearance of the first personal pronoun that the second and third personal pronouns appear; without the first personal pronoun there will not be the second and third.
10. How will the mind become quiescent?
By the inquiry ‘Who am I?’. The thought ‘who am I?’ will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.
11. What is the means for constantly holding on to the thought ‘Who am I?’
When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they arise?’ It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, “To whom has this thought arisen?”. The answer that would emerge would be “To me”. Thereupon if one inquires “Who am I?”, the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the senseorgans, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called “inwardness” (antarmukha). Letting the mind go out of the Heart is known as “externalisation” (bahir-mukha). Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity “I”. If one acts in that way, all will appear as of the nature of Siva (God).
12. Are there no other means for making the mind quiescent?
Other than inquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed, is the nature of the mind. The thought “I” is the first thought of the mind; and that is egoity. It is from that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent,the breath is controlled, and when the breath is controlled the mind becomes quiescent. But in deep sleep, although the mind becomes quiescent, the breath does not stop. This is because of the will of God, so that the body may be preserved and other people may not be under the impression that it is dead. In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled. Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and when the body dies the mind takes the breath along with it. Therefore, the exercise of breath-control is only an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa). Like the practice of breath-control. meditation on the forms of God, repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent. Through meditation on the forms of God and through repetition of mantras, the mind becomes onepointed. The mind will always be wandering. Just as when a chain is given to an elephant to hold in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupiedwith a name or form it will grasp that alone. When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed and strong; for such a mind Self-inquiry will become easy. Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self-inquiry.
13. The residual impressions (thoughts) of objects appear wending like the waves of an ocean.When will all of them get destroyed?
As the meditation on the Self rises higher and higher, the thoughts will get destroyed.
14. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self?
Without yielding to the doubt “Is it possible, or not?”, one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep “O! I am a sinner, how can I be saved?”; one should completely renounce the thought “I am a sinner”; and concentrate keenly on meditation on the Self; then, one would surely succeed. There are not two minds - one good and the
other evil; the mind is only one. It is the residual impressions that are of two kinds - auspicious and inauspicious. When the mind is under the influence of auspicious impressions it is called good; and when it is under the influence of inauspicious impressions it is regarded as evil.
The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is understood who will not give to others? When one’s self arises all arises; when one’s self becomes quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.
Essence of Truth
Question: It is quite apparent that the world is ever-departing by nature. But how to see that The Essence (The Truth) is self-attained?
Answer: The seer is always "IS" and one that comes under the purview of vision always "IS NOT". It is told for this very reason that,Hai so sundar hai sadaa, nahin so sundar naahin Nahin so paragat dekhiye, hai so deekhe naahin That which IS is ever splendid, that which IS NOT, is not so; That which IS NOT is revealed as seen, that which IS, is not seen. The meek submission to believe that the "NOT" is the "IS" breeds the wanderer within making him stuck, thus never reaching the "IS"; then how can one see the "IS"? Therefore, a true seeker should stay in the very awareness quietly within which the "NOT" is revealed. Then the same that seems to slip our understanding starts becoming closer and closer to our presence, thus beginning to see that "IS".There are many activities, dealings, transactions and changes going on in this world. But within which all these happen, no traces of activities, transactions and changes can ever exist in that "IS". That eternal presence ("IS") remains as is. Someone is taking birth, someone is dying, someone is coming, someone is going, someone is laughing, someone is weeping, someone is comfortable, someone is miserable, someone is angry, someone is calm, someone is immersed in pleasures, someone is established in equanimity, someone is talking, someone is sitting quiet, someone is waking up, someone is sleeping, but amongst all these there is one that remains unperturbed and complete as is. In That there cannot be even an iota of change of any kind. Therefore, in spite of being respectfully involved in various activities and engaged in relating with the world, a seeker's focus remains in that constant presence "IS-ness" as such. Bhagavadgita says,Vidyaa vinayasampanne brahmane gavi hastini Shuni chaiva shvapaake cha panditaah samadarshinah (Gita 5/18)'Great wise men see that constant reality (Paramatmatattva) in a Brahmin blessed with scholarliness and humility, in a cow, in a dog as well as in one who eats dog-meat.'Samam sarveshu bhuteshu tishthantam parameshvaram Vinashyatsvavinashyantam yah pashyati sa pashyati (Gita 13/27)'One who sees the equanimity inherent in all the mortal beings that appear to be departing perpetually, He alone actually sees correctly'This eternal equanimity is considered as 'Non-Action' (akarma) in the path of action (Karma Yoga), as 'The Self' in the path of knowledge (Gnyaana Yoga), and as 'The Divine' (Bhagwaan) in the path of devotion (Bhakti Yoga). That is why a Karmayogi sees non-action in all the activities and all activities as established within the non-action:Karmanyakarma yah pashyedakarmani cha karma yah (Gita 4/18)A Gnyaanayogi sees The Self in all the beings and all the beings as established within The Self:Sarvabhutasthamaatmaanam sarvabhutaani chaatmani (Gita 6/29)On the other hand, a Bhaktiyogi sees the divinity (Bhagavan) in everything and everything established within the divinity (Bhagavan):Yo maam pashyati sarvatra sarvam cha mayi pashyati (Gita 6/30)The purport is, a Karmayogi sees (and experiences) only The One non-action (absence of any relation with any specific activity i.e. detachment) in all the activities; a Gnyaanayogi sees The One self in all the beings; and a Bhaktiyogi sees The One Divinity in everything as such. A Karmayogi does everything for others' welfare keeping no relation or attachment toward the specific actions or their possible results. Therefore, due to the absence of any particular attachment toward the actions, he experiences the equanimity in all the activities as such. As one thinks of Haridwar or Kolkota, different objects and beings associated with the respective places spring into the mind (as if they exist); but, all these are fabricated by the mind within itself. Actually there is no object or being, except for the one mind, in the kingdom of the mind. Same way, in a realized one's (a Gnyaanayogi's) viewpoint, except for The One Self, nothing else can wield any independent existence as such. Once Lord Brahma stole allthe cows and the cowherds away. Then, Bhagavan Krishna took the form and position of every calf and every cowherd. Nobody could get any clue regarding this miraculous deed of The Bhagavan. When Baldevji observed the extraordinary love that the cows were showering on their calves and the extraordinary affection the cowherds were receiving from their parents, he got suspicious. He realized how One Bhagavan Sri Krishna had taken the multiple roles of the calves as well as the cowherd boys. Same way, for a true devotee (Bhaktiyogi), the same divinity appears in every form around. That means, from a true devotee's viewpoint, nothing can have any independent dominion except The Bhagavan.
Answer: The seer is always "IS" and one that comes under the purview of vision always "IS NOT". It is told for this very reason that,Hai so sundar hai sadaa, nahin so sundar naahin Nahin so paragat dekhiye, hai so deekhe naahin That which IS is ever splendid, that which IS NOT, is not so; That which IS NOT is revealed as seen, that which IS, is not seen. The meek submission to believe that the "NOT" is the "IS" breeds the wanderer within making him stuck, thus never reaching the "IS"; then how can one see the "IS"? Therefore, a true seeker should stay in the very awareness quietly within which the "NOT" is revealed. Then the same that seems to slip our understanding starts becoming closer and closer to our presence, thus beginning to see that "IS".There are many activities, dealings, transactions and changes going on in this world. But within which all these happen, no traces of activities, transactions and changes can ever exist in that "IS". That eternal presence ("IS") remains as is. Someone is taking birth, someone is dying, someone is coming, someone is going, someone is laughing, someone is weeping, someone is comfortable, someone is miserable, someone is angry, someone is calm, someone is immersed in pleasures, someone is established in equanimity, someone is talking, someone is sitting quiet, someone is waking up, someone is sleeping, but amongst all these there is one that remains unperturbed and complete as is. In That there cannot be even an iota of change of any kind. Therefore, in spite of being respectfully involved in various activities and engaged in relating with the world, a seeker's focus remains in that constant presence "IS-ness" as such. Bhagavadgita says,Vidyaa vinayasampanne brahmane gavi hastini Shuni chaiva shvapaake cha panditaah samadarshinah (Gita 5/18)'Great wise men see that constant reality (Paramatmatattva) in a Brahmin blessed with scholarliness and humility, in a cow, in a dog as well as in one who eats dog-meat.'Samam sarveshu bhuteshu tishthantam parameshvaram Vinashyatsvavinashyantam yah pashyati sa pashyati (Gita 13/27)'One who sees the equanimity inherent in all the mortal beings that appear to be departing perpetually, He alone actually sees correctly'This eternal equanimity is considered as 'Non-Action' (akarma) in the path of action (Karma Yoga), as 'The Self' in the path of knowledge (Gnyaana Yoga), and as 'The Divine' (Bhagwaan) in the path of devotion (Bhakti Yoga). That is why a Karmayogi sees non-action in all the activities and all activities as established within the non-action:Karmanyakarma yah pashyedakarmani cha karma yah (Gita 4/18)A Gnyaanayogi sees The Self in all the beings and all the beings as established within The Self:Sarvabhutasthamaatmaanam sarvabhutaani chaatmani (Gita 6/29)On the other hand, a Bhaktiyogi sees the divinity (Bhagavan) in everything and everything established within the divinity (Bhagavan):Yo maam pashyati sarvatra sarvam cha mayi pashyati (Gita 6/30)The purport is, a Karmayogi sees (and experiences) only The One non-action (absence of any relation with any specific activity i.e. detachment) in all the activities; a Gnyaanayogi sees The One self in all the beings; and a Bhaktiyogi sees The One Divinity in everything as such. A Karmayogi does everything for others' welfare keeping no relation or attachment toward the specific actions or their possible results. Therefore, due to the absence of any particular attachment toward the actions, he experiences the equanimity in all the activities as such. As one thinks of Haridwar or Kolkota, different objects and beings associated with the respective places spring into the mind (as if they exist); but, all these are fabricated by the mind within itself. Actually there is no object or being, except for the one mind, in the kingdom of the mind. Same way, in a realized one's (a Gnyaanayogi's) viewpoint, except for The One Self, nothing else can wield any independent existence as such. Once Lord Brahma stole allthe cows and the cowherds away. Then, Bhagavan Krishna took the form and position of every calf and every cowherd. Nobody could get any clue regarding this miraculous deed of The Bhagavan. When Baldevji observed the extraordinary love that the cows were showering on their calves and the extraordinary affection the cowherds were receiving from their parents, he got suspicious. He realized how One Bhagavan Sri Krishna had taken the multiple roles of the calves as well as the cowherd boys. Same way, for a true devotee (Bhaktiyogi), the same divinity appears in every form around. That means, from a true devotee's viewpoint, nothing can have any independent dominion except The Bhagavan.
April 30, 2009
धर्मो रक्षति रक्षितः
धर्मो एवहतो हन्ति धर्मो रक्षायती रक्षितः
तस्मा धर्मोना हतव्यो मानो धर्मा हातो पथितः
तस्मा धर्मोना हतव्यो मानो धर्मा हातो पथितः
जब धर्म का नाश करेंगे तो उससे हमको नष्ट होता है यदि धर्म का रक्षा करेंगे थो वो भी रक्षा करेगा इसलिए धर्म का नाश नही करना चाहिए धर्म का नष्ट नही होता तो मन को अविनाश करने वाले होगा
( वाल्मीकि रामायणं )
धर्म का मतलब .....
( वाल्मीकि रामायणं )
धर्म का मतलब .....
धारणात धर्म इत्याहु धर्मो धारयति प्रजाः
(महा भारतं)
(महा भारतं)
इस शब्द के अनुसार सब को एकता करने वाला ही धर्म है धर्म के द्वारा ही समाज में सारे लोग मिल्झुल्के रह सकते है
मनु स्मृति के अनुसार - धैर्ये, क्षमा, मन को जीतना, चोरी नही करना, वाक्-मन-क्रिया, शरीर को शुद्द रखना, इन्द्रिय संयमन, बुद्धि, सत्य, विद्या, शांत इन दस लक्षणों को धर्म कहा गया है
यतो धर्मस्ततो विष्णुः
यतो विष्णुः स्ततो जयः
यतो विष्णुः स्ततो जयः
धर्म कहाँ रहेगा वहाँ भगवान् विष्णु रहते है जहाँ भगवान विष्णु रहते है वहाँ धर्म का विजय होता है इस श्लेक से पता चलता है की धर्म को ही विजय मिलता है
April 26, 2009
संकटनाशन गणेश स्तोत्रम्
प्रणम्य शिरसा देवं गौरीपुत्रं विनायकम्
भक्तावासं स्मरेंनित्यामायुः कामार्थ सिद्दाये १
प्रथमं वक्रतुण्डं च एकदंतं द्वितीयकम
तृतीयं कृष्ण पिङग्क्षम गजवक्त्रं चतुर्थकम २
लम्बोदरं पंचमं च षष्टं विकटमेवा च
सप्तमं विघ्नराजं च धूम्रवर्णं तथाष्टमम ३
नवमं भालचंद्रं च दशमं तु विनायकं
एकादशं गणपतिम द्वादाशं तु गजाननं ४
द्वादाशैतानि नामानि त्रिसन्ध्यं यः पठेन्नरः
न च विघ्नभयं तस्य सर्वसिद्धि करं प्रभो ५
विद्यार्थी लभते विद्याम धनार्थी लभते धनं
पुत्रार्थी लभते पुत्रां मोक्षर्थी लभते गतिम् ६
जपेद गणपतिस्तोत्रम षङभिर्मासैः फलं लभेत
संवत्सरेण सिद्दिम च लभते नात्र संशयः ७
अष्टभ्यो ब्राह्मणेभ्यश्च लिखित्वा यः समर्पयेत
तस्य विद्या भवेत्सर्वा गणेशस्य प्रसादतः ८
इति श्री नारद पुराणे संकटनाशन गणेश स्तोत्रं सम्पूर्णम्
भक्तावासं स्मरेंनित्यामायुः कामार्थ सिद्दाये १
प्रथमं वक्रतुण्डं च एकदंतं द्वितीयकम
तृतीयं कृष्ण पिङग्क्षम गजवक्त्रं चतुर्थकम २
लम्बोदरं पंचमं च षष्टं विकटमेवा च
सप्तमं विघ्नराजं च धूम्रवर्णं तथाष्टमम ३
नवमं भालचंद्रं च दशमं तु विनायकं
एकादशं गणपतिम द्वादाशं तु गजाननं ४
द्वादाशैतानि नामानि त्रिसन्ध्यं यः पठेन्नरः
न च विघ्नभयं तस्य सर्वसिद्धि करं प्रभो ५
विद्यार्थी लभते विद्याम धनार्थी लभते धनं
पुत्रार्थी लभते पुत्रां मोक्षर्थी लभते गतिम् ६
जपेद गणपतिस्तोत्रम षङभिर्मासैः फलं लभेत
संवत्सरेण सिद्दिम च लभते नात्र संशयः ७
अष्टभ्यो ब्राह्मणेभ्यश्च लिखित्वा यः समर्पयेत
तस्य विद्या भवेत्सर्वा गणेशस्य प्रसादतः ८
इति श्री नारद पुराणे संकटनाशन गणेश स्तोत्रं सम्पूर्णम्
April 19, 2009
Pilgrimage to Varanasi (Avimukta):The never forsaken territory.
Slowly an image began to form in my mind’s eye of what the city of Varanasi, India might appear to look and feel like before I set eyes and foot upon it. The impressions I had of Varanasi were so many that combining them all to fit into a meaningful collage of stories and myths, which were by themselves so old that ancient was not even a close approximation, for finding a fitting description of this ancient of ancient cities existing forever next to the Ganges River reflecting the same timelessness as the stars in heavens directly above this ancient of cities. And as these images all began to form a picture in my mind’s eye they sometimes would come in dreams, sometimes in a moment of reflecting on ancient India and even Shiva and Parvarti would come to mind as the two Hindu gods who had once established their home in this scared of all sacred places on earth. And now in the not too distant future, 108 days to be exact from the beginning of this writing, an asura, sitting quietly in disguise pretending to be a deva, was awaiting amrita to be poured from the golden pot (kumba) that would allow the gods live an immortal life. However, the asura was caught in his disguise by Surya and Chandra when Vishnu disguised as the beautiful Mohini immediately beheaded him with his sudarsan cakra. The amrita, the sacred liquid churned from the milky ocean, giving immortality to all who drank it, reached the asura’s throat only making his head become immortal. He would wait eternally for the chance to devour the golden rays of the sun during a lunar eclipse for his revenge of being denied immortality. His head would be known as Rahu the dragon eater, and the trunk of his body forming the dragon’s tail would be known as Ketu. These two parts of the asura’s body would eventually form the north and south nodes of the moon forming an axis of eternal tension between what is desired and what is remembered.
This then is a brief of introduction of when the dragon head of Rahu appears once again to consume the sun and this time plunge the city of Varanasi into darkness. But Shiva will appear floating high in the heavens and bestow boons on all his devotees doing their oblations in the Ganges River. Shiva will rise in the heavens with his brilliant pillar of light (sthanu) penetrating the three worlds and forever reminding his devotees he will always be with them and never forsake them in times of darkness and despair.
This mythical representation of a full solar eclipse, which takes place as of this writing in 108 days, and if coincidence upon coincidence isn’t enough to remind one of the powers of Shiva, there are 108 names for Shiva so each day before the full solar eclipse one of Shiva’s names will be recited as a gesture to his honored place in Varanasi; his first as of this writing being, Aashutosh, (The one who fulfills wishes instantly). It is my wish to be in Varansi to receive a boon from Shiva. Writing about some place without actually seeing it, hearing the chants or being filled with the smells coming from countless cremation pyres, Ganges River water and more varieties of incense thought possible to answer all the uncertainties that would make Varanasi be forever seared upon the deepest recesses of mind so that no matter how hard one tried Varanasi could never be erased from memory unless the very universe itself were to vanish, never to breath thoughts or suspend starlight in the vastness of eternity, seems like an impossible task.
For all the pundits who have provided their insights for the reasons Varanasi remains the preferred place to release a human soul on this planet there has to be some explanation for this to be so. As a pilgrim who has already climbed the sacred mountain of Lingaparvata in Southern Laos in 2006 to honor Lord Shiva, a trip to Varanasi fulfills a quest to be in the presence of a celestial awakening the likes of which will not happen again in this century. And if starlight and star lore are married forever in a twilight language known only by a few shamans whose dismembered bodies were able to fly away to those distant stars to hear that language of the gods then that language will be heard again when the most auspicious of relationships takes place in the heavens and on earth over the sacred city of Varanasi on July 22, 2009.
So what might this language of the gods being trying to talk about?
References:
The “Asokan” Pillar
Reading: John Irwin, “Asokan Pillars: A Reassessment of the Evidence: Parts I-IV,” Burlington Magazine: Part I, (Nov 1973), pp. 706-20; and Part IV, (Nov 1976), pp. 734-53. Optional: Part 2, (Dec. 1974), pp. 712-27; and Part 3, (Oct 1975), pp. 631-43.
This then is a brief of introduction of when the dragon head of Rahu appears once again to consume the sun and this time plunge the city of Varanasi into darkness. But Shiva will appear floating high in the heavens and bestow boons on all his devotees doing their oblations in the Ganges River. Shiva will rise in the heavens with his brilliant pillar of light (sthanu) penetrating the three worlds and forever reminding his devotees he will always be with them and never forsake them in times of darkness and despair.
This mythical representation of a full solar eclipse, which takes place as of this writing in 108 days, and if coincidence upon coincidence isn’t enough to remind one of the powers of Shiva, there are 108 names for Shiva so each day before the full solar eclipse one of Shiva’s names will be recited as a gesture to his honored place in Varanasi; his first as of this writing being, Aashutosh, (The one who fulfills wishes instantly). It is my wish to be in Varansi to receive a boon from Shiva. Writing about some place without actually seeing it, hearing the chants or being filled with the smells coming from countless cremation pyres, Ganges River water and more varieties of incense thought possible to answer all the uncertainties that would make Varanasi be forever seared upon the deepest recesses of mind so that no matter how hard one tried Varanasi could never be erased from memory unless the very universe itself were to vanish, never to breath thoughts or suspend starlight in the vastness of eternity, seems like an impossible task.
For all the pundits who have provided their insights for the reasons Varanasi remains the preferred place to release a human soul on this planet there has to be some explanation for this to be so. As a pilgrim who has already climbed the sacred mountain of Lingaparvata in Southern Laos in 2006 to honor Lord Shiva, a trip to Varanasi fulfills a quest to be in the presence of a celestial awakening the likes of which will not happen again in this century. And if starlight and star lore are married forever in a twilight language known only by a few shamans whose dismembered bodies were able to fly away to those distant stars to hear that language of the gods then that language will be heard again when the most auspicious of relationships takes place in the heavens and on earth over the sacred city of Varanasi on July 22, 2009.
So what might this language of the gods being trying to talk about?
References:
The “Asokan” Pillar
Reading: John Irwin, “Asokan Pillars: A Reassessment of the Evidence: Parts I-IV,” Burlington Magazine: Part I, (Nov 1973), pp. 706-20; and Part IV, (Nov 1976), pp. 734-53. Optional: Part 2, (Dec. 1974), pp. 712-27; and Part 3, (Oct 1975), pp. 631-43.
April 17, 2009
Things Always Remembered By Us
Teachings of Srimad Jagadguru Shankaracharya
SRI SRI SRI SWAYAMPRAKASHA SACHIDANANDA SARASWATHI
आनन्दं परमनान्दम भक्तानंद प्रदायकं सदा प्रसन्नावदनं सच्चिदनन्दमश्रये 1. Passing away of each second,minute and day means your life is getting reduced much over. Therefore keep in mind the "Value of Time".
2. Over the period of many years,all your 'sensory instruments' (indriyas) loose their efficiency. So instead of being proud of 'bahya soundarya', put thees Indriyas for purposeful use, when they are active self.
3. Understand fully that even in the midst of family,friends and others, you are alone only, you arrived alone, live (enjoy or suffer) alone and finally depart alone. Therefore instead of binding yourself to people, family, friends and objects. Contemplate and attach yourself to "Paramatman in your heart and thereby drive away the loneliness".
4. In life, happiness & sorrow, good & bad etc. are like both sides of the same coin and they come in pairs only. If you want happiness, you should accept the non-happiness also. So maintain equanimity and meditate on the truth about life.
5. You are alone responsible for your own happiness and sorrow. Therefore if you desire happy future contemplate in Divinity without selfishness now.
6. When you increase your attachments on material objects, you are inviting more sorrow. Therefore perform all actions without attachments, desires and hatred.
7. If you want peace of mind in life, listen and value your Inner self-consious, than searching outside object. Instead of waiting for others to praise and applaud you, perform all actions to make your 'self/atman' happy.
8. This life itself is a big dream. All family,friends,wealth,power,your body etc. are like waves in the ocean. Think deeply about the purpose of this life. Therefore remove your attachments from materialistic objects and develop attitude of sacrifice and service to others.
9. You can cheat or deceive others,but you can not deceive your inner conscience. Therefore do not perform any act against your own conscience.
10. Eventhough you may be well educated, learned, cultured, intelligent etc. you are never complete or full, unless you realise and experience the "SELF" which is the "GNANA" or "Knowledge". Therefore direct all your daily activities towards this path of "Self Knowledge".
April 14, 2009
Lord Surya ( The Sun)
As per the Hindu Religion, Surya symbolizes the Sun God. Surya is considered as the only visibleform of God that can be seen every day.When the world came into existence, the first sound that reverbrated was 'AUM'. Lord Surya was born from this 'Omkara naadham'. Sri Markandeya Puranam has explained this factor.The other names for the Lord are Ravi(the fire bird),Pusha(the best purifier),Aaditya(the son of Aditi),Bhaskar(maker of light),Divakar(maker of day),Mitra(friend),Bhanu(light),Arka(ray).
श्री सूर्य गायत्री मंत्र : ॐ भास्कराय विद्महे दिवाकराया धीमहि तन्नोह सूर्यः प्रचोदयात
Lord Surya was the son of Sage Kashyap and was the grandson of Sage Marichi. Vivasvat
(Surya) had three queens - Saranyu (also called Saraniya, Saranya, Sanjna, or Sangya), Ragyi,and Prabha. Saranyu was the mother of Vaivasvata Manu or Sraddhadeva Manu (the seventh,i.e. present Manu) and the twins Yama Dev (the Lord of Death) and his sister Yami (associated with the river Yamuna). She also bore him the twins known as the Ashwins, divine horsemen and physicians to the Devas. Once, Saranyu, being unable to bear the extreme radiance of Surya, created a superficial entity from her shadow called Chhaya and instructed her to act as Surya's wife in her absence. Chhaya mothered two sons - Savarni Manu (the eighth, i.e. next Manu) and
Shani Dev (the planet Saturn), and two daughters - Tapti(goddess of river Tapti) and Vishti. He also has a son, Revanta, or Raivata, by Ragyi.
It should be mentioned here that the chariot of Surya has only one wheel. It is drawn by seven horses in seven colours.Sometimes Surya is depicted with two hands holding a lotus in both; sometimes he has four hands holding a lotus, chakra, a conch, and the fourth hand makes the gesture of protection. God Surya is regarded as an aspect of Shiva and Vishnu by Shaivites and Vaishnavas respectively. Surya is also known as Surya Narayana. Surya, the Sun God is also acknowledged as one of the eight forms of Lord Shiva (Astamurti). Surya is the lord of excellence and wisdom.The Sun is known as the "ATMAKARAKA". This comes from the Sanskrit words
"ATMA" meaning soul, and "KARAKA" meaning indicator. As "indicator of the soul" the Sun is the giver of life. The Sun is the indicator of the father, our ego, honors, status, fame, the heart,the eyes, general vitality, respect and power. He is the God - a living God - whom everyone can see, perceive and pray. Though he is visible, he also has been presented in a variety of forms. He is the life-giver and time-giver. The Vedas adore him as a witness (Sakshi) of all actions.
श्री सुर्यास्ट्कम
आदि देव नमस्तुभ्यम प्रसीद मम भास्करा दिवाकरा नमस्तुभ्यम प्रभाकर नमोस्तुते 1
आदि देव नमस्तुभ्यम प्रसीद मम भास्करा दिवाकरा नमस्तुभ्यम प्रभाकर नमोस्तुते 1
सप्ताश्वा रधमारुदम प्रचंदम कस्य्पथ्माजम श्वेतपद्माधरम देवं तं सूर्यम प्रणमम्यहम 2
हितं रधामरूदम सर्व लोक पितामहम सर्व पाप हरम देवं तं सूर्यम प्रणमम्यहम 3
त्रैगुणम च महा शूरं ब्रह्म विष्णु महेश्वरम महा पाप हरम देवं तं सूर्यम प्रणमम्यहम 4
ब्रह्मितम तेज पुन्जम च वायुमाकशामव च प्रभुस्त्वं सर्व लोकानां तं सूर्यम प्रणमम्यहम 5
बंढूका पुष्प संकासम हारकुण्डला भूषितं एक चक्र धरम देवं तं सूर्यम प्रणमम्यहम 6
विश्वेशं विश्व कर्तारं महा तेजा प्रदीपनम् महा पाप हरम देवं तं सूर्यम प्रणमम्यहम 7
श्री विष्णुम जगतं नादं ज्ञान विज्ञानं मोक्षदम महा पाप हरम देवं तं सूर्यम प्रणमम्यहम 8
श्री सुर्यास्ट्कम पठेँनित्यम ग्रह पीड़ा प्रनासनम अपुत्रो लभते पुत्रं दरिद्रो धनवान भवेत्
12 temples of Lord Surya at Varanasi
(1)Keshavaditya Temple at Adikeshav Temple, Varuna Sangam
(2)Vimaladitya Temple at Jangambadi Mutt, Godowliya
(3)Gangaditya Temple at Lalitha Ghat
(4) Yamaditya Temple at Sankata Ghat
(5) Arunaditya Temple is nearer to Trilochan Mandir, Trilochan Ghat
(6) Vrudhaditya Temple at Meer Ghat
(7) Sambaditya Temple at Suraj Kund
(8) Droupatiaditya Temple is nearer to Sri Vishwanath Temple
(9)Mayukhaditya Temple at Mangala Gowri Temple, Panchaganga Ghat
(10) Lolarkaditya Temple at Bhadani
(11)Uttarakaditya Temple Bakariya Kund, Alayepur
(12) Khakholokhaditya Temple Trilochan Ghat
In the epics, Ramayana and Maha Bharat, we will hear about Surya. The dynasty of Lord Rama,itself called as Surya dynasty.While in the battle with demon king Ravana,sage Agastya taught the famous hymn "Aditya Hrudyam" to Rama.By chanting the hymn,Rama reallocated his power and zeal to demolish Ravana.Many scholars advises to chant Aditya Hrudayam to win over enemies.
April 13, 2009
History of Varanasi
The land of Varanasi (Kashi) has been the famous pilgrimage spot for Hindus for ages. According to scriptures, the city was founded by the Lord Shiva,thus making it one of the most important pilgrimage destinations in the country. Many Hindu scriptures, including the Rigveda, Skanda Purana, Ramayana, and the Mahabharata, mention this city.Hindus believe that one who is graced to die on the land of Varanasi would attain salvation and freedom from the cycle of birth and re-birth. Abode of Lord Shiva and Parvati, the origins of Varanasi are yet unknown. Ganges in Varanasi is believed to have the power to wash away the sins of mortals.Varanasi is generally believed to be about 3,000 years old.
Varanasi is often said to be located between two confluences: one of Ganga and Varuna, and other of Ganga and Assi.Thus this city acquired the name, Varanasi.A tribe called kasha used to live in that place. So, it acquires another name as Kashi.According to another theory,the place might got its name from a grass named Kusa that grew wildly in the region where the city was built.In 10th century,a king named Benar,ruled Kashi dynasty.He built several temples.Sothat it acquired the name Benares(Benar+Aawas).A few mentions that during the regime of British rulers,it got the name of Benares. Ka means the cause, a means the manifestation of consciousness, sa means peace and I is the causal body. Kasi is also the place which causes consciousness to manifest the highest peace of the causal body.The city of Varanasi is located in the middle Ganga valley of North India, in the Eastern part of the state of Uttar Pradesh, along the left crescent-shaped bank of the Ganga river.
In this city, Shiva himself established as the saviour Muktidayak Jyotirlinga, which he can never leave.During Pralaya i.e., final destruction of the world, Shiva saved it by keeping it safe in his trident. So kashi is called Avimukta Kshetra. In Kashi, the Avimukteshwar Linga is there forever. Those who can never hope for salvation, attains Moksha here.It is believed that when anybody dies Kashi,Lord Shiva will teach Taraka mantra (Ram Naam) in their right ear.Thus the Lord himself,helps the person to get rid from the cycle of birth and death.
Varanasi is often said to be located between two confluences: one of Ganga and Varuna, and other of Ganga and Assi.Thus this city acquired the name, Varanasi.A tribe called kasha used to live in that place. So, it acquires another name as Kashi.According to another theory,the place might got its name from a grass named Kusa that grew wildly in the region where the city was built.In 10th century,a king named Benar,ruled Kashi dynasty.He built several temples.Sothat it acquired the name Benares(Benar+Aawas).A few mentions that during the regime of British rulers,it got the name of Benares. Ka means the cause, a means the manifestation of consciousness, sa means peace and I is the causal body. Kasi is also the place which causes consciousness to manifest the highest peace of the causal body.The city of Varanasi is located in the middle Ganga valley of North India, in the Eastern part of the state of Uttar Pradesh, along the left crescent-shaped bank of the Ganga river.
In this city, Shiva himself established as the saviour Muktidayak Jyotirlinga, which he can never leave.During Pralaya i.e., final destruction of the world, Shiva saved it by keeping it safe in his trident. So kashi is called Avimukta Kshetra. In Kashi, the Avimukteshwar Linga is there forever. Those who can never hope for salvation, attains Moksha here.It is believed that when anybody dies Kashi,Lord Shiva will teach Taraka mantra (Ram Naam) in their right ear.Thus the Lord himself,helps the person to get rid from the cycle of birth and death.
April 11, 2009
Trilinga Swami
Trilingaswami was born to Nrusimhadhar and Vidyavati in 1607. He was named as Siva Rama and perhaps also as Trailingadhar, because he was born in Trilinga Desa (It is a region between three great Shrines of Paramashiva. Srisailam, Drakshaaraamam and Kaleswaram).He belongs to a Royal family nearer to Visakhapattanam.His parents are devotees of Lord Shiva.He started practising Sadhanas from his childhood. After his mother's death he left his village and started his spiritual journey. In due course of time,he reached Benares and stayed there permanently.
The yogi was great not only spiritually, but physically. His weight exceeded three hundred pounds : a pound for each year of his life. As he ate very seldom, his mystery increased. A master, however, easily ignores all usual rules of health when he desires to do so for some special reason, often a subtle one known only to himself.Trilinga Swami was a fascinating man who exhibited many supernormal powers including the ability to bi-locate – be in two places at the same time. His psychic powers enabled him to gain mastery over the elements, and he would meditate under the water of the Ganges River sometimes for more than six months at a time."It is well nigh impossible to call Trailingaswami either a saint, a siddha, a yogi, a saadhaka, a baba, a paramahamsa, an avadhoota or an avatar for he is all and not merely one among these many, Swami Kritarthananda called him, ‘The Living Shiva of Varanasi”.
In due course of time he rose to be Trilinga Swami, Ganapatiswami, Ramananda Saraswathi and Mouni Baba, performing various miracles all through.The story goes that when Ramkrishna Paramhansa came to Benaras, he met Swamiji, to whom he mentioned his desire to visit the Kashi Vishwanath temple. But as time was running out, he concluded that it would perhaps not be possible. As he said this and turned around to leave, there stood, instead of Swamiji, Lord Vishwanath himself! After this divine sighting, Ramkrishna became a lifelong disciple of Trilanga Swami.
'As the sun is the doer, kartha, for the earth, for jeevi, the highest and the most important, the master is aatma. Owing to the sun’s rays alone, all living beings are able to carry on their activities. In fact the sun does nothing. In the same way, aatma in the human body, like the sun, shines as the karta. By its shining, by its radiance, the senses go on performing their functions.'This is just a glimpse into his teachings. He has dealt with topics like Aatma bodha, Chitta - Shuddi, Dharma, Upasana,Tanmayatwam etc. in a lucid style.
As the temple priest says, “Trilanga Swami had five disciples during his stay in Kashi who were instructed to not take on any disciples of their own.” This was Trilanga Swami at his reclusive best. The Swami’s preaching was in the form of dictation to his trusted disciple Shri Umacharan Mukhopadhyay. In fact he had announced beforehand the exact date he would attain nirvana. A month earlier, he personally supervised the setting up of his idol. On the due date, he took Samadhi (meditation unto death) directly under it.He attained Samadhi in the year 1887.
The yogi was great not only spiritually, but physically. His weight exceeded three hundred pounds : a pound for each year of his life. As he ate very seldom, his mystery increased. A master, however, easily ignores all usual rules of health when he desires to do so for some special reason, often a subtle one known only to himself.Trilinga Swami was a fascinating man who exhibited many supernormal powers including the ability to bi-locate – be in two places at the same time. His psychic powers enabled him to gain mastery over the elements, and he would meditate under the water of the Ganges River sometimes for more than six months at a time."It is well nigh impossible to call Trailingaswami either a saint, a siddha, a yogi, a saadhaka, a baba, a paramahamsa, an avadhoota or an avatar for he is all and not merely one among these many, Swami Kritarthananda called him, ‘The Living Shiva of Varanasi”.
In due course of time he rose to be Trilinga Swami, Ganapatiswami, Ramananda Saraswathi and Mouni Baba, performing various miracles all through.The story goes that when Ramkrishna Paramhansa came to Benaras, he met Swamiji, to whom he mentioned his desire to visit the Kashi Vishwanath temple. But as time was running out, he concluded that it would perhaps not be possible. As he said this and turned around to leave, there stood, instead of Swamiji, Lord Vishwanath himself! After this divine sighting, Ramkrishna became a lifelong disciple of Trilanga Swami.
'As the sun is the doer, kartha, for the earth, for jeevi, the highest and the most important, the master is aatma. Owing to the sun’s rays alone, all living beings are able to carry on their activities. In fact the sun does nothing. In the same way, aatma in the human body, like the sun, shines as the karta. By its shining, by its radiance, the senses go on performing their functions.'This is just a glimpse into his teachings. He has dealt with topics like Aatma bodha, Chitta - Shuddi, Dharma, Upasana,Tanmayatwam etc. in a lucid style.
As the temple priest says, “Trilanga Swami had five disciples during his stay in Kashi who were instructed to not take on any disciples of their own.” This was Trilanga Swami at his reclusive best. The Swami’s preaching was in the form of dictation to his trusted disciple Shri Umacharan Mukhopadhyay. In fact he had announced beforehand the exact date he would attain nirvana. A month earlier, he personally supervised the setting up of his idol. On the due date, he took Samadhi (meditation unto death) directly under it.He attained Samadhi in the year 1887.
Varanasi-Cultural Centre of India
Varanasi is one of the oldest continually inhabited cities in the world.The city has been a cultural and religious centre in India for several thousand years.People often refer to Varanasi as "the city of temples", "the holy city of India", "the religious capital of India", "the city of lights", "the city of learning" and the "culture capital of India". It is also called as "Benaras" or "Kashi".Varanasi's "Old City," the quarter near the banks of Ganga, has crowded narrow winding lanes that are flanked by road-side shops and scores of Hindu temples. American writer Mark Twain wrote: "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together."
Varanasi is a holy city in Hinduism, being one of the most sacred piligrimage places for Hindus of all denominations. This Old City is rich with culture, and a deservedly popular destination for travelers and tourists. More than One million pilgrims visit the city each year. It has the holy shrine of Lord Kashi Vishwanath (a manifestation of Lord Shiva), and also one of the twelve revered Jyotirlingas of Lord Shiva.Hindus believe that bathing in Ganga remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival. Vaishnavism (who worships Lord Vishnu) and Shaivism (who worships Lord Shiva) have always co-existed in this city harmoniously. It is believed that this city consists of 33 crores of Shiva Lingas. At the same time we can find many temples for Lord Vishnu also.
It is also holy place for Bhuddists and Jains.Being one of the four pilgrimage sites said to have been designated by Gautama Buddha himself, (the others being Kushinagar, Bodh Gaya, and Lumbini). In the residential neighborhood of Varanasi lies Sarnath, the site of the deer park where Gautama Buddha is said to have given his first sermon about the basic principles of Buddhism. It is believed to be the birthplace of Parshvanatha, the twenty-third Tirthankar. Islamic culture has also had an influence on Varanasi.We can see many monuments constructed by Muslim invaders here.
Varanasi is a holy city in Hinduism, being one of the most sacred piligrimage places for Hindus of all denominations. This Old City is rich with culture, and a deservedly popular destination for travelers and tourists. More than One million pilgrims visit the city each year. It has the holy shrine of Lord Kashi Vishwanath (a manifestation of Lord Shiva), and also one of the twelve revered Jyotirlingas of Lord Shiva.Hindus believe that bathing in Ganga remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival. Vaishnavism (who worships Lord Vishnu) and Shaivism (who worships Lord Shiva) have always co-existed in this city harmoniously. It is believed that this city consists of 33 crores of Shiva Lingas. At the same time we can find many temples for Lord Vishnu also.
It is also holy place for Bhuddists and Jains.Being one of the four pilgrimage sites said to have been designated by Gautama Buddha himself, (the others being Kushinagar, Bodh Gaya, and Lumbini). In the residential neighborhood of Varanasi lies Sarnath, the site of the deer park where Gautama Buddha is said to have given his first sermon about the basic principles of Buddhism. It is believed to be the birthplace of Parshvanatha, the twenty-third Tirthankar. Islamic culture has also had an influence on Varanasi.We can see many monuments constructed by Muslim invaders here.
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