Shiva Gita Commented

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3 Shiva Gita Commented Translation from Sanskrit by Santosh Kumar Ayalasomayajula Thoughts (comments) by Philippe L. De Coster, B.Th., DD Prologue by the Editor The Shiva Gita is a text of Vedantic Shaivism that comes to us from the latter portion (uttara kānda) of the Padma Purāna. In many ways, it is a text not unlike the Bhagavad-Gita, except the focus is fully on Shiva. In the Shiva Gita, the teacher is Lord Shiva and the disciple is Sri Rama, and the narrator is the bard Suta. The Shiva Gita begins with episode from the Ramayana epic, where Rama is despondent over the loss of Sita. At this time, Rama is visited by Sage Agastya, and the sage prescribes to Rama that he should observe a special vow called the Pāśupata vrata. By observing this vow Agastya promises that Rama will have a vision of Lord Shiva, and will receive the Pāśupata astra (weapon) without which Ravana cannot be defeated. Rama performs the vow and at the end of four months receives a divine vision of Shiva. Shiva presents Rama with the Pāśupata astra, and Rama in turn asks Lord Shiva a series of questions. The dialogue between Rama and Lord Shiva makes up the bulk of the Srimad Shiva Gita. Among the numerous sacred scriptures worldwide which variously teach us the path to Salvation, Srimad Shiva Gita is one of the foremost few among them. Although it didn t gain popularity as like the Bhagavad Gita as I did translate in three languages a long time ago in French, Dutch and finally my own translation in English, yet it is always good to learn spirituality irrespective of the popularity of the source. There are about twenty-eight Sacred Scriptures available in Hinduism and its philosophies, like Shiva Gita, Uttara Gita, Rudra Gita, Brahma Gita, Guru Gita, Bhagavad Gita, Devi Gita, Ganesha Gita, Avadhuta Gita etc., to name only a few. We need to identify which one is the right Gita for us and follow the same accordingly. It needs to be mentioned explicitly here that there cannot be a comparison between Shiva Gita with Bhagavad Gita or any Gita as a matter of fact. Every Gita has a message, a central theme around which it revolves, and a unique style of rendering the message. Bhagavad Gita is a vedantic scripture which is the best because it teaches all round sacred wisdom from upanishads. But that doesn t mean Shiva Gita (or any other Gita) is inferior to that. Shiva Gita primarily focusses on preaching about Lord Shiva who is the parabrahman of Vedas, and it only reveals the path to salvation sailing with the sailor called 3

4 Shiva. So, for a normal Hindu (who doesn t belong to any sect), this would be a good source of wisdom. for a Shiva devotee or a Shaivite this Gita would be like a treasure. Therefore it has to be understood clearly that comparison between Gita s is an illogical activity and everyone is expected to learn from this text and remain blissful in the devotion of the Supreme Personality of Godhead Lord Shiva! It s a known fact that the Bhagavad Gita has achieved such a widespread recognition because people have spread it across the world by translating not only in all the Indian languages, but also in foreign languages. Whereas Shiva Gita has not been caught attention of people since it s documented in a Purana and not present in the famous epic Mahabharata which gained greater attention of people. Since people usually are acquainted with Epics but rarely read or analyse Puranas, Shiva Gita skipped gaining popularity among the masses due to the same reason even though both the Gita s are believed to be documented by Veda Vyasa himself. Shiva Gita belongs to the Ramayana era of Treta Yuga while the Bhagavad Gita belongs to Mahabharata era of Dwapar yuga. So, Shiva Gita precedes the Bhagavad Gita in time. However there are certain instances in Shiva Gita which are different from the instances in Valmiki Ramayana. But one thing which is common is in Valmiki Ramayana as well as in Shiva Gita, it is the same Sage Agastya who becomes the preceptor of Rama. In Valmiki Ramayana he preaches Rama Aditya Hrudayam, and in Shiva Gita he preaches him Viraja- Deeksha Austerity. So, these differences in stories between Valmiki Ramayana and Shiva Gita could be understood as due to Kalpa Bheda (these might belong to different eons). Whatever may be the reality behind the authenticity of Srimad Shiva Geeta, it definitely is a text worth learning since the verses are not self-cooked verses, this Shiva Gita verses actually exist in Upanishads like Svetawsatara, Atharvasiras, kaivalya etc. to name a few. Therefore, reading this Shiva Gita is as equal as reading the verses of the Upanisahds. So, definitely Shiva Gita is of immens value to the mankind. Apart from the common chapters, Shiva Gitata also states many valuable spiritual things including Shiva yoga of meditation or Shiva tattwa. Following a Gita is based on one s personal interest and choice but reading spiritual matter always benefits and increases the devotion towards our beloved God. Hence readers are requested to read through the Shiva Gita chapters and extract whatever good things are taught by the Lord of the Universe, the greatest Guru-Sri Shiva. Lord Shiva, the Supreme Being and the Lord of mercy and compassion protects his devotees from the evil forces of lust, greed, and anger. He grants boons, awakens wisdom, burns sins and bestows grace, eternal bliss and everlasting peace to his devotees. The fundamental question that pertains to each one of our 4

5 lives, What is the meaning of life? is addressed in the Shiva Gita discoursed by Lord Shiva to Rama in eighteen chapters with 760 verses from the Padma Purana. It helps us understand that we have to embrance the qualities of sacrifice, worship and service in order to attain salvation. This Gita, which is even older than the Bhagavad Gita, can be considered in some salvation. This is a prelude to it as striking parallels of verses are found in the latter. By reading the Shiva Gita you can attain harmony with your spiritual self and feel a nearness to the Supreme, Lord Shiva. You will be able to enjoy his manifold blessings and radiate peace, bliss and wisdom. The ninth chapter contains interesting information on the connection between food and the mind. Valuable research material on gynaecology and the anatomy is also found in chapters eight and nine. Read it, and ponder on its verses. At my 78 of age, I hope, to be still able to translate the Srimad Shiva Gita in French and Dutch as I did for the Bhagavad Gita at the beginning of this century when I created the Gita Society of Belgium, in the frame of the International Gita Society, Fremont, USA. Prologue by the editor to the Second Edition 5 Philippe L. De Coster, B.Th., DD We now know that the Shiva Gita is a Vedic text that comes to us from the latter portion (uttara kānda) of the Padma Purāna. The Shiva Gita begins with episode from the Ramayana epic, where Rama is despondent over the loss of Sita. At this time, Rama is visited by Sage Agastya, and the sage prescribes to Rama that he should observe a special vow called the Pashupata vrata. By observing this vow Agastya promises that Rama will have a vision of Lord Shiva, and will receive the Pashupata astra (weapon) without which Ravana cannot be defeated. Rama performs the vow and at the end of four months receives a divine vision of Shiva. Shiva presents Rama with the Pashupata astra, and Rama in turn asks Lord Shiva a series of questions. The dialogue between Rama and Lord Shiva makes up the bulk of the Shiva Gita. Every Gita or Geeta has a message, a central theme around which it revolves, and a unique style of rendering the message. Bhagwad gita may be popular but that doesn t mean Shiva Gita (or any other Geeta) is inferior to that. Shiva Gita primarily focuses on preaching about Lord Shiva who is the parabrahman of Vedas, and it only reveals the path to salvation sailing with the sailor called Shiva. It s a known fact that Bhagavad Gita has achieved such a widespread recognition because people have spread it across the world by translating not only in all the Indian languages, but also in foreign languages. Whereas Shiva Gita has not been caught attention of people since it s documented in a Purana

6 and not present in the famous epic Mahabharata which gained greater attention of people. Since people usually are acquainted with Epics but rarely read or analyze Puranas, Shiva Gita skipped gaining popularity among the masses due to the same reason even though both the Geetas are believed to be documented by Veda Vyasa himself. Shiva Gita belongs to the Ramayana era of Treta Yuga while the Bhagavad Geeta belongs to Mahabharata era of Dwapar yuga. So, Shiva Gita precedes Bhagavad Gita in time. However there are certain instances in Shiva Gita which are different from the instances in Valmiki Ramayana. But one thing which is common is in Valmiki Ramayana as well as in Shiva Gita, it is the same Sage Agastya who becomes the preceptor of Rama. In Valmiki Ramayana he preaches Rama Aditya Hrudayam, and in Shiva Geeta he preaches him Viraja- Deeksha Austerity. So, these differences in stories between Valmiki Ramayana and Shiva Gita could be understood as due to Kalpa Bheda (these might belong to different eons). Shiva Gita, it definitely is a text worth learning since the verses are not self-cooked verses, this Shiva Gita verses actually exist in Upanishads like Svetawsatara, Atharvasiras, kaivalya etc. to name a few. Therefore, reading this Shiva Gita is as equal as reading the verses of the Upanisahds. So, definitely Shiva Gita is of a great value to the mankind. Apart from the common chapters, Shiva geeta also states many valuable spiritual things including Shiva yoga or Shiva tattwa. In this state, the Sadhaka overcomes waking and sleeping state and through meditation merges himself in the object meditated upon in this waking state itself. 6

7 Srimad Shiva Gita स त उव च Chapter One Bhakti Niroopana Yoga अथ त स प रवक म श द ध क वल क त द. अन ग रह न ह शस य भवद खस य भ षज [1] Suta muni addresses his disciples Saunakadi Munis and said: Hey Munis! By the grace of the Lord Sri Paramatma Parashivamurti, I m going to impart a very sacred and divine knowledge which acts as a medicine on the samsaara and takes us to Brahma Swaroopa Kaivalya state known as Moksham न क मण न ष ठ न नम द न स तपस मप व. 7

8 क वल लभत र त म मक त ज ञआन न क वल [2] One cannot attain Kaivalya Padavi by performing any kind of virtues or by performing any kind of penances and religious rites. But only through the divine knowledge (Divya Gyana) Salvation (Kaivalya Prapti) can be achieved. र य दण क रण प वमत पमतन प र. य प र मशवग त ख य ग ह य द ग ह यत मह स [3] यस य श रवण त र ण न ण क त र ध मव भव त. प र सनत क र य स कन द न मभमहत मह स [4] In olden days in Dandaka forest whatever was preached by Lord Shankara to Rama, which is a divine secret, which when implemented in life would give Salvation to human beings, that Shiva Geeta was preached to Sanatkumara by Shanmukha (Skanda). सनत क र प र व च व य स य मनसत त. ह य क प मतर क ण प रदद ब दर यण [5] Subsequently, that Sanat Kumara preached the same to Vyasa That sage Vyasa became graceful on me and transferred that knowledge to me. उ च त न कस म मचन न द तव यम द त वय. स तप त र न थ द व क ष भ यक त च शपक त च [6] Suta further cautioned his disciples not to discourse this knowledge to anyone, else Demi-Gods of heaven would become displeased and would curse! N.B:- The reason for cursing is mentioned in below slokas, but these are not be afraid of in today s era since in today s world we never do homas and yagyas regularly, neither we follow vedic practices. Devotion towards the almighty is the only thing which we follow. Hence this is not applicable to Kaliyuga. Dharma changes in every Yuga. Hence this is not applicable to us now. अथ प ष ट य मवप र भगव न ब दर यण. भगवन द वत सव म मक क ष भ यक त शपक त च [7] त स त र क तस त क ह मनयमय क प यक त द वत. प र शय ऽथ ह यत प ष ट श ण वत स तत [8] Hearing this I said, Hey Muni! how are you speaking like this? What harm would Gods face if someone tells this Shiva Geeta to others? Why would they 8

9 become angry? Why would they curse? When I questioned him, VedaVyasa showered his affection on me and explained me like this. मनर त म ह मत रण मवप र स मत य ग ह म न. त एव सवमफलद स र ण क नव [9] भक भ ज य च प य च यद मदष ट स पवमण. अ ह त न हमवष सत सव लभ यत मदमव [10] न न दक तस त स र श न म ष टमसक तद धप रद मदमव. द ग ध र ध न यमथ न त द खद ग ह म न [11] तथ व ज ञआनव क त प र द व न द खद भव त. मत रदश स त न मवघ नक त प रमवष ट मवषय न ण [12] In this world, the Brahmin who is a householder (gruhastha), doing Homams and Yagyams by dedicating food and beverages to Gods through fire; such Brahmins are like Kamadhenu to the Demi-Gods because from their Yagyas and Havans the Gods get their food. The Gods accept these offerings with pleasant heart and happiness. (In turn Gods maintain timely rains and help the earth produce grains properly). So, it s a duty of Brahmins to regularly do the homams and yagyams and keep the Gods happy (to get food on earth in return). If Brahmins leave doing these fundamental duties to Gods and immerse themselves in Yoga and in learning about the absolute Brahman (Supreme Lord) and attain pleasure in serving him through the path of knowledge/bhakti, it makes Gods unhappy since they wouldn t get their share of food through sacrifices. For that reason they may become unhappy and may curse. If someone else steals the milk giving cow and takes in a different direction the way its actual owner would feel uncomfortable and would want to get it back, same way these demi-gods also feel uncomfortable when some Brahmin deviates away from his path of normal duties towards the path of Salvation, and in order to get him back for their happiness they try to create disturbances in all possible ways on the devotee s path towards salvation. तत न ज यत भक त मशव कस य मप द महन. तस म दमवद ष न व ज यत श लप मणन [13] यथ कथ मचज ज त मप ध य मवक त द त न ण. ज त व मप मशवज ञआन न मवश व स भजर त ल [14] That s why Devotion for Parama Shiva doesn t take birth in anyone, due to the Gods devotion for Shiva doesn t remain constant. In case with a lot of efforts if 9

10 someone manages to gain devotion for Lord Shiva, due to the disruption from the demi gods, the devotion gets inturrupted. But when that doesn t happen, Love for Lord Shiva emerges out of the devotion. ऋषय ऊच यद व द वत मवघ न चरक त तन भ त. प र ष तत र कस य क तस त य न क त भममवष यमत [15] Hearing all these from Suta, Saunakadi Munis questioned Suta in this manner: Hey Sutakumara! If in this manner Gods of heaven keep obstructing humans from walking on the path of Gyana, how would humans attain salvation? For tenacious people is there any way to nullify the obstructions caused by Gods? If such an alternative exists to escape the disturbances from gods, kindly preach that tos us.to their questions, Suta answered this way: सर त स त त मज ब र मह तत र प य ऽक तस त व न व. स त उव च क म जन मजमत प ण मशव भक त प रज यत [16] One gets devotion towards Maheshwara only if he has accumulated Virtues over the past crores of births. Due to that devotion he performs many tasks for the sake of the humanity. इष ट प त ममदक ममण त न चरमत नव. मशव पमणम य क न पररर त ज य यथ मवम [17] अन ग रह त त न श भ ज मयत स द ढ नर. तत भ त पल य मवघ न महत व स र श वर [18] Because of that, devotee would become dittached from all his desires and would get filled with a devoting everything to Shiva. Due to that nature he would keep doing good deeds and would gain the grace of Lord Shiva. When he earns the grace of Lord Shiva, the demi gods would not dare to interrupt his devotion because of the fear of Lord Shiva s anger. ज यत त न श श र ष चररत चन द र मलन. श ण वत ज यत ज ञआन ज ञआन द व मव च यत [19] That s why human would all the time remain with Shivarpana buddhi and would remain immersed in the worship of Shiva and would gain knowledge which gives him Mukti (Salvation). बह न त र मव न यस य भक त मशव द ढ. 10

11 ह प प पप प घक म ग रस त ऽमप च यत [20] The devotee who keeps an unshaken faith in lord Paramashiva, only that person would get saved from Maha Papa (Great Sins) and Upa Paapa (Minor Sins) even if they are crores in number. अन दर ण श ठ य न पररह स न यय. मशवभक त रतश त स य दन त यज ऽमप मव च यत [21] Anyone while doing criticism, or while disrespecting, or due to jealousy, if gets devoted or gains devotion for Shiva, he would get cleansed of all the Sins immediately. N.B:- Let s analyze this statement further. We have real examples in our Hindu scriptures where such instances have been seen. Kamsa, Ravana Shishupaala, etc, all were filled with Virodhi Bhakti for Lord Vishnu, their hatred for hari increased to such limits that they unknowlingly used to think constantly about Hari only. Finally what happened we all know. They were given Salvation by Lord through killing. So, the same way, even if while criticizing Shiva, or while disrespecting him, or while hating him if one gets filled with that Virodhi Bhakti he would get liberated of all sins. The idea here is not to develop Virodh Bhakti, but the sloka tells the importance of Shiva Bhakti. The meaning in short is:- Even if inadvertantly one develops slightest interest and devotion towards Shiva, he would get cleansed of sins right at that moment). एव भक त श सव ष सवमद सवमत ख. तस य त मवद न य यस त र त न च यत [22] One whose Shiva Bhakti becomes strong, such people would get all they desires fulfilled by it. But for those who are totally submitted in Shiva Bhakti, would get liberated out of the birth-rebirth cycle and would attain Salvation. स स रबन धन त तस म दन क व क तस त ढ. मनय द स त क व त भक त व द र ह व व [23] तस य मप च त प रसन न ऽस फल य मत व क त त. ऋद ध मक मचत स द य क ष ल लक जल व व [24] One who is devoted to Paramashiva with veneration, or devoted to him without doing any sins, with such kind of devotee Lord would be highly pleased, would fulfill all his wishes. One who dedicates Shiva the Bilva leaves, or water with full devotion; with him lord would be so pleased that he can bestow the devotee the empire of the three worlds. (Such a kind hearted Lord is our Lorrd Shiva). 11

12 य दत त मनय न स तस म दत त जगत{}त रय. तत र प यश मनय न न स क र प रदमक षण [25] य कर मत ह शस य तस म त ष ट भव क त व. प रदमक षण स वश ऽमप य स व मच य क त व [26] One who is unable to worship Shiva (as described in previous slokas), if he circumambulates and offers Namaskara (Salute) to the Lord, the Lord would get pleased and would become happy. Even to this simple thing as well, if someone doesn t have time or is unable to do, he can simply think of lord Shiva from the same place where he is. With this insignificantly seeming prayer also Lord Shiva would shower all the boons which the devotee is desirous of!! (That shows the generosity of Lord Shiva. How much he loves us, we can understand from the above Verse!!) ग न स पमवष ट व तस य भ ष ट प रय मत. चन दन मबल वक ष ठस य प ष प मण वनज न मप [27] फल मन त द श न व यस य प र मतकर मण व. द ष कर तस य स व य मक क तस त भ वनत रय [28] Chandanam which is prepared from the wood of Bilwa tree (called as Sri Gandham), flowers of the forest, and fruits if offerred to mahadeva, he would become exceedingly pleased, since these items are his favorite items. Such kind of service to the Lord is without a second in the three worlds. वन ष य द श प र मतवमतमत पर मशत. उत त ष वमप न स व त द श ग र ज ष वमप [29] त र त क त व त द श द व य स व त न द वत. स मह भ ग रथ र त क त व क ङ क षत गत क त क [30] The way Lord Shiva likes the flowers and fruits born in the forest compared to the so called better flowers of the villages, similarly, if someone neglects the easily pleasing Lord Shiva and worships other deities, it s as like as desiring for a mirage water by leaving the holy ganges beside. मक त यस य क तस त द ररत क म जन स स मचत. तस य प रक शत न य थ ह न धच तस [31] न क लमनय यत र न द शस य स थलस य च. 12

13 यत र स य मचत र र त तस य ध य न न क वल [32] Fact is, a person who has done sins in numerous births and has accumulated a lot of vices such sinners, knowledge less people would not take interest and wouldn t like this Shaiva Tatwam. To do service to Lord Shiva, there is nothing like right time or right place. Whatever time, whichever season, whichever place it might be, a person who meditates on Shiva within his own heart with happiness such a pure hearted person would achive Salvation in Lord Shiva s abode Kailasha. And there is no doubt in that!! आत मत व न मशवस य स मशवस य ज य प न य त. अमतस वल तर य श र भ मत श श म प ऽमप य [33] स त र ज ह स म मत व मदन हक त स य. कत ममप सवमल क न क षय श वयमव नमप [34] मशव मशव ऽह स म मत व मदन य च कञ चन. आत मन सह त द त म यभ मगन क र त भ श [35] Even is someone is an incarnation of Mahesha if he develops self pride by thinking, I m the Lord, such a person s life span would decline and also his lineage would get culminated. hence, even if someone is a lord of the three worlds, if he remains free from ego and pride, and simply either remains filled with Shivoham feeling or else with the feeling of Lord s Servant (Devotee), that Supreme Lord Shiva would get pleased with him and would make him merge inside himself. मथमक क ष ण प र यस य थ य न व. नयस तत प रवक म व रत प श पत मभ [36] क त व त मवरज द क ष भ मतर द र क ष ररण. जप व दस र ख य मशवन सहस रक [37] Hey Monks! I would narrate one great Vratam which bestows all the Chaturvarga Phala Purushardhas viz. Dharma, Artha, Kaama, Moksha. that Vratam is called Pasupata Vratam. You all may take the Viraja Deeksha as per my instructions by applying Ash and wearing Rudraksha Mala, and chant the Shiva Sahasranama which is a summary taken from all the four vedas. if you do this kind of deeksha you would leave your this ephimeral human body and would attain divinity by gaining Shiva s form itself. स र त ज य त न र त मत व श व तन व प स स यथ. 13

14 तत प रसन न भगव कर ल कश कर [38] भवत द श त र त क वल व प रद स यमत. र य दण क रण यत प र द त क म भस भव [39] तत सव व प रवक म श ण ध व भक त य मगन [40] Then Lord Shankara who is all auspicious for all the worlds, would appear in front of you all and would give you salvation. Long time ago, in Dakdakaranya forest, to Sri Ramachandra who had lost his wife, sage Agastya discoursed this Yoga Shastra. The same I would preach entirely to you all. So, listen to me with full focus and devotion. Here ends the first chapter of Shiva Geeta from Padma Purana Uttara Khanda. Thoughts on Chapter One Bhakti Niroopana Yoga Lord Shiva is a Deity of many, often contrasting, characteristics. He is associated with the creative energy of the universe and at the same time with its destruction. Literally his name means One in whom the universe sleeps after destruction and before the next cycle of creation. All that is created must one day disintegrate; this disintegration is a return to the formless void from which creation may once again spring forth. Lord Shiva is the dynamic power behind this endless cycle of birth, death and rebirth. Lord Shiva is the master of Tantric Yoga, an esoteric science of sexuality, and also the Lord of ascetics, renunciates and yogis. He is the god of the battlefield, the cremation grounds, and inauspicious crossroads, and he is accompanied by demons, ghosts, and evil spirits. An often frightening deity, Lord Shiva is also the exponent of the arts and the creator of dance. Lord Shiva represents the destructive aspect of Brahman. That portion of Brahman that is enveloped by Tamo-Guna-Pradhana Maya is Lord Shiva who is the all-pervading Isvara and who also dwells in Mount Kailas. He is the Bhandara or store-house for wisdom. Shiva minus Parvati or Kali or Durga is Nirguna Brahman Himself. With Maya-Parvati He becomes the Saguna Brahman for the purpose of pious devotion of His devotees. Devotees of Rama must worship Lord Shiva for three or six months before they take to worship of Rama. Rama Himself worshipped Lord Shiva at the famous Ramesvaram. Lord Shiva is the Lord of Ascetics and Lord of Yogins, robed in space (Digambara). 14

15 God Shiva is a yogi who has notice of everything that happens in the world and is the main aspect of life. Yet one with great power lives a life of a sage at Mount Kailāṣa. In the Shaiva tradition of Hinduism, Shiva is seen as the Supreme God. In the Smarta tradition, he is regarded as one of the five primary forms of God. Followers of Hinduism who focus their worship upon Shiva are called Shaivites or Shaivas (Sanskrit Śaiva). Shaivism, along with Vaiṣṇava traditions that focus on Viṣhņu and Śhākti traditions that focus on the goddess, is one of the most influential denominations in Hinduism. Lord Shiva is usually worshipped in the abstract form of Shiva linga. In images, He is represented as a handsome young man immersed in deep meditation or dancing the Tandava upon Apasmara, the demon of ignorance in his manifestation of Naţarāja, the Lord of the dance, goodness, humility, and every good quality a human should have. It is said that He looks like an eternal youth because of his authority over death, rebirth and immortality. He is also the father of Gaņeśa, Murugan (Kartikeya), and Ayyappan (Dharma Sastha). ऋषय ऊच.. Chapter Two Vairagya Yoga मक थम गत ऽगस र चन द रस य समन नम. कथ व मवरज द क ष क रय स र घव. तत मक प तव न र फल तद व हममस [1] The Monks addressed Suta and enquired:- Hey Suta maha Muni! What for did Sage Agastya visit Sri Rama in Dandakaranya? In what way did he initiate Rama in Viraja Deeksha? Subsequently, what results did Rama get out of that Deeksha? Kindly narrate the entire story to us in detail. After listening to their request, Suta replied this way:- स त उव च.. र वण न यद स त ऽपह त जनक त मज. तद मवय गद ख न मवलपन न स र घव [2] मनमनमद र मनरह क र मनर ह र मदव मनश. त तत प र ण न स न ज रघ नन दन [3] When Sita, the wife of Sri Rama was abducted by Ravana, Sri Rama was in a desperate mood due to his beloved separation. He didn t sleep day and night, left 15

16 eating food, and lost his valour, and together with his brother lakshmana he was almost became lifeless. ल प द र पमतरज ञआत व तस य समन नम ग त. अथ त ब य स स स र स रत मन [4] अगस उव च.. मक मवष दमस र ज न द र क कस य मवच यमत. जड मक न मवज न मत द ह ऽय प ञ चभ मतक [5] मनल प पररप णमश सक त द नन दमवग रह. आत म न ज यत न व म यत न च द खभ क [6] Having realized about Rama s condition, sage Agastya the consort of Lopamudra came to Sri Rama s place. After that he taught Vairagya to Rama as follows: Hey Ramachandra! Why are you feeling so sad? Think who is Sita. Ignorant people wouldn t understand this secret. This body is made up of five elements (Pancha Bhootam). But soul is unattached to the body and it is beyond the reach of birth and death; also Soul remains unaffected by sorrows. स य ऽस सवमल कस य चक ष ष ट व न व यवक तस थत. तथ मप च क ष ष द ष नम कद मचमद वमलप यत [7] सवमभ त र त म मप तद वद{}द श नम मलप यत. द ह ऽमप लमपण ऽय ज व जड त मक [8] दह यत वम न क ष ठ मशव द भमक त ऽमप व. तथ मप न व ज न मत मवरह तस य क व यथ [9] स वणमग र द व मय दलवच छ य ल मप व. प न त त ङ स तन भ गभ स क वलम क [10] ब हमन नतम बजघन र प दसर र ह. र क चन द र ख मबम बप रमतमबम बरद द [11] न ल न द वरन क शनयनद वयश मभत. त तक मकलस ल ल प त तमद वरदग म न [12] क क ष रन ग ह ण मत पञ च ष शर त त. इमत य न त ढ स त पञ च ष श मसत [13] 16

17 Having a golden hue, having pitcher like breasts, having bimba fruit kind of lower lip, a face resembling a full moon etc.; with such adjectives when a man gets trapped, such ignorant person gets punished by the Manmadha-the God of love! तस य मवव क वक म श ण ष व वमहत न प. न च स न प न ष न व च य नप सक [14] अ तम प र ष प ण द रष ट द ह स ज मवन. य त ङ द ब मल लमपण क तत मक जड [15] I am describing about that kind of person s ignorance. Listen with attention. Paramatma is beyond gender attribute. He is neither male, nor female, nor eunuch. He is formless, omnipresent, a witnesser of everything, and is everything. स न पश मत यक तत क मचन न श ण मत न मजघ रमत. च म त र तन स तस य ब द ध व र त क षस व र घव [16] य प र ण दम क स व ह त त स य द{}घ ण स पद. ज य यमद भ त भ य द महन प ञ चभ मतक [17] That which has soft slender body parts, that is a mala-mootra pinda (a body containing faeces and urine). It doesn t see, smell or listen to others. O Rama! With your divine knowledge look at it once. That body whom you are considering worthy of love and infatuation, is nothing but a bag of skin and flesh. That s full of disgusting materials and hence not worthy of loving or getting attached with. आत म यद कलस त ष पररप णम सन तन. क क तत र क क सवम एव सह दर [18] मनम मत य ग ह वल तदवक त न नत गत. नभस तस य त दग ध य न क मचत क षमत मत [19] तद वद त म मप द ह ष पररप णम सन तन. हन न ष त ष व व स स वय न व हन त [20] In all the bodies which are formed of Pancha Bhoota (Five elements), Lord is present (as soul). When a house is built, sky remains attached to it. However when a house is burnt, it gets reduced to ashes but it doesn t burn the sky at all. Similarly, soul which resides inside the body doesn t perish while bodies perish. 17

18 ह च न न त ह हतश न न त हत. त व भ न मवज न त न य हक त न हन त [21] अस म न न प मतद ख न मक ख दस य क तस त क रण. स वस वर प मवमदत व द द ख र त क त व स ख भव [22] In this world, when one man beats another, one is seen as the punisher and another as the victim. But neither of them is the actual doer. Therefore, O Rama! it s worthless to doubt this fact. Realize your true self, and be in everlasting bliss by leaving this sorrow. र उव च.. न द हस य न द ख न व च त पर त मन. स त मवय गद ख म भस म क र त कथ [23] सद ऽन भ यत य ऽथम स न स त मत त वय ररत. ज य त तत र मवश व स कथ मनप ङ व [24] Sri Rama said: Hey Saint! You discoursed that Paramatma doesn t suffer from agonies caused due to the body. In that case why the pain of love and separation from Sita is burning me? Whatever (suffering) is being experienced by me continuously, you said that s all illusion. How to believe those words? Kindly explain. अन ऽत र न क तस त क भ य न ज प रतप यत. स खस य व मप द खस य तद ब र मह मनसत त [25] The sorrow which torments a man, to experience that sorrow; Or, the pleasure which pleases a man, to experience such pleasure that man himself is responsible but how come someone else is the doer? Please explain that in detail O Sage! अगस उव च.. द रज ञएय श भव य तय स ह यत जगत. य त प रक मत मवद न मयन त ह श वर [26] तस य वयवभ त स त व य प त सवमम द जगत. सर त ज ञआन त मक ऽन मवभ र त म ह श वर [27] Agastya said: Who can understand the Maya of that Maheshwara? This entire universe is illusioned by the Shambhavi Maya of that Maheshwara. Know that 18

19 Maya as Prakriti and that illusionist as Maheshwara. That Maheshwara is himself the form of Truth and knowledge, eternal, imperishable, protector of all the worlds, the supreme soul. He pervades in the entire universe as manifest & unmanifest, living & non-living things. तस य व श ज वल क ह दय प र मणन क तस थत. मवस फ मलङ यथ व ज मय क ष ठय गत [28] अन मदक मस बद ध स तद वद श ह मशत. अन मदव सन य क ष त रज ञआ इमत त स म त [29] The way two fire-sticks produces sparks when rubbed with each other and those sparks spread further (forest fire), similarly, due to the accumulation of Sanchita Karma (accumulated Karmas) that Maheshwaransham (portion of Maheshwara) lives in the hearts of all these millions of living beings न ब क तद धरह क रमश त त च मत चत ष टय. अ करणम र त ह स तत र त प रमतमबक तम बत [30] ज वत व प र प न य क मफलभ र एव त. तत व षमयक त ष स ख व द ख व व [31] Due to being attached with the age old Vasana(s), those souls Which are Maheshwara s reflections are being called as Kshetragya. Mana (heart)-chitta (self)-buddhi (Mind)-Ahankaram (Ego); these four are called as Antahkarana Chatushtaya. In these as a shadow remains the consciousness which is the soul and experiences the results of virtues and vices. त एव भ ञ जत भ ग यतन ऽक तस मन शर रक. स थ वर जङ च मत मद वमव वप र च यत [32] स थ वर स तत र द ह स य स क ग ल लत दय. अण ज स व दज स तद वद क त ज ज इमत जङ [33] Hence happiness or sorrow obtained from subjects, and the body which desires for Bhoga exists in the various forms of living beings That kind of body is of two types called Sthavaram (Immobile) and Jangamam (mobile). Among them Sthavaram body belongs to Trees, bushes, creepers. Jangama bodies are those who are Andajam (egg born), Swedajam (sweat born), and Unbheejam. These are the three subcategories in which Jangamam bodies are classified. य मन न प रपद शर रत व य द महन. 19

20 स थ ण न ऽन स यक त यथ क म यथ श र त [34] स ख यह द ख यह च मत ज व एव मभ न त. मनल प ऽमप पर ज य मत महत श भ यय [35] A Jeeva follows all such karmas and obtains mobility or immobility Whatever body a Jeeva gains, in that body whatever pleasures or pains it gains all those pleasures and pains are not at all his. That s all due to the Shambhu Maya of lord Maheshwara. क क र स तथ ल भ द त सयम व च. हश र त ररषड{}वगम ह क रगत मवद [36] स एव बध यत ज व स वप नज ग रदवस थय. स ष प त तदभ व ज व श करत गत [37] स एव य स स प ष ट क रण स खद खय. श रजतवमद वश व यय द श त मशव [38] तत मवव कज ञआन न न क ऽप यत र क तस त द खभ क. तत मवर द ख त त व मक पररतप यस [39] Kama, Krodha, Lobha, Moha, Mada Maatsarya are called as Arishadvargam. A Jeeva gets shackeled with the aforementioned fetters in Dream state. When he doesn t fall prey to those vices in his Sushupti state (dreamless sleep), he attains oneness with Shiva. If he becomes a prey to Maya, he becomes the reason for his pleasures and pains. Like silver in Suti, this entire universe is seen as illusion in Paramashiva. When analyzed through wisdom, these pleasures and pains would vanish otherwise that s too stubborn to get eradicated. Therefore, O Rama! How do you become sorrowful for Sita? That s worthless to become sorrowful. श र र उव च.. न सवमम द तथ य यन दग र त वय ररत. तथ मप न जह र त तत प र रब द ष ट ल ण [40] त त क य मद थ द नष ट मवद मप मद वज. तद वत प र रब भ ग ऽमप न जह मत मवव मकन [41] तत मक बह न न प र रब समचव स मर. ब त मदव र त र ह क र ऽमप त द श [42] 20

21 अर त प मडत ज व स थ लद ह मव ञ चमत. तस म ज ज व प तय ह य प य मक रयत मद वज [43] Sri Rama said: Hey Muni! Whatever discourse of Vairagya you gave to me is indeed true however due to my Prarabdha Karma the sadness which is burning me like fire, which is caused due to the separation from my beloved is not getting put off. That Prarabdha which is of the form of Shiva is himself tormenting me day and night. Even pride is also like that. In this way if a being gets tormented then there are chances for this body to fall down. Hence Hey foremost devotee of Shiva! Show me the path to Jeevadharana Here ends the second chapter of Shiva Geeta from Padma Purana Uttara Khanda. Lord Shiva and Vairagya Yoga Thoughts on Chapter Two Vairagya Yoga Even though death is the one guarantee we all have in life, it can be deeply painful to come to terms with it. In particular, the death of a loved one can be cause for years of distress. When faced with tragic loss, you may fall into the common trap of blaming yourself for circumstances which were truly beyond your control. And if this happens, it can lead quickly to depression and anxiety. With Shiva s first Truth, Ekagrata, you uncovered the power and importance of single-minded focus. When you dedicate yourself to practicing this and all of Shiva s truths, you will have the help you need to handle many situations life throws your way. But there are circumstances in our lives that require almost super-human strength to get through. These are things that focus alone simply cannot prepare us for. It is especially for these situations that Shiva offers us his second Truth: the practice of Vairagya. The Art of Vairagya To follow in the footsteps of Lord Shiva, we must learn this art of detachment. During times of great difficulty, detachment is like a trusted friend, helping you remove yourself from the intensity of charged emotions such as fear or sorrow or rage. Loss is, sadly, a part of our physical existence. It is neither easy nor desired, but it is inevitable. And what studies on loss and mourning have found is that there is a discernible cycle to grief. 21

22 In her ground-breaking work, On Death and Dying, Swiss Psychiatrist Dr. Elisabeth Kubler Ross ( ) revealed her theory of The Five Stages of Grief. And while other models for the grieving process have since been proposed by experts, they all share the common theme of acceptance as the way forward. In order to reach the phase of acceptance, however, one must achieve a level of detachment. Other experts, such as Dr. Edward T. Creagan of the Mayo Clinic emphasize that grief is a process rather than a state of being. There is no fast-forward through grief, explains Dr. Creagan. It is a necessary process, he adds, with no set timetable for completion. ( Recovery from Loss, Dr. Edward T. Creagan. In his Psychology Today article, Six Mindful Strategies to Recover from the Shock of Loss, Dr. Ronald Alexander, PhD takes a contemporary approach to the ancient wisdom of detachment. Of his 6 strategies, four of them are indeed, directly connected with the power of Detachment. These are: Sit Quietly and Reflect Trust your Inner Resources Learn to keep yourself centred through Unbearable Feelings Practice Mindfulness As you are about to discover through the story of Lord Shiva s own personal tragedy, leading thinkers of our modern world are guiding us to the same profound Truths that were taught by this ancient god thousands of years ago. How to Achieve Acceptance after Loss The process of reaching acceptance after a grievous loss comes about, as we learn through Lord Shiva s own great loss, through applying his second Truth: Vairagya, or Detachment. When we are able to create a degree of emotional detachment from loss or other painful circumstances, it is possible to move forward. This is because until you develop some degree of detachment, you will remain mired in the pain and confusion of your personal tragedy. Lord Shiva is in many ways an enigmatic God. This is due, in large part, to his capacity for detachment. When you consider the stories of his life, many paradoxes arise which can only be understood through the tense of Vairagya. So at one level, Shiva is detached, breaking his ties with his family to meditate. And at another level, he is a loving husband and a doting father. He refuses to abstain from the pleasures of a spouse and parent. But he is still an ascetic. Dressed simply in a loincloth, his hair is matted and ash is smeared on his forehead. 22

23 When you understand the Truth of Vairagya, you have the ability to free yourself of the binding power of emotions. Lord Shiva s role as an ascetic strengthens his ability to regulate and control his mind and emotions. And while you probably cannot simply take off to the mountains to utterly remove yourself from trying circumstances, you can follow the simple practices of meditative focus and emotional detachment. When you do, these will help you cope with situations that can otherwise have a devastating effect on your life. Learning from Loss and Death - Let us see how Shiva handles death When his first wife Sati died under tragic and unnecessary circumstances, Lord Shiva was utterly devastated. In fact, his personal suffering nearly destroyed the world! At first he grieved for Sati, but soon that grief turned to rage. In his anger he began to dance. The ferocity of his rageful dance had a near catastrophic effect upon the Earth. Something had to be done. In this story, the god Vishnu intervenes. And it is thanks to Vishnu s presence of mind that Lord Shiva could be calmed down enough to reconnect with his Vairagya, avoiding further destruction. Even for a great god like Lord Shiva, death can have a devastating effect. For us, trying to deal with the grief, hurt and anger that death or loss brings can be a totally debilitating experience. But if we practice Vairagya, then the healing period is a lot easier. No one can ever be prepared for death, no matter how much they try. The death of a loved one or a pet or even an acquaintance will always come as a shock. The finality of death makes us question our own mortality. It also causes us to face a new, different, and usually unwelcomed lifestyle one without our loved one. This is painful indeed, and raises questions such as: How will I go on without her/him? What am I to do now? What burdens must I now carry alone? How will I face my own, inevitable death? Why did this have to happen? What if I can t go on? When left unanswered, these questions will destroy your inner balance, your focus and your future. 23

24 Thus, during times of great loss, it is essential that you look within and ask yourself such difficult questions. For it is through this type of introspection that you will recognize your own strength to deal with death or loss. Bit-by-bit you will gain detachment from the loss and shift your focus forward into your own future and your own life. Death is not the only situation in which you will need Vairagya. Whenever in life you feel stuck in a circumstance you have no solution for, make every effort to detach yourself from the situation. Pretend you are a neutral, third party observing the situation. Then use focus to examine possible solutions with a clear mind. It is with this degree of detachment, Vairagya, that you will be able to make an intelligent decision one disconnected from emotions. But What is Detachment? Please realise dear friends, that when I talk of detachment, I do not mean a complete lack of emotions. Lord Shiva is the epitome of detachment, while still maintaining a deep love for his family and indeed, the world. Through Vairagya, we can learn to control our emotions as Shiva does. We must learn to keep emotions in check, so that they do not overpower us and control our lives. And we must strive to achieve inner peace and outward calm. For Lord Shiva, detachment means being calm internally as well as externally. Each one of us has some personal history that is responsible for our attitude towards life. Some incidents in your life and the persons responsible for them may have profoundly affected your mind and thinking in a harmful manner. If you have had an impoverished childhood, for example, it can make you miserly. Or if you experienced cruelty from adults you trusted when you were a child, you may still experience fear and lack of trust in relationships. This is why detached introspection is so necessary. When you examine your pain with detachment, your own capabilities and inabilities, you are empowered to make positive changes. We must each come to realize that our personal history should not define and limit our greatest potential. Instead, by using Vairagya, you can develop greater self-esteem and confidence, regardless of previous circumstances or suffering. Through Vairagya, you can move on with your life, detaching yourself from the distasteful incidents you experienced in the past. Then, once you have achieved the right balance between Vairagya and attachment, you come closer to achieving the ultimate goal: Purnatva. 24

25 An Important Note about Vairagya Like everything in life, a Balance is essential. We will as we go along learn much more about the Truth of Balance as Lord Shiva teaches us, but for now, please understand that too much detachment also leads to suffering. It is necessary to find the right amount of detachment. If you become too detached from your life, your loved ones or your dreams, you will find yourself in equal trouble! For you will bring yourself to a state devoid of emotions towards those around you. This will push people away from you, causing pain for all involved. Thus, the goal is to strike the right balance between detachment and emotions, helping you move away from adverse situations, away from brooding and worry, but toward a state of deeper awareness and indeed, compassion for yourself and others. Cultivate Detachment (Vairagya) for Strength in Difficult Times If you have ever faced a distressful loss or terrible tragedy, you know how difficult it is to maintain strength for the other areas of your life your family, your work, and your responsibilities. While Vairagya cannot return a loved one or change the essential nature of your difficult circumstance, it most certainly can aid you. Like a pillar of strength or the shoulder of a most trusted friend, detachment can be there for you in your time of greatest need. And even if you are not undergoing a major loss or challenge, the power of Detachment can free you to move with greater grace, ease and trust in any area of your life. In the full, Lord Shiva Experience program, you have access to the full power of Vairagya through the stories and teachings of Lord Shiva. Not only will you gain deeper wisdom, you ll also get skills and tools for practicing Detachment and easing your mind and heart. Some more learning about Vairagya Yoga in the Bhagavad Gita Vairagya is the opposite of Raga (attachment). Vairagya is dispassion. Vairagya is detachment. Vairagya is indifference to sensual enjoyment here and hereafter. It is the second item in Sadhana Chatushtaya-Viveka, Vairagya, Shadsampat and Mumukshutwa. Vairagya is born of Viveka, or discrimination between Nitya and Anitya (Eternal and non-eternal), Sat and Asat (Real and unreal), Tattwa and Atattwa (Essence and non-essence). Viveka comes through selfless service done in several births and through Puja and Aradhana (worship and adoration of God), and through the Grace of the Lord. From Viveka is born Vairagya. It gives spiritual strength. A man of Vairagya has no attraction for the material world. So Vairagya is a supreme, inexhaustible wealth for spiritual aspirants. Vairagya aids 25

26 concentration of mind (Samadhana) and generates burning Mumukshutwa, or strong yearning for Liberation or Emancipation, or Release. Raga is attachment to objects. Wherever there is a little pleasure, there is Raga. Wherever there is pain, there is dislike. Like and dislike are inter-related. Raga- Dwesha is also one of the important afflictions, according to Patanjali Maharshi. The five afflictions are Avidya (ignorance), Asmita (egoism), Raga-Dwesha (like and dislike) and Abhinivesha (clinging to life). First, there is ignorance, the original Avidya. From this is born egoism, Asmita, and from Asmita is born Raga-Dwesha, and from Raga-Dwesha, Abhinivesha, or clinging to this life. Types of Vairagya Vairagya is of different types or degrees-mridu, Madhyama and Teevra (mild, moderate and intense). Intense Vairagya only will help the aspirant to stick to the spiritual path. If it is of a dull type like Smasana Vairagya, the mind will simply be waiting to get back the objects that were renounced previously, and the aspirant will get a downfall. He will not be able to climb again to the heights he formerly reached. So, the aspirants should be careful. Even though their Vairagya is of a mild type, they should try to make it moderate and then intense. Vairagya comes through looking into the defects of sensual life. Sensual pleasure is not real happiness. It is illusory, transient, impermanent. It is mixed with pain. So, again and again by looking into the defects of sensual life, Vairagya dawns. It should be strengthened through the study of spiritual books, Satsanga, Vichara (discrimination) and enquiry. Need for Enquiry Vairagya should be born of discrimination, enquiry and analysis. By these, the mind is weaned from sensual enjoyments and rendered thin like a thread (Tanumanasi) and only then is Vairagya lasting. Again and again you will have to make enquiry. Physical nudity and external penance do not constitute real Vairagya. Real Vairagya should come from enquiry, Vichara. All these material objects do not give us lasting happiness. They lead us unto pain and sorrow. Such deep enquiry, again and again persisted in for a very long time, produces lasting Vairagya. Vairagya is the real wealth for an aspirant. It helps him to do real Sadhana. It makes the mind introvert. Vairagya puts a brake to the extrovert tendency of the mind. Even if the mind runs towards objects, at once Vairagya will point out that there is pain there, that sensual enjoyment is the cause for rebirth and intense suffering. So the mind is bridled, and gradually through intense practice, it is established in real, lasting, sustained, intense Vairagya. 26

27 Vairagya is of two grades: Para (supreme) Vairagya and Apara (relative) Vairagya. Para Vairagya comes after one attains Self-realisation. The whole world then appears like a straw. This gives intense spiritual strength. An Essential Pre-Requisite Without Vairagya there cannot be any real spiritual progress. In Vedanta it is the only vital, fundamental Sadhana. If you have Vairagya, all other virtues will come by themselves. Patanjali Maharshi says: Abhyasavairagyabhyam tannirodhah-"the mind is controlled by meditation or Sadhana and Vairagya." They are the two wings of the aspirant to soar high into the realm of Immortal Abode. The same thing Lord Krishna also says: Abhyasena tu Kaunteya, vairagyena cha grihyate- "The mind is controlled by practice and dispassion and intense detachment." By Vairagya, the mind is detached. He who works in a detached way is not bound by Karma (action). So it is the aspirants' duty to cultivate this one virtue, or Sadhana-anka-Vairagya. Mental Disposition Vairagya is, doubtless, a mental state whereby the mind does not run into sensual grooves. It moves towards Atman, towards God. Queen Chudalai ruled a kingdom, and yet she had absolute (Para) Vairagya. Even amidst the temptations of the world, she had mental Vairagya, through Vichara and wisdom. So she was not affected in the least by the attractive objects of the world, whereas her husband, Sikhidhwaja, went to the forest, renouncing his kingdom, and yet he was not established in Vairagya. He was attached to the body; he was attached to his Kamandalu (water-bowl). A man may get attached to any object. You see a Vairagi, the common type one comes across. His whole body is smeared with ash, but he will fight for a rupee if he finds you giving a rupee to another Vairagi. This is his mental state. So by external appearance you cannot tell that one has Vairagya. Vairagya is a mental disposition. Sri Ramanuja does not belong to this extreme type of Vairagya-wearing only a rope loin cloth. He lived amidst luxurious things, but his mind was not polluted. He had that mental state of Vairagya, detachment, indifference, born of Viveka. Golden Medium Lord Krishna says that He is not in favour of extreme asceticism: Karshayantah sareerastham bhootagramamachetasah, Mam chaivantahsareerastham tanvidhyasuranischayan. "They torture all the elements in the body and Me also who dwells in the body". Lord Buddha also tortured his body in the beginning but later on he found out that there was not much spiritual progress, and then he came to the golden medium, the middle path. So we should go by the middle 27

28 path always. The body is an instrument for attaining Self-realisation. So you should not torture the body. Whatever is needed for the body, you should have. You should not expose the body to chill. God has given common-sense. So you should practise common-sense Sadhana. There is no harm in taking good, nutritious food, especially if the constitution requires it. You should use common-sense. If you are weak and if you cannot sit for a long time in one Asana, there is no harm in taking a little Chyavanaprash or some fruits. Generally aspirants say, "I have given up umbrella," "I take only one meal." Their whole Sadhana is, "I have given up shirt, I have given up sweater, I have given up shoes, I live only on bread and dal." Their Sadhana consists in "giving up"-give up this, give up that. Real spiritual life does not involve any giving up or taking. The only thing is that you should not give too much leniency to the mind. It will hurl you down. Always be watchful. Be eternally vigilant. Some Noted Vairagis Swami Krishnashram of Gangotri was a great Vairagi. For many years he was living without clothing in the icy region, and he used to sleep over the ice sometimes. Avadhoota Kesavananda was another Vairagi. He was living in Rishikesh. He was very much liked by Malaviyaji. He always slept on grass. Malaviyaji once took him to Mussoorie. He refused to sleep on a blanket. It was raining, and Malaviyaji had to bring grass for him to sleep on. He was a Vairagi. Viragi is a cult. They smear ash all over the body and make the hair look golden, and they wear a very thick rope as a waist-cord. They do Panchagni Tapas. They have a good and strong constitution. There was another great Vairagi, the Sendamagalam Brahmendra Swami. He was an Avadhoota or one who does not wear any clothing. He lived a very austere life. A real Avadhoota is one who has shaved his mind of all Vasanas (desires). When all Vasanas are destroyed, you will have Manolaya (dissolution of the mind). Each one will have to do Sadhana according to one's constitution and strength. What one does may not suit another. Another renowned Vairagi was Swami Narayana who lived in Swargashram. For some time he would take only milk, and for some time only Dal (pulse soup). His blanket was only two layers of grass specially arranged for him. He would not use woollen blanket. 28

29 Common-sense Approach Vairagya is necessary, but too much of it will produce a dilapidated constitution. You will then have no progress in Sadhana. So use your common-sense and take whatever you require. This is my doctrine. Train the stomach in different ways. Lord Krishna says clearly that the food should be Snigdha. One should take wholesome food. One should not get attached to food, nor should one be particular about select dishes. You should eat to live, not live to eat. The stomach should not be made sensitive by continuous bland diet. Occasional fasting is good. Impure, intoxicating and non-vegetarian food should be avoided. Whatever you take, it must be digested. Thus, you will have no difficulties. Wherever you go, you will have perfect balance and your constitution can function under different climatic conditions and on different kinds of food. That is called common-sense discipline. How To Develop Vairagya? By looking into the defects of sensual life and reading books on Vairagya, lives of saints, Bhartrihari's Vairagya Sataka, and 'Vairagya-prakarana' in Yoga Vasishtha, dispassion should be cultivated. These will increase your desire for liberation and your conviction in spiritual life. Advanced students should not think that they have attained Self-realisation, and that they need not study these books. These books are important to neophytes, middle students and advanced students, too. You should study my books How to get Vairagya and Vairagya Mala. If you are established in Vairagya, the super-structure of Samadhi, Ritambharaprajna (Truth-consciousness), will be duly attained. Some of the important Slokas, if you can remember daily, will be a great help to you. In the Bhagavad Gita there are the verses: "Anityam, asukham..." "Duhkhalayam, Asaswatam..." this beautiful body, which we worship and adore, is subject to so many diseases. Sareeram vyadhi mandiram-"the body is the abode of diseases." Anityam, asukham, duhkhalayam, asaswatam; ye hi samsparsaja bhoga duhkha yonaya eva te. In the early morning you should repeat these Slokas. Then you can start your meditation. Indriyartheshu vairagyam, anahamkara eva cha, janma mrityu jara vyadhi duhkha doshanudarshanam. "Birth is painful. Death is painful. Old age is painful. Disease is painful." Again and again you should meditate on these verses. If you have Vairagya your Sadhana is over. Yattadagre amritopamam pariname vishamiva. "In the beginning sensual pleasures are like nectar, but in the end they are like poison." Too much sugar produces diabetes. Too much meat produces albumen in urine. Seeing too many pictures leads to defective vision. Too much indulgence produces debility and impotency. Asaya badhyate loko, karmana bahuchintaya, 29

30 Ayuksheenam na janati, tasmat jagrata, jagrata "Man is tied by thousand ties, thousand desires and expectations and hopes and anxieties. But he does not know that he is advancing in age." "Vairagya Dindima" of Sankaracharya is a very great help to aspirants. Way To Immortal Abode Patanjali says, Sarvam duhkham vivekinah-"everything is only pain for the wise." Even Rasaswad (blissful experience in Sadhana) is a hindrance. One gets false satisfaction and stops his Sadhana, thinking that he has attained Selfrealisation. Only in Nirvikalpa Samadhi there is the greatest happiness. All others are productive of pain. So let us remember all these points, and cultivate Para-Vairagya, real Vairagya, born of Viveka, Vichara and enquiry. Otherwise, you will only remain half-baked aspirants. May Lord grant you all Para-Vairagya. May you all be established in Vairagya. It is the only vital, fundamental Sadhana for all people to get themselves established in their own Satchidananda Swaroopa, whose Swaroopa is Vairagya, whose Swaroopa is Sannyasa, whose Swaroopa is Nivritti. Behold! Listen! Come! There is a way to the immortal abode. There is a way to supreme happiness. There is a way to the fourth state. There is a way to the fourth dimension. Follow the way. That way is Vairagya. Serve, love, give, purify, meditate, realise, be kind and be compassionate. What is true Vairagya? UNNECESSARY torture of the body in the name of Tapas is highly depreciable. This is Asuric Tapas of ignorant persons. This is condemned by Lord Krishna in the Bhagavad Gita. Body is the moving temple of the Lord. It is an instrument for Self-realisation. You cannot do any Sadhana if the body is not kept strong and healthy. Attachment to Vairagya is as much an evil as attachment to sensual objects. Give up Vairagya-Abhimana. This Abhimana of Sadhus and Sannyasins is more dangerous and inveterate than the Abhimana of worldly person. Vairagya-Abhimana is a deadly canker. It is difficult to get rid of the Vairagya- Abhimana as long as there is the body-idea. The feeling, 'I am a great Vairagi or Tyagi' is Vairagya-Abhimana. The body of a Sannyasin who has dedicated it unto the service of humanity, is a public property. He has no claim on it because he denies the existence of body and tries to feel always; 'I am Shiva (Sivoham).' The public will take care of his body. Lord Buddha tortured the body, did severe austerities, gave up food and yet he was not able to attain the goal. He heard the song: 30

31 Fair goes the dancing when the Sitar's tuned, Tune us the Sitar neither low nor high, And we will dance away the hearts of men. The string o'er stretched breaks and the music flies, The string o'er slack is dumb and music dies, Tune us the Sitar neither low nor high. Then he ate food, adopted the middle path and succeeded in achieving Nirvana. Extreme asceticism is not at all necessary for attaining perfection. What is wanted is strong mental Vairagya born of strong discrimination. All bodies are not fit for the practice of severe austerities. The body will drop down if you tax it too much by way of rigid Tapas. Do not spoil your health and body in the name of Tapas. Have a strong, healthy body, but have no attachment for the body. Be prepared to give it up at any time for a noble cause. The care-taker of the horse feeds it with proper nutrition when it is over-worked, when it is ailing. Then only it is ready for further work. Even so, this body should be injected with proper nutrition. Then only it will turn out good work. Then only it will soon regain its lost vitality on account of over-work or ailment. Work will suffer if the body is not well attended to. When the body grows old it must be well protected against cold and well-looked after. If hard Titiksha is practised now it will give way soon. Consequently the other shore of immortality and fearlessness cannot be reached. O Ram, neglect not this body. The society and Prakriti will extract and continue to extract as much work as possible from those selfless workers who have dedicated their lives to the service of humanity. They are yoked to service till the last breath leaves their bodies. Lord Vishnu instructs Prahlada, My dear Prahlada! Enough of your Tapas. Take care of your body. Rise from your Samadhi. Serve people now. Disseminate Bhakti far and wide. Yoga Vasishtha speaks of one as a 'Maha Tyagi' and 'Maha Bhogi', who has renounced the idea of 'I am a Tyagi' and 'I am a Vairagi', who neither accepts nor rejects things that come by themselves by identifying himself with the silent witness, the Immortal Atman, who feel always 'I am Akarta (non-doer)', 'I am Abhokta (non-enjoyer)' even while moving amidst objects. The Bhagavad Gita says, But the disciplined self, moving among sense-objects, with senses free from attraction and repulsion mastered by the Self goeth to Peace. (Chapter 2: 64.) Some neophytes and raw aspirants pose themselves for 'Maha Tyagis' or 'Maha Bhogis' and quote scriptures also: 'We eat without tongues; we see without eyes.' The thief of the hypocrite will be found out soon. They are just like the people who catch fishes from the Ganges to satisfy their palates and quote Gita: 'Nainam Chindanti Sastrani Nainam Dahati Pavakah; Na chainam kledayantyapo 31

32 na soshayati marutah - Weapons cleave him not, nor fire burneth him, nor waters wet him, nor wind drieth him away.' Sublime philosophy indeed of perverted people with perverted intellect! The gilded ornaments cannot shine for a long time. The crow that shines under borrowed feathers of the peacock will be found out soon. Their Trishnas and Vasanas will burst out and any lay bystander can detect the hypocrite without and difficulty. A Maha Tyagi or Maha Bhogi will not refuse to accept some mangoes or a cup of milk when they come by themselves. But he will not crave for them. He will not say, 'I have enjoyed to-day good mangoes or good milk.' If an aspirant is seriously ailing, if he is not able to eat solid food-stuffs, if there is a feeling of want in him for milk, if he has no money with him to purchase milk, if any devotee causally offers of his own accord some milk, he should not refuse it. God works mysteriously. He takes care of his devotees by working through the minds of various persons. The child sometimes eats food at night while he is sleeping. If the mother asks the child in the morning, 'Baby, you took food last night,' he replies, 'I have not taken anything last night. You are playing and joking with me.' Such is the condition of a Jivanmukta, or a Maha Tyagi or Maha Bhogi. He eats and yet he does not eat. He eats without a mouth and smells without a nose. Sometimes a man talks at nigh when he dreams. If you ask him when he comes to waking consciousness, 'O Prem, do you know that you talked last night when you were dreaming? He replies, 'I do not remember anything.' Such is the state of a Jivanmukta or a Maha Tyagi and a Maha Bhogi. Durvasa ate a sumptuous meal and yet he said, 'I am a Nitya Upavasi. I do not eat anything. I take grass juice only' because he identified himself with the Atman who is always the witness and the non-enjoyer. Lord Krishna is regarded as a Nitya Brahmachari though he was with Radha, Rukmini and Satyabhama. Sage Tiruvalluvar said to his wife, 'My beloved! say unto the river that my husband, a Nitya Brahmachari, has commanded you to give path of way. She will at once yield and you can cross it without a boat.' She repeated the words of her husband and crossed the river immediately. She was quite amazed at the words of her husband and asked him, 'My Lord! you are living with me and yet you say that you are a Nitya Brahmachari. I am struck with wonder. I am puzzled. Kindly explain this philosophy'. Tiruvalluvar replied, 'I am immortal Atman. I have realised this through direct cognition (Anubhava). I do not do anything. I am the silent witness. The senses, body, mind and intellect are my instruments. I am entirely distinct from them.' Tiruvalluvar's wife understood the nature of the soul and then she became silent. Ordinary aspirants with delicate health should not take recourse to the practice of drastic austerities. He who has attained Kaya Siddhi can do any kind of Taps because his body is adamantine. If an aspirant with delicate health gives up food 32

33 and tries to live on Neem leaves alone, the obvious result is that he will get various sorts of gastro-intestinal diseases and pass away soon. This is the fruit obtained by persons who practise Tamasic Tapas. If you have mastery over the pair of opposites, viz., heat and cold, if you can bear intense heat and intense cold, if you can remain without clothing in the icy Gangotri, this is highly creditable indeed. But if your frame is delicate, if you attempt to stand before the sun in summer for some hours, if you throw off your clothing in the Gangotri all at once, you will die immediately of sunstroke or pneumonia. You should not attempt to take recourse to these hard practices. What little you will gain by Japa and meditation in this birth will be lost and you have lost one chance given by the Lord in this birth to reach him, by your foolish practices or Tamasic Tapas. An aspirant gave up his clothing all at once. He developed rheumatism, malaria, enlarged spleen and died within a short time. During the period of sickness all cravings that were temporarily suppressed asserted themselves with re-doubled force. He became a slave of the tongue. He craved for many varieties of food. He could not suppress them. He ate indiscriminately and died of acute diarrhoea. An aspirant said, I have not realised the Self though I did mediation for some years. I am going to commit suicide with the Bhava I am immortal Atman. I have got full Vairagya. No sin will cling to me, because my motive is pure. I will attain Self-realisation. He is actually committed the abominable act. Do you think that he realised his Self by this act? Do you find such a statement anywhere in the scriptures? Certainly not. This is extreme foolishness. Some aspirants who have no idea of the nature of true Vairagya, who have no lived under the guidance of their masters for some time, commit such ignoble acts. They can never get salvation by taking to wrong Tapas though their Bhava (motive) may be pure. They cannot entertain the Bhava 'I am Atman' just at the time of committing the act. Horrible thoughts will crowd at the critical juncture. They will have to share obviously the fate of Pretas (ghosts). The mind should gradually be weaned off its old habits and cravings. If you cut off all at once its pleasure centres, it will get puzzled. That is the reason why young aspirants who take to too much Vairagya commit the ignoble act of committing suicide. You should train the mind in meditation gradually and make it taste the inner bliss. Gradually it will leave off its old habits and old cravings and you can get yourself established in true Vairagya. The more the Viveka, the more the true Vairagya. The flower of Vairagya gradually grows in the garden of Antahkarana, from the understanding that the world is a mere appearance and full of miseries and that Brahman alone is the only reality full of knowledge and bliss, and through continued practice of meditation and association with the realised souls for a protracted period. Eventually all objects of the world appear before the dispassionate soul as 33

34 trifling or worthless things. He will not give up his new spiritual life even if the wealth of the whole world is offered to him. Aspirants should give up those articles of food which they like best for some time. They should discipline all the Indriyas in a perfect manner. They should always lead a simple life. They should always eat simple food. But they should not become slaves of Vairagya Abhimana. Vairagya is a mental state. The Lord infuses this in his devotees in order to get rid of the clinging to sensual objects. May you all become Maha Tyagis and Maha Bhogis! May you all be free from the canker of Vairagya Abhimana! May you all possess true lasting Para Vairagya! May you all attain Kaivalya or Perfection! अगस उव च.. Chapter Three Viraja Deeksha Lakshana Yoga न ग ह ण मत वच पथ य क क र मदप मडत. महत न र चत तस य ष ररव भ षज [1] ध य स द र य न त स त द र त न मयन. आय स यमत नरश र ष ठ स कथ तव स मनम [2] Agastya said: One who has become a slave of Lust and anger kind of six vices, he turns a deaf ear to words of wisdom. A man who desires to die wouldn t consent to take a healing medicine. Similarly, O Rama! Your wife Sita has been stolen away by illusionist demon Ravana and has been kept in his remote place. How can such a lady come back to you? बध य द वत सव म द व रर कम य थवत. मक च च र ररण यस य स मत स र ङ न [3] भ ङ क मत रल क क तखल य श भ वरदमपमत. मनष कण क तस य जय कथ तव भमवष यमत [4] That Ravana in whose palace Gods of heaven are enslaved, who gets fanned by the wives of those gods, and additionally that Ravana rules over the three worlds fearlessly due to the boons of Maheshwara; to defeat such a mighty demon is it possible for yourself? इन द रमजन न प त र यस तस य स त शवर द धत. 34

35 तस य ग र स गर द व बह व र पल मयत [5] क म भकण मह वय भ र त यस य क तस त स रस दन. अन मदव य स स य मश रज व मबभ षण [6] Moreover, he has a son named Indrajit. Due to the boons and blessings of Paramashiva he didn t taste defeat till date. Unable to stand in front of him many a times Gods fled away. On top of that, Kumbhakarna another mighty demon is Ravana s brother. Also, the immortal Vibheeshana having many divine weapons is also his another brother. द ग यस य क तस त ल क ख य द ज य द वद नव. चत रङ बल यस य वतमत क म स ख यय [7] एक मकन त वय ज य स कथ न पनन दन. आक क षत कर त ब लश न द र स यथ. तथ त व क ह न जय तस य मभव मस [8] The fort called Lanka which is his capital is impregnable to Gods and demons. Also, he has a Chaturangini army which consists of billions of horses, elephants, and soldiers. How is it possible for you alone to defeat such a mighty demon? You who has become a victim of desire and attachment are thinking of defeating that mighty demon. It looks like a child trying to grab the moon in his fist in infancy stage. श र र उव च.. क षमत रय ऽह मनश र ष ठ भ य म रक षस ह त. यमद त न मनहन य श ज वन ऽक तस त मक फल [9] अतस त तत त वब न न मक मचत प रय जन. क क र दय सव दहन त य त तन [10] अह क र ऽमप मनर त ज वन ह द त. ह त य मनजक य शत र ण ऽव तस य व [11] Sri Rama said: O great Saint! I m born in Kshatriya clan. My consort Sita has been abducted by Ravana. Hence what s the use of remaining alive if I can t rescue her back from the trap of that Ravana? Therefore, there is no use if you preach me tatwa bodha. My body is buring with anger etc. qualities. My Ego is like ready to take my life away. यस य तत त वब भ त स स य त स ल क प र ष. 35

36 तस म त तस य व प य लङ मयत व म ब म रण [12] The man whose wife gets abducted by an enemy and during that moment of insult caused by his enemy if a man gains interest in Tatwa jnanam such a man is regarded as the lowest among men. Hence, suggest me the ways to cross the ocean and defeat my enemy viz. Ravana. अगस उव च.. एव च रण य मह प वमत पमत व यय. स च त प रसन न भगव क त त थ प रद स यमत [13] द व रज य शक र द हमररण ब रह मण मप व. स त वध य कथ व स य कर न ग रह मवन Agastya said: In that case, take the refuge of the eternal (undecaying) lord Shiva the consort of Parvati. If that paramashiva gets pleased with you, then know that he is the only one who can fulfil all your wishes. The king of lanka viz. Ravana is unconquerable even to Indra and other deities including brahma and Vishnu. Hence without the grace of Lord Shiva it s not possible for you to vanquish Ravana in battle. अतस त द क षमयष य म मवरज गम मश रत. त न ग न र त मत व महत व त ज य भव [15] य न हत व रण शत र न सव मन क अनव प स स यमस. भ क त व भ ण ल च मशवस य ज य प स स यमस [16] स त उव च.. अथ प रणय र स त दण वन मनसत त. उव च द खमन म प रह ष ट न र त मन [17] For that reason, I would initiate you under Viraja Deeksha which pleases lord Shiva. By following that method your human nature would get discarded and you would get filled with supreme aura. This method would fulfil your dream of vanquishing your enemies. Suta said: After that, Sri rama did prostrations to Agastya, became filled with happiness and said the following words श र र उव च.. क त थ ऽह न ज त व क त त थ गत. 36

37 प त म ब म प रसन नस त यमद मक द लमभ. अतस त मवरज द क ष ब र मह मनसत त [18] Sri Rama said: O sage Agastya! I have become blessed today due to your grace. It looks like my wishes are going to be fulfilled now. You are the one who drank the entire ocean in three holy sips, when such a great sage has blessed me, how can I not succeed in achieving my goals? Therefore initiate me at the earliest. अगस उव च.. श क लपक ष चत दमश ष टय व मवश षत. एक दश स व र आद र मय व स रभ त [19] Agastya said: Eitehr on the Chaturdasi (fourteenth day) in Shuklapaksha (fortnight after the new moon day), or on the Ashtami day (eighth day), or on the Ekadashi day (eleventh), or any monday which falls under Arudra star; one should begin this rite called Pashupata Vratam. य व य ह य र द र य म पर श वर. पर त परतर च ह पर त परतर मशव [20] ब रह मण जनक मव वम व मय सद मशव. ध य त व म न ऽवसथ य म मवश ध य च प थक प थक [21] पञ चभ त मन स यय ध य त व ग णमवम क र त. त र पञ च चतस रश मत र त र मदस तत पर [22] एक त र त र मह द व दश व यवक तस थत. क तस थर त स थ प य त भ त व व रत प श पत चर त [23] The Lord whom scriptures call as Rudra, Parameshwara (greatest lord), Paratpara (higher than the highest), Shiva (auspicious), the father of Vishnu, Agni, Vayu kind of gods; that bhagawan Sadashiva has to be meditated upon. Then one should worship the fire, and subdue the five elements. One should follow this Pashupata penance by following the matras of any of the type called Panchachatushtridwaika (five-four-three-two-one). इद व रत प श पत कररष य म स सत. प र तर व त स कल प प य मन य म स वश खय [24] उप मषत श मच स न त श क ल म बर र स वय. श क लयज ञओपव तश श क ल ल न ल पन [25] 37

38 ज ह य मद वरज न त प र ण प न मदमभस तत. अन व क क ग र सम द ज यचर न प थक [26] Agastya started narrating the sequences of the Pashutpata Vratam (Viraja Deeksha) to Rama as follows. In the early morning, one should become purified by taking bath, shouldn t eat anything, should wear clean clothes, should do Sankalpa (holy decision), should apply white holy Srigandham (sandal paste of bilva tree), should wear flower garlands, should utter the Viraja mantras by subduing the Prana, Apana kind of winds, should ignite fire by utterring yaateange riti etc mantras, and then apply the holy ash in three horizontal lines format on all over the body by utterring bhasmadaayagni etc. mantras. The one who applies ash in this manner on his body, he becomes freed of all his sins. There is no doubt in this. आत मन म स र प य य त अ मत त रत. भस म द य म ररर त द मवम ज य ङ मन स स प श त [27] भस म न न भव मद वद व न ह प तकस भव. प प मवम च यत सर त च यत च न स शय [28] व यम यमत भस म व यमव न भस मस य त. भस मस न नरत मवप र भस मश य मजत क तन द रय [29] सवमप पमवमन म मशवस य ज य प न य त. एव क र ह भ ग मशवन सहस रक [30] इद त स प रद स य म त न सव मथम प स स यमस. स त उव च.. इर त क त व प रदद तस म मशवन सहस रक [31] Since this Vibhooti (holy ash) is Vahni-Veeryam, the one who subdues his senses, bathes his own body with this ash, sleeps in the ashes, and never leaves the ashes, such a person becomes freed of all kinds of sins and gets Sayujyam (becoming one) with Shiva. O great king Ramachandra! You follow this procedure. I would preach you Shivasahasranama (thousand names of Lord Shiva). With the effect of these divine names you can achieve all your dreams. Suta said: In this way that great sage preached Rama the thousand names of Shiva व दस र मभ मनर त मशवप रर त क षक रक. उ च त न र त व जप मनर त मदव मनश [32] 38

39 तत प रसन न भगव न ह प श पत स क. त भ य द स यमत त न त व शत र न हत व ऽऽप स स यमस मप रय [33] तस य व स स य ह त म य त स द र श षमयष यमस. स ह रक ल जगत स तत प वमत पत [34] तदल भ द नव न जयस तव स द लमभ. तस म ल लब तद व स शरण य मह श कर [35] Moreover that sage spoke the following words: O Rama! These thousand names of Shiva are summary of vedas (Veda saaransham) and can grant the devotee with the vision of Lord Shiva. You should chant these Vedasaara Shiva Sahasranama day and night with full devotion. Consequently, Lord Shiva having become pleased with you. would gift you the Pashupatastra weapon. By possessing that weapon you would become powerful enough for slaying your enemies and can gain your beloved wife back for yourself. With the power of that missile only you can even dry up the limitless ocean. The weapon which acts as the primary cause behind the dissolution of universes during the end of time, unless that supreme weapon is possessed by you, victory over the demons is not possible. For that reasonn in order to gain that supreme weapon, take the refuge of that Eswara. Here ends the third chapter of Shiva Geeta present in Padma Purana Uttara Khanda. Thoughts on Chapter Three Viraja Deeksha Lakshana Yoga Deeksha People visit places of power, and people of power. Deeksha is a phenomenon of power. Man has been endeavouring to raze down the wall of mind that separates him from God or the Transcendental. Meditations, techniques, teachings and every form of effort to still thought, instead of leading him to the goal, have made it farther away. Sri Bhagavan says, "Thought cannot end thought; effort cannot end effort, the self cannot end itself." Every pursuit strengthens the pursuer and meditation the meditator. When you know that the effort is counterproductive, a new form of effort arises - the effort to stop all effort. Effort multiplies in an exponential ratio, effort, effort two, effort three. Thus numerous seekers fighting their battles with the 39

40 mind have lost hope. A spiritual awakening calls for the outbreak of a massive phenomenon and 'Deeksha' is the response to that call. It is 'God' or 'The Divine', now punching a hole in the wall for man to cross over. 'Deeksha' is based on an ancient principle that says, 'anything could be transferred, be it states of consciousness, wisdom or energy'. In the Vedic lineage there is a story of a master who enraged at his disciple demanded that he return the wisdom imparted to him. The obedient disciple coughs out a 'golden ball of insights' bestowed by the master. The 'Pentecost' phenomenon where the apostles laid their hands and people had a plethora of experiences also testifies the principle of transfer. In many eastern traditions the masters used 'Mantras' to transfer spiritual experiences and wisdom. Deekshas by themselves have varied forms; the transfer by touch (Sparsha Deeksha), transfer through eyes (Nayana Deeksha), transfer through an intent (Smarana Deeksha), etc. Based on the evolution of the individual (giver and the receiver) the mode of deeksha undergoes a change. Deeksha thus given affects a neuro-biological change. There are sixteen centres in the brain responsible for definitive experiences like sensory perception, emotions of jealousy, hatred, fear, compassion, love, joy, separation, connectedness, creativity, learning, etc. deeksha results in the activation of certain centres and the de-activation of certain centres bringing about a shift in the perception and experience of life. The process finally lands the seeker in a permanent, incredible state of consciousness. A unique feature about this phenomenon is 'a deeksha given is also deeksha received'. When you receive a deeksha, you are a beneficiary. That is well known - but when you give a deeksha, your spiritual process is accentuated to a great extent. You play a role of a helmsman who himself crosses the river rowing others ashore. Millions across the globe are partaking divine grace in the form of Deeksha that quenches everyone's thirst. It is the convergence of man's passion and God's compassion. What is enlightenment? Enlightenment is the ability to see reality as it is, without the layers of interference and interpretation imposed by the mind. It is freedom from the perceived notion that we are separate from God. It is the dissolution of our belief in our small self. It is living with full awareness of our divine nature. What is a deeksha? A deeksha is the transfer of divine energy directed by Bhagavan and Amma, which create a neurobiological shift in the brain, ultimately leading to enlightenment. Although usually a hands-on experience, the transfer can also take place through the eyes, prayer, or intention. 40

41 How does it work? To make the deeksha energy easy to transmit, receive and integrate Bhagavan has packaged for want of a better word, this divine energy into a golden sphere. When a strong connection is established between the deeksha giver and Bhagavan, Bhagavan transmits this golden ball to the deeksha giver, who in turn pours it into the crown chakra of the recipient. At this moment the recipient may feel tingling and a sensation like cool water flowing into the top of the head. Once deeksha is given it is like an electrical energy flowing through the recipient that affects the brain, the spinal cord, and what we call the ductless glands or the chakras. Most of the work is being done on the frontal lobes and the parietal lobes of the brain. There is an activation of the frontal lobes, and adeactivation of the parietal lobes, plus some energy is sent into the ductless glands to reactivate these chakras. The nervous system is also worked on and strengthened to allow for stronger currents of energy to pass through the body safely. The DNA is altered to further facilitate our awakening. Do note that the golden ball is transferred only during your first deeksha. Subsequent deekshas will deepen your state. What happens once this golden sphere enters my crown chakra? Once this golden ball enters your crown chakra it immediately begins to initiate your awakening. It will work with your kundalini allowing more energy to flow through the chakras for healing, balancing and full functionality. As described above it will also work on your brain, nervous system, DNA etc. Much of the work will be done when you are in a state of deep rest (sleep) or relaxation. How does this golden sphere know what it needs to do for me personally? The golden ball has been cleverly designed and comes with its own intelligence. This intelligence works directly with your higher self to determine exactly what is needed for your personal growth, healing and enlightenment. All you need to do is surrender to the process and enjoy the benefits. Why is it recommended that I lie down after receiving deeksha? It is recommended that you lie on your back for at least 15 minutes after receiving deeksha so that your body can assimilate the deeksha energy more effectively. Although in some cases and for some people this is not possible, so those people will get the maximum benefits as they go to sleep that night. How long does this deeksha energy stay within me? The deeksha energy works powerfully in you for about a week, after that the effect of the deeksha begins to subside. This is very important to keep in mind as 41

42 in the days following your deeksha transfer you may experience and process many things, see further in this article for a list of common experiences. Do I receive just one deeksha or do I need to receive many to become enlightened? It has happened that some people have become fully and permanently enlightened by receiving just one deeksha. But for the majority it takes many. Here in the west we hold on so tightly to our beliefs, and we value above all other things our intelligence and independence, unfortunately this is exactly why it is so hard for the westerners to go into a state of enlightenment although not impossible. Sri Bhagavan has regularly stated that we are bathing in God s grace but we do not receive it because our heart is closed. To partake fully of this divine grace (deeksha is given to us through divine grace) we must open our heart and live in love and gratitude THIS IS THE KEY. As soon as we do this every cell in our body will be singing divine praises as it is filled with grace! Enlightenment happens easily when the heart is fully opened and one is living in a state of love, gratitude and surrender, completely trusting that spirit is in control and is the provider of all things. Resuming the Experiences of Oneness Blessing / Deekshas Deep states of peace, love and gratitude for no apparent reason. Temporary connection to all creation. See life as one big joke (not take things seriously) and laugh at everything. Profound and spontaneous insights about life and yourself. Clarity and even solutions to issues that are currently causing you suffering. Sudden pains in areas of the body as the energy moves through and clears blockages. Heart palpitations as the heart chakra is energised and healed. Headaches. This is normal and quite common as the brain is worked upon. Temporary forgetfulness or absent-mindedness. Vivid dreams with messages. Nightmares as we burn away or process our karma. A deep sense of everything will be alright now, or spirit is in control. Heightened awareness. Increased sensitivity to smell, sight, hearing, touch, or other people s emotional states. Feeling depressed, argumentative or emotional for no apparent reason. 42

43 Waking up in the middle of night drenched in sweat. This is the burning up of toxins and negative energy in the body and aura and can last for up to 3 nights. It is nothing to worry about. The above is all part of the normal healing process we may go through and is no need for concern. But, if you still feel worried please give me a call and I will help you in whatever way I can to move more easily and comfortably through this period. The healing process can be uncomfortable and even painful at times but once you are sufficiently healed, you will begin to experience amazing things! So hang in there, as the end result is very much worth it. This has been given for information only. Be careful with this practice. After local deekshas practices, in Europe as an example, there are people who have become psychotic. Some have to be admitted to mental hospitals, a few have even committed suicide" The best you can do to achieve self-realization is practicing meditation. Deeksha as explained is for information only. The very best and safer way is the practice of meditation. (Many teachers and gurus cannot be trusted, and has become big business.) I recommend the art of meditation for spiritual growth and unfoldment. स त उव च.. Chapter Four Shiva Praadurbhaavam एव क त व मनश र ष ठ गत तक तस ममन नज श र. अथ र मगर र स तक तस मन ग द वर त [1] मशवमलङ प रमतष ठ प य क त व द क ष यथ मवम. भ मतभ मषतसव मङ र द र क ष भरण य मत [2] अमभमषच य जल प ण ग त मसन ध स भव. अचममयत व वन प ष प स तद वद वन फल रमप [3] भस म न न भस मश य व य घ रच मसन क तस थत. न म सहस र प रजपन न मदव नन [4] स क फल ह र स पण मशन क तस थत. स क जल ह र स च पवन शन [5] 43

44 श द प रसन न त म ध य यन न व ह श वर. ह त पङ कज स स न द ह म ररण [6] चत भ मज मत रनयन मवद य क तत पङ ज र. क म स यमप रत क श चन द रक म स श तल [7] सव मभरणस य न गयज ञओपव मतन. व य घ रच मम बर र वरद भय ररण [8] व य घ रच त तर य च स र स रन स क त. पञ चवक चन द र मल मत रश लड र र [9] मनर त च श श वत श द ध र ध व क षर व यय. एव मनर त प रजपत गत सचत ष टय [10] Suta said to Saunaka sages: In this way sage Agastya initiated Sri Rama and went back to his hermitage. Here near the bank of sacred Godavari river, Sri Rama established a Shivalinga on a hilltop, and in the prescribed manner he underwent the deeksha. He smeared all his body parts with holy ash in a three horizontal lined fashion, worshiped Shivalinga with forest flowers and leaves being seated on the tiger skin. He chanted the Veda Saara shiva Sahasranamavali. This way he spent one month living only by eating fruits, next month he lived by eating only leaves, next month he sustained himself only on water, subsequent month he survived only by consuming air. He remained pious and maintained all pious qualities like serenity, sense control etc. and with a cleansed heart he meditated on Lord Maheshwara who resides in the heart, who is higher than the highest, who is of androgenous form (Ardhanareeshwara), who has four hands and three eyes, who is like lightening flash of red color, who has braided (matted) hair, who has an aura which equals the brilliance of crores of suns, whose aura is as cool as the coolness of crores of moons combined, who wears many ornaments, who wears snake as a sacred thread, who wears tiger skin as garments, who keeps one hand in blessing posture, who is saluted by all gods and demons, who has five faces, who wears a crescent moon on his head, who holds a damaru (musical instrument), and trident, who is eternal, who is unblemished, who is imperishable. In this way Rama spent four months of Deeksha. अथ ज त ह न द प रलय म ब दभ षण. स द र थन द भ त न दर वमनभ द{}ध वमन [11] र द रब ण म स द प तभ रश क तर प रमवभ र. 44

45 त कण मथ स भ र य वत पश मत प ष कर [12] One fine day Rama heard a terrible and fear striking sound which resembled the roars of oceans as made during the time of cosmic dissolution, which resembled the sound made by the mount Mandara during the churning of ocean, which resembled the terrible sound made by the arrow of Rudra when shot while destroying the three cities. Hearing that fear striking terrible noise Rama looked around startled with fear. त वद व ह त ज स स य स त प र मद वज. त जस त न स भ र न पश त स मदश दश [13] अन ध क त क षणस त ण ह य त न प त मज. मवमचन त य तकम य स द र त य मद वज श वर [14] Rama beheld a huge brilliance spread all around. Seeing that in a confused state Rama looked around in all directions. Due to that high intensity brilliance for a second Rama felt as if he went blind and couldn t see anything apart from light. He thought all that was probably the illusion of some demons. अथ त थ य ह व र सज ज क त व स वक न. अमवध यमन नमशत ब मण मदमव य स रमभ क तन त त [15] आ य व र ण स य हन स रप वमत. मव चक र ह चक र क लचक र च व व [16] र द र प श पत ब र ह म क ब र क मलश मनल. भ गमव मदबह न स ण य प र य ङ क र घव [17] Thereafter Rama stood up holding his Kodanda bow in his hands, and projected in the air many divine missiles (arrows) through the power of Mantra viz. Agneyam, Varunam, Mohanam, saurapaarvatam, vishnuchakram, mahaachakram, kaalachakram, vaishnavam, raudram, paashupatam, braahmam, kauberam, and kulishaanilam weapons. N.B: Here Rama shoots pashupata also, and it might confuse the reader when Rama had Pashupata then what for he was praying to Lord Shiva. It s a valid doubt but Pashupata has two versions viz. Pashupatastra and Mahapashupatastra, where the latter one viz. Mahapashupata can only be obtained directly from Lord Shiva by following Pashupata Diksha (Viraja Diksha). In the next chapter of Shiva Geeta, Lord Shiva gifts Rama the weapon caleld Maha Pashupatastra. The Diksha (austerity) what Rama performed here was also performed by Arjuna in Mahabharata Kairata 45

46 parva exactly in similar fashion to obtain the Mahapashupata weapon from Mahadeva. We get a reference of Mahapashupatastra in Brahmanda Purana s Uttara Khanda in Lalita Sahasranama Stotram where Goddess Lalita Tripurasundari who is the consort of Lord Sadashiva annihilates a huge demoniac army by firing Mahapashupatastra (Mahapashupatastragnir nirdagdhaasura sainaka). In Mahabharata we have a reference where Karna is also shown to have Pashupata weapon. But we never see any instance where he did penance for Lord Shiva and obtaining it whereas we see Arjuna pleasing Shiva and obtaining the Pashupata. Of course Mahabharata doesn t distinctively use terms Mahapashupata and Pashupata and it simply calls it as pashupata everywhere. Therefore based on the instances from Brahmanda Purana and this Shiva Geeta we need to understand that Pashupata has two versions one milder and anotehr one heavier as like as Brahmastra is of two types viz. Brahmastra and Brahmashira. तक तस म स त जमस शस मण च स न स य ह पत. मवल न मन ह भ रस य करक इव न र [18] तत क षण न जज व ल न स तस य करच छ च य त. त ण र च ङ क ग मलत र ण ग म क मप ह पत [19] Whatever missiles Sri Rama projected in that brilliant light, all those missiles vanished into that brilliance as like as ice cubes melt in oceans. In another few seconds Rama s bow fell down on its own and got reduced to ashes. Also, his hand shield and other accessories too fell down and got incinerated. तद{}द ष ट व लक ण भ त पप त भ मव क त म त. अथ मकमञ चत कर र ज न भ य वमन गत [20] मलत क ष भय मवष ट श कर शरण गत. स वर ण प य रन न श भ न म सहस रक [21] मशव च दण वद{}भ प रणन प न प न. प नश प वमव स ब मदङ मण ल ग रसन [22] चच ल वस घ र पवमत श चकक त र. तत क षण न श त श श तल त ज आपतत [23] उन मलत क ष र स त य वद तत प रपश मत. त वद ददशम व षभ सव मल क रस य त [24] 46

47 प य ष थन द{}भ तनवन तस य मपण वत. प र तस वण रकत यश ङ द वय क त त [25] न लरत न क षण ह रस वकण कम बलभ मषत. रत नपल णस य मनबद ध श व तच र [26] घक तण क घघमर शब प रय मदश दश. Seeing all these disasters happening around Rama, Lakshmana trembled and fell down unconcious. After that Rama in a confused state unable to think of anything, knelt down on the ground with trepidation, closed his eyes and thought that only the lord of Uma would be capable of protecting him. With an uprised voice he chanted the thousand names of Shiva by offering prostrations intermittently. In a while Rama heard the same fearsome sound echoing in all directions. Earth and hills also trembled due to that terrible noise. Then within a split second Rama observed a cool moonshine everywhere. Before Rama could understand what it was, he found someone who was as white as the cream obtained during the churning of milky ocean, which had a gold ornamented tail, which had a pair of horns decked with diamonds, which had blue gems kind of eyes, which had an elegant cover on its back, which had a gem decked rope around the neck, and which was renting the skies with the sweet jingling noise of the bells present on his body. That was the Bull Nandi whom Rama beheld in front of him. तत र स न ह द व श द धस फम कमवग रह [27] क म स यमप रत क श क म श त श श तल. व य घ रच मम बर र न गयज ञओपव मतन [28] सव मल क रस य मवद य क तत पङ ज र. न लकण व य घ रच त तर य चन द रश खर [29] न न मव य मसदशब ह मत रल चन. य व न प र षश र ष ठ सक त द नन दमवग रह [30] Seated on the divine bull Nandi, was seen a lord as pure as crystal in complexion, who was blazing with a divine aura equal to billions of suns, whose brilliance was as soothing as light from billions of moons, who had tiger skin on his body as garments, who had a snake wrapped around his body as the sacred thread, who was decorated with many divine ornaments, who was blazing like lightening, who had moon on his crown, who had ten hands wielding various weapons, who looked very youthful. Rama beheld that blue necked, supreme Purusha the one and only Lord Paramashiva. 47

48 तत र व च स ख स न प णमचन द रमनभ नन. न ल न द वरद भ द न रकतप रभ [31] भरणस य र मत र त र मञ चत म व. मवन मक षमत र त त ङ क चभ रभर लस [32] सदसत स शय मवष ट ध यद श र म बर. मदव य भरणस य मदव यगन ध न ल पन [33] मदव य ल म बर र न ल न द वरल चन. अलक मसवदन त म ब लग र सश मभत [34] मशव मलङ नस ज तप लक मसमवग रह. सक त द नन दर प ढ जगन तर क तम बक [35] Also Rama beheld a goddess seated blissfully in Sukhasana posture having a beautiful face as like as full moon, who was shining with a hue of bluish colored diamonds, who was decorated with pearls, and variety of gems, who had firm uprised breasts comparable to Vindhya mountains, who had a slender waist, who wore divine garments and nicely smelling flower garlands, who had eyes resembling flowers, who was blushing due to the embrace of her consort. Rama sighted the mother of all the goddess Parvati. स न दयमस रस द ह ददशम रघ नन दन. स वस वव हनस य न न न य लसत कर न [36] ब हद रथ र द मन स मन पररग यत. स वस वक स य क तन दक प ल न पररत क तस थत न [37] अग रग गर ड र ढ श खचक रगद र. क ल म ब दप रत क श मवद य त क न त य मश रय य त [38] जप क नस र द र ध य य जन दमन. Thereafter Rama saw dikpalakas seated on their respective divine vehicles with their respective consorts and singing hymns of Sama Veda. Then Sri Rama sighted in front of Paramashiva, the lord Vishnu who held discus, conch, mace, and sword in his hands, who was shining brillinantly with a dark bluish hue, who was seated on his vehicle named Garuda, the Eagle, with goddess Sridevi who resembled like a streak of lightening and who was singing Rudradhyayana (Sri Rudram hymn). 48

49 पश त मख द व ब रह म ण ह सव हन [39] चत वमक श त व दर द रस मह श वर. स त व भ रत य द घमक च ज र [40] Then Rama sighted at the back side of Paramashiva, the Lord Brahma riding on his divine Swan, seated with his consort goddess Bharati and who was singing Rudra Suktas from four vedas through his four heads (mouths). अथवममशरस द व स त व मन ण ल. गङ मदतम न य म ब म न लमवग रह [41] श व त श वतर न त ण स त व मगररज पमत. अन मद ह न ग न क ल समगररसमन नभ न [42] क वल पमनषत प ठ न मणरत नमवभ मषत न. स वणमव त रहस त ढ नक तन दन प रत क तस थत [43] Then Rama sighted many divine sages singing Atharvasiras hymns of Shiva. Rama also behelf the god of ocean standing beside goddess Ganga and singing Svetaswatara hymns in praise of Lord of Uma. Also, many elephants and Ananta (the divine serpent) who looked as huge as Kailasha mountain, were sighted singing hymns from kaivalyopanishat in praise fo Mahadeva. And then Rama sighted Nandishwara holding a golden danda in his hands. N.B: We need not get confused by seeing nandi standing as a bull and simultaneously standing holding a golden danda in hands. Yes, this looks strange but Nandi simultaneously appears in two forms with Lord Shiva. We have a similar narration in Shaiva Puranas in the story of Upamanyu. When Shiva appeared in front of Upamanyu, that time also Upamanyu found Nandi as a bull and at the same time standing beside Maheshwara holding an umbrella covering Mahadeva s head. Therefore there is no confusion here. दमक षण षक र ढ गण श पवमत प. य रव हन र ढ त तर षण ख तथ [44] ह क ल च चण श प श वमय भ षण क मत. क ल म र द र द रस थ ज वलद द व म समन नभ [45] मत रप द क म ल क र न द{}भ मङ ररम प र. न न मवक रवदन न क म श प र थ म प न [46] 49

50 Towards the southern direction of Mahadeva, was seated Lord Vighneshwara on his mouse and was as huge as a mountain. Towards the northern direction was seen the six faced Lord Skanda. Further, towards the left and right sides of Parameshwara, was seen Mahakala and Chandeeshwara and at sone distance was sighted the great blazing deity of dissolution viz. Kalagni Rudra. In the front side was beheld the three legged Bringi dancing alongwith other ganas of diversely looking faces. न न व हनस य पररत त ण ल. पञ च क षर जप स क तन सद धमवद र मदक न [47] मदव यर द रकग त मन ग यक तत कन नरव न दक. तत र त र यम बक न त जपद द मवजकदम बक [48] ग य व णय ग त न र त न रद मदमव. न र त त न ट यन र त न रम भ द नप सर गण न [49] ग यक त त ररथ द न गन धव मण कदम बक. कम बल श वतर श भ कणमभ षणत गत [50] ग य पन नग ग त कप ल कम बल तथ. एव द वसभ द ष ट व क त थ रघ नन दन [51] हषमगद गदय व च स त वन द व ह श वर. मदव यन सहस र ण प रणन प न प न [52] All around many divine mothers were seen seated on their respective vehicles, divine beings were seen chanting Panchakshari maha Mantra, Kinnaras were seen singing songs of Rudra, divine Brahmanas were seen chanting Triyambaka mantras, Rambha et al were seen dancing, Narada was seen playing his Veena (musical instrument) and dancing in the sky, Gandhervas and their king Chitraradha was seen singing classical music, and all other gods of heaven, heavenly snakes and other deities were seen all around blissfully singing songs of Shiva. Seeing this beautiful scene, there was no limits to Sri Rama s ecstasy. And with a wet throat filled with boundless happiness he started chanting Shiva Sahasranama and eulogized Mahadeva with numerous salutations. Here ends the fourth chapter of Shiva Gita present in Uttara Khanda of Padma Purana. 50

51 Thoughts on Chapter Four Shiva Praadurbhaavam All around many divine mothers were seen seated on their respective vehicles, divine beings were seen chanting Panchakshari Maha Mantra, Kinnaras were seen singing songs of Rudra, divine Brahmanas were seen chanting Triyambaka mantras, Rambha et al were seen dancing, Narada was seen playing his Veena (musical instrument) and dancing in the sky, Gandhervas and their king Chitraradha was seen singing classical music, and all other gods of heaven, heavenly snakes and other deities were seen all around blissfully singing songs of Shiva. Seeing this beautiful scene, there was no limits to Sri Rama s ecstasy. And with a wet throat filled with boundless happiness he started chanting Shiva Sahasranama and eulogized Mahadeva with numerous salutations. (Chapter 4, verses 47-52) As Devi Parvati enquired of the origin of Maha Shiva s epithet as Nilakantha, the latter narrated that once when Devas and Danavas decided to churn Ksheera Samudra or the Ocean of Milk with the objective of producing Amrita (Nectar), there burst out a huge column of Poisonous Fire called Halahala that enveloped the whole World threatening to destroy Creation in totality. The agitated Deva- Daanavas approached Brahma Deva and conveyed to him: Pradurbhavam Visham Ghoram Samvartaagni samaprabham, Kaalamrityuravod- bhutam yugaantaadityavarchasam/ Trilokyotsamaad Suryaabham Visphurattat samamtatah, Visheynottishthamaanena Kalaanala samatvishaa/ Nirdagdho Rakta gouraango krutah Krishno Janardanah, Tam drushtwaa raktagouraangam krutam krishnam Janardanam/ Tatah sarvey vayam bheetaaswaameva sharanam garaah, Suraanaamasuraanaam cha shrutwaa vaakyam bhayaavaham/ (Pitamaha Brahma! When the ocean was being churned, terrible fire of poisonous fumes emerged which was like Kaalaagni that might destroy the Universe at the terminal time of the Yuga. It has even turned the red physique of Janardana into black colour and on seeing this we got frightened and have come to you for refuge!) Brahma replied that the Kalaagni thus created is not possible of elimination by neither himself nor Vishnu but could only be extinguished by Shankara alone; so saying Brahma recalled Omkara Mantra and prayed to Parama Shiva as follows: Namastubhyam Virupaaksha Namastey Divya chakshusey, 51

52 Namah Pinaaka hastaaya Vajrahastaaya vainamah/ Namahstrailokya naathaaya Bhutaanaam pataey namah, Namah Suraari hantrecha Soma Suryaagni chakshusey/ Brahmaney chaiva Rudraaya Vishnavey chaiva tey namah, Sankhyaaya chaiva Yogaaya Bhutagnaamaaya vai namah/ Manmathaanga vinaashaaya Kaala prushtaaya vainamah, Suretasetha Rudraaya Devadevaaya ramhasey/ Kapardiney Karaalaaya Shankaraaya Haraaya cha, Kapaaliney Virupaaya Shivaaya Varadaayacha/ Tripuraghna Makhagnaaya Maatrunaam pataye namah, Vriddhaaya chaiva Shuddhaaya Muktaayaiva Balaayacha/ Lokatrayaikaveeraaya Chandraaya Varunaayacha, Agraaya chaiva chograaya Vipraayaaneka chakshusey/ Rajasey chaiva Satvaaya Namasteyvyatayonaye, Nityaaya chaivaanityaaya nityaanityaayavainamah/ Jagataamaarti naashaaya Priyai Naaraayanaayacha, Umaapriyaaya Sharvaaya Nandivaktraankitaayacha/ Pakshamaasarthamaasaaya Ritusamvatraraayacha, Bahu rupaaya Mundaaya dandinecha Varuthiney/ Namah Kapaala hastaaya Digvaasaaya Shikhandiney, Dhanviney Rathiney chaiva Yaminey Brahmachaariney/ Rugyajuhssaamavedaaya Purushaayeshwaraayacha, ityevamaadicharitai stotraih stutya namostutey, evam stutwaa tato Brahmaa pranipatya varaananey/ (Our prayers to you Virupaksha or of Uneven and of Divine Eyes; Our greetings to you Pinaaka Hasta, Vajra Hasta, Trailokyanaadha, Bhutapati, Suraari; You have Soma-Surya and Agni as your eyes; You are Brahma, Rudra and Vishnu; Samkhya, Yoga and congregation of all Spirits; You are the Destroyer of Manmatha; Kala Prushta or the Backing of Kala Deva or the God of Time; the Sacred Virility; Rudra; Deva Deva; Kapardini, Karaala; Shankara; Hara; Kapalini, Virupa; Shiva; Varada or the Benefactor; the Killer of Tripurasura; the 52

53 Destroyer of Daksha Yajna; the Chief of Deva Matrikas; Sanatana, Shuddha; Mukta; Bala; Unique Hero of Three Lokas; Chandra, Varuna, Agra or the Elder; Ugra or the Irate; Vipra, Multi-Visioned; Personification of Rajasa and Satwa Gunas; of Unknown Origin; Nitya or Everlasting; Anitya or Temporary; Both Permanent and Unstable; Perceivable and Imperceivable; Chintya or Possible of Meditation and Achintya or beyond Contemplation; Shiva! You are the Form of various Time Units like Fortnight, Months, Seasons, and Years; You are Multi-Figured; of Shaven head; wearer of a Danda or Staff; Leader or Army called Varudhini; Kapala hasta or the holder of a Skull; Digvastra; Sikhandi or of a tufted head, Dhwani or Sound; Rathi or the Charioteer; Yami or Self-Controlled; the Embodiment of Ruk-Yajur-Sama Vedas; Purusha; Ishwara and Bhagavan who is praised on several ways by devotees!) As Brahma eulogised Shiva as above, the latter enquired of the reason of Brahma and Devas approaching him and Brahma explained the urgency of the situation as Devas and Danavas undertook the deed ofchurning the Ocean of Milk and in the process emerged Kaalaagni or the unprecedented and ever-increasing outbreak of huge poisonous conflagration enveloping the Skies and there was no other might in the Worlds except himself capable of devouring the Halahal. Maha Deva readily agreed to consume the poison and as soon as commenced to do so, his throat turned blue and there was a sensation in the throat as though Takshaka the King of Cobras was licking his tongue and the Kaalakuta or the worst kind of poisonous stream was discharging which Maha Deva controlled instantly lest the flow would travel down and possibly damage the body parts presumably hurting the Lokas in his stomach; then he retianed the enflamed blue-coloured poison in his throat and thus secured the epithet of Nilakantha; Suraasuraas, Yaksha, Gandharva, Bhuta, Pischacha, Uraga and Raakshasas were bewildered to witness the Scene of Maha Deva s gulping the Halahala and broke into spontaneous and exclamatory commendation: and exclamatory commendation: Aho Blam Viryaparaakkramastey twaho Vapuryoga balam tavesha/ Aho Prabhutwam tava Deva Deva Mahaadbhutam Manmadhadeha naashana, Twameve Vishnuschaturaananatwam twameva Mrityurvaradastameva/ Twameva Suryo Rajanikarascha Vyaktiswameyvaasya charaacharasya/ Twameva Vahnih Pavanastwameva Twameva Bhumih Salilam twameva, Twamevy Suryasya charaacharasya Dhaataa Vidhhaata Pralayastwameva! (Ishwara! What an unimaginable and most surprising capacity that you possess! Your valour and intrepidity are unique and awe-inspiring! Manmadha naashaka! Deva Deva! How extraordinary is your Governance! You are Vishnu! You are the Chaturmukha or Four Faced Brahma! You are Mrityu, You are Varada, You 53

54 are Surya, You are Chandra, You are indeed the Form of Charaachara Jagat ; You are Agni; Vaayu Deva too; You are Prithvi; You are Jala; indeed you are the Supremr Creator, the Preserver and also the Extinguisher!). Bhagavan Shiva asserted: Any of my Bhaktaas would read or hear this incident of Nilakantha would secure benefits galore: Brahmanas would enrich their knowledge of Vedas; Khsatriyas secure plentyof Land; Vaishya would reap immence profits and riches and all others would secure happiness. Those who suffer from illhealth and chronic diseases would gain excellent health; if under any kind of duress including even imprisonnment would become free; the expectant mothers would be assured of easy and comfortable deliveries; unmarried would secure admirable life-partners; those who lost wealth would recover it in double measure. Such devotees would also receive the fruits of charity of hundreds of cows; those who read evan a Stanza would be rid of bad dreams, obstacles, evil spirits and fears of any kind! Shiva as a Column of Fire: When King Bali conquered Swarga by defeating Indra and Devas,Vishnu assumed the Incarnation of Vama Deva and subdued Bali and freed TriLokas from the rule of Daitya-Danavas. The ever grateful Devas were re-instated and approached Bhagawan Vishnu lying the Milk of Ocean; they accompanied Siddha-Brahmarshi- Yaksha- Gandharva-Apsara- Naga-and others to convey their gratitude to Narayana as Dharma was revived and injustice was abolished. Vishnu then replied that he was redeemed by a higher Deity who created the Universe in totality and that he was made to conceive from his belly a lotus on which was materialised another magnificent Being with Four Heads seated on a deer skin and carrying Kamandalu or the Vessel of Sacred Water called Brahma. Even as Vishnu mentioned this, Brahma arrived and asked Vishnu as to who was he! Brahma stated that he was a Swayambhu or Self-Born and Vishnu claimed that he was not only the Creator but the preserver too. While this diologue was going on, there appeared a huge Agni Stambha or a Column of Fire. Both Brahma and Vishnu visioned the Column which was unusually resplendent and hot and as they went nearer it looked like a Linga an image of cosmic manhood and a Phallic symbol. It was made neither of Gold nor Silver nor even of a metal nor stone. It was seen or disappeared in flashes and looked as high as Sky and far underneath the Ground. The vision of this fiery column was frightening even to Vishnu and Brahma, let alone Devas and others who approached Vishnu for thanks-giving. Both Brahma and Vishnu realised that their own egoistic seniority inter-se was meaningless as there indeed was another far Superior Entity was visible before them. Brahma suggested that he would like to see the height of the Fiery Linga and requested Vishnu to assess its depth and gave themselves an outer limit of thousand years to accomplish the discovery failing which they could return to the same Place. As both of them failed in their missions they returned and prayed to the Linga as follows: 54

55 Namostu tey Lokasuresha Deva Namostutey Bhutapatey Mahaatman, Namostutey Shasvata Siddha Yoginey Namostutey Sarva Jagat pratishthita/ Parameshti Param Brahma twaksharam Paramam padam, Jyesthastwam Vamadevascha Rudrah Skandah Shivah Prabhuh/ Twam Yagnastwam Vashatkaarastwamomkaarah Paratapah, Swaahaakaaro Namaskaarah Samskaarah Sarvakarmanaam/ Swadhaakaarascha Yagnascha vrataani niyamaastathaa, Vedaa lokaascha Devaascha Bhagavaaneva Sarvashah/ Aakaashasya cha Shabdastwam bhutaanaam Prabhavaapyayah, Bhumou Gandho Rasaschaapsu tejorupam Maheshwarah/ Vaayoh sparshascha Devesha Vapushchandra -masastathaa/ Buddhou Jnaanam cha Devesha Prakruterbeejamevacha/ Samhartaa Sarvalokaanaam Kaalo Mrityumayomtakah, Twam dhaarayasi lokaamstreemstwameva srujasi Prabho/ Purvena Vadanena twamindratwam prakaroshi vai, Dakshinena tu vaktrena lokaansamkshipasye punah/ Paschimena vaktrena Varunastho na samshayah, Uttaarena tu vaktrena Somastwam Devasattamah/ Ekadhaa Bahudhaa Deva Lokaanaam Prabhavaa- pyayah, Adityaa Vasavo Rudraa Marutascha Sahaashvinah/ Saadhyaa Vidyaadharaa Naagaaschaaranascha Tapodhanaah/ Vaalakhilyaa Mahaatmaanastapah Siddhaascha Suvrataah/ Tatwatah Prasutaa Devesha yechaanye niyatavrataah, Umaa Sitaa Sinivaali Kuhurgayatrya evacha/ Lakshmih Kirtirdhrutirmedhaa Lajja Kantirvapuh Swadhaa, Tushti Pushtih Kriyaachaiva Vaachaam Devi Saraswati, Twattah Prasutaa Devesha Sandhyaa Raatristathaiva cha/ Suryaayutaanaamayutaprabhaava Namostutey Chandra Sahasragoura, 55

56 Namostutey Vajra Pinaakidhaariney Namostutey Saayaka chaapa paanaye/ Namostutey Bhasma vibhushitaanga naashana, Namostutey Kaama Sharira Namostutey Deva Hiranya garbha Namostutey Deva Hiranyavaasasey/ Namostutey Deva Hiranya yoney Namostutey Hiranyanaabha / Namostutey Deva Hiranya retasey Namostusey Netrasahasrachitra/ Namostutey Deva Hiranyavarna Namostutey Deva Hiranyakesha, Namostutey Deva Hiranya Vira Namostutey Deva Hiranya daayiney/ Namostutey Deva Hiranya Naatha Namostutey Deva Hiranya Naada, Namostutey Deva Pinaakapaaney Namostutey Shankara Nilakantha/ Salutations to You the Lord of Lokas, Devas and Sarva Bhutas, Mahatma! You are the One with everlasting yogic powers and the One who established in all over the Lokas; You are the Parameshthi or the Supreme Deity, Param Brahma or the Ultimate Brahma, the Final Destination; You are the Jyeshtha or Senior Most, Vamadeva, Rudra, Skanda, Shiva and Prabhu; You are the Yagna Swarupa; Vashatkara or the All- Pervasive Supreme Controller and the Personification of Sacrifices; Omkara Swarupa; Swahakara or the Embodiment of all Yagna karmas; Samskaara or the Great Reformer; Sarva Karmanaam or He who directs all the Sacred Deeds; Swadhaakara or the Emblem of all the deeds in connection with worship to Pitru Devatas; the decider of the Regulations in the performance of Yagnas and Vratas; You are the Highest Authority on Vedas, to the Lokas, of Devas and for everything. You are the Akaasha (Sky) and its Shabda (Sound); You are the Origin and Termination of all the Beings; You are the Bhumi and its Gandha or smell; you are the Physique of Chandra; the Feelings of the Heart and the Knowledge of the Mind; You are the Basic Seed to Prakriti or Nature; You are the Samharta or Mrityu or Kaala; you are the Preserver and Sustainer of all the Lokas; the Supreme Creator; you keep Indra on your Eastern side; retain all the Lokas on your Southern side; keep Varuna on your west; keep Soma on your Northern side; Devadi Deva you are the creator and destroyer of the Lokas not once but again and again repeatedly. Maha Deva! You are the manifestation of Adityas, Vasus, Rudras, Maruts, Aswinis, Sadhyas, Vidyadharas, Naagas, Charanas, Valakhilyas the Tapaswis; Siddhaas; and all the Mahatmas.Parama Shiva! you are the Srashta of Uma, Sita, Sinivali, Kuhu, Gayatri, Lakshmi, Kirti, Dhriti, Medha, Lajja, Kanti, Vasus, Swadha, Tushti, Pushti, Kriya, Sarasvati, Sandhya, and Raatri. You have the brilliance of Ten Thousand Suryas and thousand Chandras; Vajra Pinaka Dhari or the Wearer of Pinaka or Bow and Arrows of Diamond-like radiance, rigor and resistance! Both Brahma and Vishnu continued to extol Parameshwara further: 56

57 Bhasma Vibhushita, Mammadha marana kaaraka; Hiranya Garbha, Hiranya Vaktra, Hiranya Yoni, Hiranya Naabha, Hiranya Retasa, Sahasra netra yukta; Hiranya Varna, Hiranya Kesha, Hiranya Veera, Hiranyaprada, Hiranya Natha, Hiranya dhwani kaaraka; Shankara; and Nilakantha!) As Nilakantha was glorified by Brahma and Vishnu as above, he replied with the thunderous voice of clouds and a reverberating voice that filled up the Universe stating that he was indeed pleased with their commendation and asked them to visualise his Maha Yoga Shakti as they could not ascertain his beginning or end of his Linga Swarupa. He confirmed that both of them were born to him and were of his own Amsha or his Alternate Shakti. Brahma was born of Maha Deva s right hand and Vishnu from his left hand and was invincible in any Loka! He blessed both of them and directed them to discharge their duties viz. Brahma to create and Vishnu to Preserve Dharma (Virtue) and Nyaaya (Justice). Shiva Lingodbhava: Maha Muni then narrated the origin of Shiva Linga and its Universe. Worship to the Rishis at the Naimisha Forest: In the days of yore on Himalayas, there was Daruvana famed for rigorous Tapasya by Maharshis along with their wives; the Maharshis were performing several Sacred deeds like Yagnas, Vratas, Agni Karyas, Swadyaayana of Vedas and Scriptures and fastings: their life s motto was Nitya Karma, penance and strict adherence of whatever Scriptures prescribed. The women folk of the Munis too followed the prescribed discipline, food restrictions and living regimen of austerity and devotion. Into this Society of Self Restraint, unfailing virtue and orderliness arrived a semi-lunatic, nude and weird stranger who had compelling and magnetic personality of strong and attractive physical limbs. His body was full of Bhasma (Ash); his hair was dishevelled; his teeth were crooked and his eyes were blood red. Some times, he laughs boisterously; some time he shouts; some times he cries loudly; suddenly he brays like a donkey; and some other times he breaks into dances amourously. He makes sheepish advances to women irrespective of their age. The Maharshis in Daruvana suffered the Stranger for enough of time and finally confronted him in a group. Among the Rishis, somebody said that after all Rishis would not get angry normally but when they did, no force on Earth could be withstood! Bhrigu Maharshi cursed Vishnu himself and the latter had to take human births ten times! Gautama Rishi cursed Indra for his sin of cheating the Rishi s wife into bed by Indra and the latter had to drop his male organ on Earth as a result. Agastya Muni cursed King Nahusha who became a temporary Indra and desired to visit Sachi Devi s abode by the palanquin borne by Maharshis and as he got impatient kicked the short statured Agastya Muni saying Sapra Sarpa or Quick Quick but the angry Agastya purposively mis-understood and cursed Nhusha to become a serpent! Thus arguing among themseslves the Rishis told 57

58 the Stranger that it was highly improper for householders to behave irresponsibly as him and that he should atleast wear a piece of cloth when he could be respected; otherwise the alternative would be to drop his Linga (Male Organ). Maha Deva then replied that even Brahma would not be able to drop his Linga by force, let alone Maharshis; yet, he himself would drop it on his own; having said so Maheshwara disappeared and assumed the Linga Swarupa. As this incident took place, there was all round havoc in the Universe: Trailokye Sarvabhutaanaam praadurbhaavo na jaayatey, Vyaakulam cha tadaa Sarvam na prakaashet kinshana/ Tapatey chaiva Naadityo nishprabhavah Paavakastathaa, Nakshatraani Grahaschaiva Vipareetaa vijanjirey/ (In all the Tri Lokas, the process of Srishti got badly affected; there was Universal agitation and nothing was shining; Sun became pale, Agni lost its heat and the Stars ceased to twinkle; and the Planets lost their moorings). The Maharshis immediately realised that the dropping of the Linga brought in terrible consequences and ran up to Brahma and conveyed the entire incident but Brahma too was agitated as to what happened and confirmed that the so called Stranger was none else but Maha Deva himself; that it would take ages to realise him; that he was the Supreme Lord of Devas, Rishis and Pitru Devas; that after thousand Yugas he would assume the Form of Kaala Deva at the time of Pralaya; that he was the unique creator with his own radiance; that he was Vishnu with Lakshmi as his consort and Srivatsa as his invaluable ornament; that he was called as Maha Yogi during Krita Yuga; that he was the Kratu Rupa or Yagna Swarupa in Treta Yuga; that in Dwapara Yuga, he was Kaalaagni and in Kali Yuga he is Dharma ketu or the Insigna of Virtue; that Panditas ought to realise all these Forms; that he was the combined Shakti of Agni s amoguna, Brahma s Rajo Rupa and Vishnu s Satvika Rupa; that he was Digvasana and was named Shiva; and that hence the Maharshis should worship Shiva with singular earnestness as he was Ishana, Avyaya and that Maha Linga who would surely dispel the fund of ignorance which they never had as he desired to counsel you but you made in the incorrigible mistake of your life time! As Brahma chided the Maharshis thus, the latter bent to him on their knees and commence worship to Maha Deva in his Linga Swarupa and after a year s puja, the latter re-entered Daru Vana once again and all the Munis made a collective Prayer to him as follows: Karmanaa Manasaa Vaachaa tatsarvam Kshanthumarhasi, Charitaani Vichitraani Guhyaani Gahanaanicha/ Brahmaadeenaam cha Devaanaam Durvijnaani Shankara 58

59 Swaagatam tey na jaaneemo gatim nava cha naiva cha/ Vishweshwara Mahadeva yosi sosi Namostutey, Stuvanti twaam Mahatmaano Deva Devam Maheshwaram/ Namo Bhavaaya Bhavyaaya Bhaavanodbhavaayacha, Ananta Bala Viryaya Bhutaanaam Pataye Namah/ Samhatraye Kapishaangaaya Avyayaaya Vyayaaya cha, Gangaasalila dhaaraaya chaadhaaraaya Gunaatmaney/ Tryaimba kaya Trinetraaya Trishula vara dhaariney, Kandarpaaya Namastubhyam Namostu Paramatmaney/ Shankaraaya Vrishankaaya Ganaanaam Pataye Namah, Danda- hastaaya Kaalaaya Pashahastaaya vai Namah/ Vedamantra pradhaanaaya Shata jihvaaya tey Namah, Bhutam Bhavyam Bhavishyascha Sthaavaram Jangamam cha yat/ Tawa Dehaatsamutpannam Deva sarva midam Jagat, Shambho paahi cha bhadram tey praseeda Bhagavamstatah/ Ajnaanaadyaadi vaa Jnaanadyantikachit kurutey Narah, Tatsarvam Bhagavaaneva kurutey Yoga maayayaa/ (Maha Deva! As we were completely ignorant of our mistakes that were committed by our speech, thought and deed, do kindly pardon us. Shankara! Your actions are indeed strange, secretive and incomprehensible not only to us but to Devas and to Brahma too. We welcome you back to Daruvana as we are unable to find our ways and means as to how and what to do in the context of our unpardonable acts. Vishweshwara! We do not know as to who are you! Mahatma, Maheswara, Bhava, Bhavya (the marvellous one), Bhavana (The Purifier), Udbhava (The Originator), Ananta Bala Virya or the Symbol of Eternal Strength and Virility; Our salutations to you the Creator and the Destroyer; Bhuta Naatha; Samhaara; Kapishanga Rupa or of the ochre complexioned body; Avyaya; Gangaadhara; Savaadhaara; Gunaatma; Traiyambika; Trinetra; Trishula dhaara; Sundara Vigraha; Vrishankana or Bullbannered; Pramthagana Pati; Paasha Hasta or the Carrier of Paasha in hands; Kaala Swarupa; Veda Mantra Pradhana; Sahasra Jihva or Thousand Tongued; the Knower of the Past, Present and Future; Sthavara Jangama Deva or the Lord of Immobile and Moving Beings; your body creates the Universe in totality! Do save us Shambhu, Bhadra, Bhagavan! Kindly be pleased to human indiscretions 59

60 like what we did under the cover of Yoga Maya of Parameshwara; may you be restored in the Linga as earlier!). As the famed Munis including Gautami, Atri, Angirasa, Bhrigu, Vasishtha, Vishwamitra, Sukesha, Pulastya, Pulaha, Kratu, Marichi, Kashyapa and Samvarta sought Maha Deva s un-qualified pardon and prostrated before him, Bhagavan was extremely pleased. Then the Munis requested Parama Shiva himself to provide clarifications on certain issues that remained unanswered to them so far: Bhasma snaanam cha nagnatwam Vaamatwam pratilomataa, Sevyaa sevyatvam tu Vibho etadicchaama veditum/ (The clarifications required are Bhasma Snaana or the bath of ash, nakedness, left-handed rituals, contrary actions, and the distinction of worthiness of Service to Deities or its unworthiness). Bhagavan gave the clarifications: Etaddaha sampravakshyami kathaa Sarvaswamadya vai, Agniham Somayutah Somaschaagna- mupaashritah/ Krutaakrutam Vandatyaagnim bhuyo lokaah samaashritaah, Asakru cchaagninaadagdham Jagasthaavara jangamam/ Bhasmasaadhyam hi tatsarvam pavitramidamutthamam, Bhasmanaa veeryamaasthaaya Bhutaani parishinchati/ Agni kaaryam cha yatkrutwaa karishyati cha trayaausham, Bhasmanaa mama viryena muchyatey Sarva kilbishaih/ Bhaasayatyeva yadbhasma shubham vaasayatey cha yat, Takshanaatsarva paapaanaam bhasmeti parikeertatey/ Ushmapaah Pitaro Jneyaa Devaavai Somasambhavaah, Agnishomaatmakam sarvam Jagatsthaavara jangamam/ Ahamagnirmahaatejaah Somaschayaishaa mamaambikaa, Ahamagnischa Somascha Prakrutyaa Purushahswayam/ Tasmaadbhasma Mahaa Bhaagaa mad-viryamiti chochyatey, Swaviryam Vapushaachaiva dhaarayaameeti vai sthitah/ Tadaa Prabhruti Lokesh Rakshaarthamashubheshu cha, 60

61 Bhasmana kriyatey rakshaa sutikaanaam griheshucha/ Bhasmasnaana vishuddhaatmaa Jita krodho Jitendriyah/ Massmeepa mupaagamyana bhuyovinivartatey/ VratamPaashupatamyogamKapaayoganirmitam, PurvamPashupatamhyetirnnirmitamtadanuttamam/ Sheshaaschaashra-minah Sarvey Panchaatsurashtaah Swayambhuva, Srishtirshaa mayaa Srashtaa Lajja moha bhayaatmikaa/ Nagnaa eva hi jaayantey Devataa Munanyastathaa, Ye chaanye Maanavaa Lokaey Sarvey jaayantyavaasasah/ Indriyairajiair nagnaa dukulenaapi samvrutaah, Taireva samvruto gupto na vastram kaaranam smrutam/ Kshamaadhruti rahimsaacha vairaagyam chaiva Sarvashah, Tulyomaanaapamaanow cha tat praa varanamuttamam/ Bhasma paanduradigdhaango dhayatey manasaa bhavam, Yadya kaarya sahasraani krutwaa snaayanti bhasmanaa/ Tadsarvam dahatey bhasmayathy- agnistejasaavanam/ Tasmaadyatnaparobhutwaa Trikaalamapi yah sadaa/ Bhasmanaa kurutey snaanam Ganapatyam sagacchati/ Samhyatya cha Kratun sarvaan gruhitwa mamrutamuttamam/ Dhyaaanti ye Maha Devam leenaasttad bhaava bhaavitaah, Uttareynaatha pradhaanam teymrutatwamavaapnyuh/ Dakshiney Naathapanthaanam ye smashaanani bhejirey/ Animaa Mahimaa chaiva Laghimaa praaptirevacha, Garima Panchami chaiva shashtham praakaamyamevacha/ Ishitwam cha Vashitwam cha hyamaratvam cha tey gataah/ Indraadayastathaa Devaah kaamikam vratamaas-thitaah, Aishvaryam Paramam praapya sarvy prathita tejasah/ Vyapagata mada mohamukta raagaastamairajadosha vivarjitaswabhaavaah/ 61

62 Paribhavimidamuttamam viditwaa Pashupatidayitamidam vratey charadhwam/ Yah pathedvai shuchirbhutwaa shraddhaadhaano jitendriyah, Sarva paapa vishuddhaatmaa Rudralokasa gacchati/ (Maha Deva agreed to give a detailed reply to the Maharshis on the specific queries: I am Agni; Soma depends on me for everything. All the Lokas and their Beings are dependent on Agni. The Universe consisting of Sthavara Jangamas or the Moving and Immobile Beings was burnt by Agni on countless occasions. The resultant Bhasma was sacred and acts like a perfect Purifier; for one thing Bhasma is the bye-product of anything burnt in Prakriti and thus the cleanser and the steriliser but far more significantly since it was mixed with my own potency. All the hallowed deeds related to Agni thus enjoy the double benefit of Agni s purification and my own virility. In fact Bhasma empowers as a Trausha too or the trembler of the span of life of whosoever applies it on his body. Bhasma s accurate meaning is that it destroys sins. It provides radiance and fragrance of body and is a symbol of Auspiciousness. Pitras call it Ushmava or the provider of coolness. Devas enjoy longevity due their constant drinking of Soma Rasa; indeed Soma and Agni are myself. If I am Agni, my Ambika is Soma; I am the Purusha and she is Prakriti. And that indeed is the reason why Bhasma is my virility. That is why, Bhasma is used on occasions of inauspiciousness also, or to ward off Evil Spirits and at the Places of babybirths. Once a person has a Bhasma-Snaana or ash-bath he gets his soul purified and overcomes anger and thus named Jitendriya or the One who controls his limbs. Bhasma is a constituent of Pashupata Yoga and Vrata and the impact of the Vrata is far-reaching as a sincere practitioner of the Vrata ceases to have a rebirth! Again about the aspect of Nagnatwa ; indeed none entered into the world with clothes; Devas and Maha Yogis are without clothes. Those who conquer their Physique have least significance or relevance for Vastra and those who could not do so are as bad as having the show of Vastras. Vastra is indeed not a protection for character or a sense of shame; on the other hand, it is more shameful to perform disapproved deeds even while covering the body with expensive clothes! Thus Vastra s significance should be replaced by Kshama or Patience, Dhriti or Courage and determination, Ahimsa or Non-Violence, Equanimity, Non-Interference, Resistence to Material Attraction and Vairagya or an Outlook of Other-Worldi ness. A person who applies bhasma constantly would gradually develop noble traits till purification of his conscience is attained. Invariably such an ash-prone person seldom does wrong; if by mischance he does indisretions then his latent virtue burns off the impact of such wrong-doings. Thus one must make it a point to apply the auspicious Bhasma regularly. Those who practise Yoga could attain Siddhis like Anima 62

63 (Infinitesimal), Laghima (weightlessness), Mahima (Enormity), Prapti (Attainment), Garima (Heaviness), Prakyama (Independence of Thought), Isatwa (Superiority),Vasitwa (Capacity to control), and Amaratwa ( Immortality). Indra and Devas had attained Siddhis through the means of Kamaya Vratas; likewise Humans too could have access to the Mystique World. स त उव च.. Chapter Five Ramaya Varapradanam अथ प र द रभ त तत र महरण यरथ ह न. अन कमदव यरत न श मक ररतमदग र [1] नद य प क त कपङ क ढ ह चक रचत ष टय. त रणस य श व त त रशत व त [2] श द धह खल न ढ त रङ गणस य त. श मवत नमवलसद ध वममदव यव षध वज [3] त तव रमणक य पट टतल पश मभत. प ररज ततर द भ तप ष प ल मभरमञ चत [4] गन मभस द भ तकस त रर दपमङ कल. कप मर ग प त थगन ध क ष ट व रत [5] स वतमघनघ ष ढ न न व द स क त त. व ण व ण स वन स मकन नर गणस क ल [6] Suta said: Subsequently, Sri Rama sighted a divine chariot shining with exaggerated brilliance due to gems and diamonds, which has four wheels, covered with pearl garlands, having celestial umbrellas, having white colored steeds ornamented with gold, had a flag bearing the banner of Nandi the bull, built with five divine elements, had decoration made of parijata flowers, and there were sighted numerous kimpurushas seated on that chariot playing diverse instruments and singing. एव द ष ट व रथश र ष ठ व ष द त त यम श कर. अम बय समहतस तत र पट टतल ऽमवशत तद [7] 63

64 न र जन स रस ण श व तच रच लन. मदव यव यजनप त श प रह ष ट न लल महत [8] Lord Shankara having created such a celestial chariot, climbed down from his vehicle Nandi and stepped up that chariot and sat on the throne. That Lord of Parvati comfortably sat there enjoying the comfort obtained by the breeze produced by the hand fans operated by the celestial maids and goddesses. क वणत कङ कणमनध व न ज ञ ज रमसमञ जत. व ण व ण स वन ग त प णम स ज जगर य [9] श कक मकक ल र व श व तप र वतस वन. उमन नद रभ ष फमणन दशमन द व बमहमण [10] With pleasing tinkling sounds of anklets, Veena, flute, and other instruments entire surroundings started echoing. Watching the snakes on the body of Shiva, distantly standing peacocks started dancing blissfully while chewing happily the worms which they held in their mouth नन त दमशमय सव श न द रक न क म स ख यय. प रण तत र त थ प य व षभध वज [11] आमनन य रथ मदव य प रह ष ट न र त मन. क ण ल जल स व स वय चय यत नत [12] स चय थ प रत स व क र प नयत. अथ मदव य न स तस म दद त ण र क षय [13] ह प श पत न मदव य स दद तत. उ श त न र ऽमप स दर चन द र मलन [14] जगन न शकर र द र ग र स म द न प. अत न द प रय व य स न स र मदक [15] अन न न क तस त प रत घ त तस य भ वनत रय. तस म त प र णर त य र प रय व य पक तस थत [16] Then Lord Paramashiva donated to Sri Rama a celestial and great bow, an inexhaustible quiver of arrows, and the supreme weapon by name MahaPashupatastra and spoke to Rama saying: O Rama! This Mahapashupatastra is supremely terrible weapon which can annihilate entire 64

65 universe. Therefore do not hurl this devastating weapon in battles of lesser scale. There is no one, O Rama, in the entire three worlds who can counter this weapon and remain alive if this is hurled against him. Therefore this weapon needs to be hurled only and only if it s a matter of survival of the self and there is no other way around. If this rule is broken in any way, there would be total annihilation of the universe. अन द र त त प रय त जगत स क षयक व त. अथ ह य स रश र ष ठ न ल कप ल न ह श वर [17]. उअव च पर प र त स व स व स प रय त. र घव ऽय च त रस र वण मनहमनष यमत [18] तस म द व रवध यत वम मत दत त वर य. तस म द व नरत र त भव य द धद मद [19] स ह य य स य क वम त न स स थ भमवष यथ. तद ज ञआ मशरस ग ह य स र प र ञ जलयस तथ [20] प रणय चरण श भ स व स व स दद मद. न र यण स द र त ररर न द र स प र दर [21] ब रह म मप ब रह मदण स य स न जय. य य य ऽमप ह स रक ष र जस तथ दद [22] वर ण व र ण प र द द व यव य स प रभञ जन. क ब र च क ब र ऽमप र द र श न एव च [23] स र स दद स यम स य स श प वमत. मवश व द व दद स तस म वसव व सव मभ [24] After that Lord Shiva drawing the attention of all Gods and Dikpalakas and addressing them said: O Gods! Give your respective personal weapons to Rama. He would use them to slay Ravana. For whatever reason I had given the boon to Ravana of being undefeatable by the Gods, for the same reason I had asked you all to take birth from your portions as forest dwelling vanaras (monkey men). You all [who already exist as Vanaras on earth] should help Rama in his mission and later you [your portions] can come back to the respective abodes. Following the orders of the supreme Lord Shiva, with joined hands all deities donated their personal weapons to Rama. Lord Hari gifted his Narayanaastra, Devendra gave his Indrastra, Brahma gave his Brahmastra, Agni gave his Agneyastra, Yama 65

66 gave his Yaamyastra, Nairuti gave his Mohastra, Varuna gave his Varunastra, vayu donated his Vayavyastra, Kubera gifted his Kouberastra, Rudra donated his Raudrastra, Surya donated his Sourastra, Chandra gave his Soumyastra, Viswedevas donated Pavakastra, and Vasus gave their Vaasavastra. अथ त ष ट प रणय श र दशरथ त मज. प र ञ जमल प रणत भ त व भक त य व यमजज ञअपत [25] Thereafter Sri Rama became satisfied and saluted Lord Shiva time and again. Furtehr, with full devotion Rama spoke the following words. श र र उव च.. भगव न न ष ण व न ल लङ क य लवण म ब म. तत र लङ क मभ द ग द जमय द वद नव [26] अन कक यस तत र र क षस बलवत तर. सव स व ध य यमनरत मशवभ मजत क तन द रय [27] अन क य स य ब क तद ध ऽम ह मत रण. कथ क मकन ज य य भ र त र च स य ग [28] O Parameshwara! The vast and deep ocean is impossible to be crossed by humans. Moreover, Lanka fort is impregnable for even Gods and demons. There many saints, Shiva devotees, Jitendriya (people who have conquered their senses), wise, illusionists, Brahmanas, and many other high profiled people exist. How would it be possible for me and my younger brother Lakshmana to defeat Ravana? श र ह द व उव च.. र वणस य व र रक षस मप रण. मवच र न त वय क यमस तस य क ल ऽय गत [29] अ त प रव त त स त द वब र ह मणप डन. तस म द य क षय य त त ष श र रमप स व रत [30] Lord Shiva said: O Rama! Do not worry on that front. Ravana s time has started nearing its end. All those demons have become unrighteous, and have tormented Gods and Brahmanas, therefore their lifespan and all opulence are destined to come to an end. र जस क न स र वण मनहमनष यमस. 66

67 प प स ररप ज त स कर स र ङ ण [31] अ मनरत शत र भ मग न व मह लभ यत. अ त मश स ऽमप सद व दरत ऽमप व [32] मवन शक ल स प र प त म ग मच छ च य त भव त. प ड य द वत सव म सतत य न प मपन [33] ब र ह मण ऋषयश व तस य न श स वय क तस थत. मकक तष क नगर र द व न शस भव [34] व नर बहव ज त द जमय बलवत तर. स ह य य त कररष यक त त बमध व च पय मनम [35] That Ravana who has abducted the wife of a King, to such a demon you would be able to slay in battle. The way it is easy to vanquish a drunken man. Unrighteous enemy comes our way only due to good fortune. What if Ravana is a master in Vedas and Agama scriptures? What if he was a righteous person anytime? When the time to decline arises, one becomes the enemy of his own intellect and acts against righteousness and becomes a wicked one. O Rama! in the city called Kishkindha, many forest dwelling Vanara (monkey men) exist who are born from the portion of the Gods. They all are skilled and possessor of strength. They would help you cross the ocean and would assist in every way you want them to support you. अन कश लस बद ध स त य वल ख. र वण सगण हत व त नय मनज मप रय [36] शस य मद ध जय यत र तत र स मण न य जय त. मनरस ष वल शस ष पल यनपर ष च [37] अस मण ञ चन मदव य मन स वय व मवनश मत. अथव मक बह न य व त प मदत जगत [38] य व प ल त मनर त य स मह रयत ऽमप च. अह क जगन र त मर त रमप ह पत [39] ग रस ऽह व सकल जगद त र चर. वक गत सव र क षस य द धद मद [40] मनम त त त र त व भ य क मतम प स स यमस स गर [41] 67

68 Those Vanaras would create a bridge over the ocean by using huge rocks and stones. and would cross the ocean along with you. You use their forces in slaying Ravana & his troops and bring your beloved back from captivity. When chances of victory with ordinary weapons itself exist, then there one should not hurl divine weapons. When enemies are fleeing away, or when enemy is devoid of weapons, or when enemy has limited weapons with him; on such enemies one should not hurl the supreme weapons. If hurled, then the wielder himself would become annihilated. Hence do not use the celestial weapons on aforementioned categories of enemies. Well, this entire universe has been created by me, has been protected by me and by me only it has been destroyed. It s I who is the death of even death. It s I who swallows the entire mobile and immobile creation. All those demons who would die in the fierce war, all have actually been swallowed by me in reality. You are just an instrument, and you would gain immense and eternal glory for yourself. Here ends the chapter five of Shiva Gita of Padma Purana Uttara Khanda श र ह द व उव च.. Thoughts on Chapter Five Ramaya Varapradanam र वणस य व र रक षस मप रण. मवच र न त वय क यमस तस य क ल ऽय गत [29] अ त प रव त त स त द वब र ह मणप डन. तस म द य क षय य त त ष श र रमप स व रत [30] Lord Shiva said: O Rama! Do not worry on that front. Ravana s time has started nearing its end. All those demons have become unrighteous, and have tormented Gods and Brahmanas, therefore their lifespan and all opulence are destined to come to an end. Thoughts around demons in Hindu Mythology INDIA, the primitive home of religion and philosophy, exhibits as strong a tendency for monism as the Persian nation has shown for dualism. But the ancient monism of India is apt to lose itself in pantism (different from Pantheism) a theory according to which the All alone (or rather the conception of the absolute as the All) is possessed of reality, while all concrete existences are considered as a mere sham, an illusion, a dream. 68

69 The polytheism of the popular Hinduism is practically a pantheism in which the various deities are regarded as aspects of the One and All in which a discrimination between good and evil is entirely lost sight of. Thus the struggle between good and evil is contemplated as a process of repeated Godincarnations made necessary, according to the idea of the Brahmans, by the appearance of tyranny and injustice, lack of reverence for the priests, encroachments of the warrior caste on the supremacy of the Brahmans, or some other disorder. While the enemies of the gods-giants, demons, and other monsters--are not radically bad, and cannot be regarded as devils in the sense of the Christian Satan, the Brahman gods in their turn are by no means the representatives of pure goodness. Not only do they frequently assume shapes that to the taste of any Western nation would be exceedingly ugly and diabolical, but the same deities who in one aspect are beneficent powers of life, are in another respect demons of destruction. Brahma, the highest god of Brahmanism, represents the All, or the abstract idea of being. He is conceived as a trinity which is called Trimurti, consisting of Brahma, Vishnu, and Shiva. Brahma, the first-originated of all beings, the lord of all creatures, the father of all the universes, is the divine mind who is the beginning of all. He is called Aja, the not-born, because he has originated, but was not begotten. Brahma originated from tat, i. e., undifferentiated being, in which he existed from eternity in an embryonic form. Brahma's consort, Sarasvati, also called Brahmi or Brahmini, is the goddess of poetry, learning, and music. Brahma is the creator of man. We are told in the Yajurveda that the god produced from himself the soul, which is accordingly a part of his own being, and clothed it with a body-a process which is reported in the reverse order in the Hebrew Genesis, where Elohim creates first the body and then breathes the life into the body, which makes of man a living soul. Brahma is pictured with four heads and four hands, in which he holds a spoon, a sacrificial basin, a rosary, and the Vedas. One of the four hands is frequently represented as empty. He sits on a lotus which grows from Vishnu's navel, representing the spirit that broods over the waters. Brahma keeps the first place in the speculations of philosophers, where he is identified with the life-breath of the world, the Atman or self that appears in man's soul, but he has not exercised a great influence on the people. The gods of the people must be less abstract, more concrete and more human. Thus it is natural that Vishnu, the second person of the trinity, the deity of avatars or incarnations, is, for all practical purposes, by far more important than Brahma. 69

70 Vishnu appears in the following ten incarnations: In the first incarnation, called the Matsya-Avatar, Vishnu assumes the form of a fish in order to recover the Vedas stolen by evil demons and bidden in the floods of a deluge that covered the whole earth. This incarnation is of interest because we read in the Pistis Sophia (one of the most important gnostic books) that the books of Ieou, which were dictated by God to Enoch in paradise, were preserved by Kalapatauroth from destruction in the deluge." In order to enable the gods to procure the immortality-giving drink, amrita, Vishnu appeared as an immense tortoise in the kurm-avatar, his second incarnation. He lifted on his back the world-pillar, the mountain Mandaras, and the world-serpent, Vasuki (or Anantas, i. e., infinite), was wound about it like a rope. The gods seized the tail, the demons (daityas) the head, and they began to churn the ocean, which produced Vishnu's gem, Kaustubha; Varunani, the goddess of the sea; the Apsaras, lovely sprites, corresponding to the Greek nymphs; Indra's horse, with seven heads; Kamadhenu, the cow of plenty; Airavata, Indra's elephant; the tree of abundance; Chandra, the god of the moon; Sura, the goddess of wine; and, filially, Dhanvantari, the Indian Æsculapius, who is in possession of the water of life. The serpent began now to spit venom, which blinded the demons, while the gods drank the Amrita. Varunani, when conceived as goddess of beauty, is called Lakshmi or Shri; and it is noteworthy that like Aphrodite of the Greeks she originates from the froth of the ocean. The third incarnation is the Varâha-avatar, in which Vishnu, in the shape of a wild boar, kills, with his tusks, the demon Hiranyaksha, who threatened to destroy the world. Hiranyaksha's brother, Hiranya-Kasipu, had a son by the name of Prahlada, who was a pious devotee of Vishnu. The unnatural father tried to kill his son, but the latter escaped all danger because he did not cease to pray to Vishnu. When Hiranya-Kasipu expressed a doubt of Vishnu's omnipresence, mockingly declaring that he could not possibly be in a column to which he pointed, the wrathful god decided to punish the scoffer. The column rent in twain, and Vishnu, proceeding from its interior in the shape of a monster half man half lion, tore Hiranya-Kasipu to pieces. This fourth incarnation is called the Narasinhaavatar. Its moral is to impress upon the people the sad fate of those who do not believe in Vishnu. Pralada's grandson, Balis, was a pious king, but on that very account dangerous to the gods, for he was just about to complete the hundredth grand sacrifice, by which he would have acquired sufficient power to dethrone Indra. Vishnu came to the assistance of the god of heaven and appeared before Balis as a dwarf in guise of a Brahman mendicant. Balis honoured him with presents and promised 70

71 to fulfil his desire, whereupon the dwarf requested three paces of ground. This was gladly granted under a rigid oath that would be binding on gods and men. Then the dwarf assumed a huge shape and stepped with the first place over the whole earth, with the second over the atmosphere, with the third into the infinity of the heavens. This is the reason why Vishnu is called Tripadas, or Trivikramas, the three-paced god. Thus Balis was prevented completing the hundredth sacrifice, and Indra was again safe on his throne. This dwarf incarnation is called the Vamana-avatar. The sixth incarnation, called the Parashura avatar, is historical in its character, for it reflects the struggles between the warrior-caste and the Brahmans for supremacy. It is said that Jamadagni, a pious Brahman, had received from the gods the miraculous cow, Kamadugha (or Surabhi), which provided him, his wife, Renuka, and their son, Râma, with every luxury. Karttavirya, a king of the warrior-caste, visits him, and seeing the wealth of the Brahman, tries to take the cow from him, but the cow kills all who dare to approach her, and rises into heaven, whereupon Karttavirya in his wrath slays the pious Jamadagni. Râma, the son of the murdered Brahman, invokes Vishnu's help for the punishment of the wicked king, and the god not only presents him with a bow and a battle-ax, which latter is called in Sanskrit paracus, the Greek πέλεκυς (hence the name of this avatar), but also incarnates himself in Râma. Karttavirya is described as being in possession of a thousand arms, wielding a thousand weapons, but Râma, endowed with the divine powers of Vishnu, conquers him after a decisive struggle. The Râma Chandra avatar has taken a firm hold on the Indian mind, and is described in the Ramayana, an epic which is the Hindu Odyssey, to the narrative of which the legend of Râma. bears a great resemblance. Râma Chandra lived with his wife Sita (frequently regarded as an incarnation of Lakshmi) and with his half-brother Lakshmana in the wilderness of the south, where he had withdrawn in order to obey his father, who had unjustly banished him and appointed Bharata, another son of his, as heir to the throne. The demonking, Ravana, waged war against Râma, and carried off Sita while he and his brother were hunting. It is impossible to relate here Rama's adventures in detail, how he fought with giants and demons, how the monkey kings, Lugriva and Hanuman, became his allies, how Hanuman jumped over to Lanka, the island of Ceylon, to reconnoitre the enemy's country, how the monkeys built a bridge over the strait by throwing stones into the water, bow Râma pursued Ravana to Lanka, and finally how he vanquished Ravana and recovered his faithful wife Sita. Like the sixth avatar, the Rama Chandra avatar probably contains historical reminiscences. It also resembles both the Trojan War and the Gudrun Saga, the epics of Western nations that relate the story of an abducted wife. The mythical 71

72 part of all these stories describes the wanderings of the sun god in search of his consort, the moon. In his eighth incarnation, the Krishna avatar, Vishnu has reached the ideal mangod of the Hindus. Kansa, called Kalankura (i. e., crane), the tyrant of Mathura, receives the prophecy that the eighth son of his sister, Devaki, will take his throne. He therefore decides to kill all the children of his sister. Her eighth son, Krishna, however, was an incarnation of Vishnu, who spoke at once after his birth, comforted his mother, and gave directions to his father, Vasudeva, how to save him. Vasudeva carried the infant, protected by the serpent king, over the river Jamuna, and exchanged him in Gokula for a girl which Yasuda had just borne to the cowherd Nanda. Kansa seized at once the girl baby, but before he could kill her she raised herself into the air, explained to the wrathful king that Krishna had been saved, and disappeared in the form of lightning. Kansa now decided to have all the babies in his empire killed, but Krishna escaped again. A demon nurse was sent to poison him with her venomous milk, but be bit and killed her, while his stepfather decided to remove to a more distant country in order to escape the continued hostilities of the king. Krishna slew the huge serpent, Kali-naga, overcame the giant Shishoo-polu, killed the monster bird that tried to peck out his eyes, and also a malignant wild ass. He also burnt the entrails of the alligator-shaped Peck-Assoort who had devoured him, and choked Aghi-Assoor, the dragon who attempted to swallow him. When Krishna had grown to youth he became the favorite of the lasses of Gokula. When he played the flute every one of the dancing girls believed that the swain whom she embraced was Krishna himself. He fell in love with the country girl Radha, the story of which is sung in the Jagadeva's poem, Gitagovinda. He protected the cowherds against storm and fire, and finally marched against Kansa, killed him and took possession of his throne. Krishna plays also a prominent part in the Mahabharata, the Iliad of the Hindus, which describes the war between the Kurus and the Pandus, 1 both descendants of Bharata and both grandchildren of Vyasa. Dhritarashtra, the father of the Kurus, was king of Hastinapur, but being blind, Bhishma, his uncle, reigned in his stead. After a test of the faculties of the young princes, in which the Pandu Arjuna, the skilled bowman and the Hindu Tell, showed himself superior to all the others, the oldest Pandu-prince, Yudhishthira, was installed as heir apparent. The Kurus, however, who managed to remain in power, tried to burn the Pandus, but they escaped and lived for some time in the disguise of mendicant Brahmans. Having allied themselves, by marriage with Draupadi, 2 the daughter of Drupada, king of Panchala, with a powerful monarch, the Pandus reappeared at Hastinapur and induced Dhritarashtra to divide the kingdom between his sons, the Kurus, and his nephews, the Pandus; but at a festival, held at Hastinapur, Yudhishthira, the chief of the Pandus, staked in a game of dice his kingdom, all his possessions, and Draupadi herself, and lost everything. The Kurus promised 72

73 their cousins to return their share of the kingdom after thirteen years, if they would live twelve years with Draupadi in the forest and remain another year in exile; but when this period had elapsed the Kurus refused to give up the country or any part of it, and thus the war became unavoidable. Then Duryodhana, the Kuru prince, and Arjuna, the main hero of the Pandus, called on Krishna for succor and assistance. Krishna decided not to take an active part in the fight himself, but left to Arjuna, whom he had seen first, the choice between his (Krishna's) company as a mere adviser or his (Krishna's) army of a hundred million warriors. Arjuna chose Krishna himself, and left the hundred million warriors to his rivals, the Kurus. The two armies met on the field of Kurukshetra, near Delhi. During the battle, as we read in the Bhagavadgita, Krishna accompanies Arjuna as his charioteer and explains to him the depth and breadth of the religious philosophy of the Hindus. The Pandus conquer the Kurus, and Yudhishthira becomes king of Hastinapur. After sundry additional adventures the Pandus die and go to heaven, where they find that rest and happiness which is unattainable on earth. The Mahabharata, like the Wars of the Roses, shows neither party in a favorable light; but the epic is written from the standpoint of the Pandus, whose demeanor is always extolled, while the Kurus are throughout characterised as extremely unworthy and mean. Krishna is the Hindu Apollo, Orpheus, and Hercules in one person, and there is no god in the Hindu Pantheon who is dearer to the Brahman heart than he. Many of his adventures, such as his escape from the Hindu Herod, the massacre of babes, his transfiguration, etc., reappear in a modified form in Buddhist legends and bear some resemblance to the events told of Christ in the New Testament. In his ninth incarnation Vishnu appears as Buddha, the enlightened one, to be a teacher of morals, of purity, charity, and compassionate love toward all beings. It is difficult to state the differences between the Buddha avatar of the Brahmans and the Buddha of the Buddhists. The latter, there can be no doubt, was a historical personality, by the name of Gautama, the son of Shuddhodana of the warrior caste, while the former is a mere ideal figure of ethical perfection. Burnouf 1 proposes to regard both as quite distinct, and he is right, but we need not for that reason deny that, on the one hand, the ideal of a Buddha avatar was a prominent factor in the formation of Buddhism, while on the other hand Gautama's teachings have, since the rise of Buddhism, powerfully affected and considerably modified the Buddha ideal of the Brahmans. Whatever may be the historical relation between the Hindu Buddha and the Buddha of the Buddhists, this much is sure: the Buddha has been received by the Brahmans as one of the members of the Hindu Pantheon. 73

74 The Hindu deity that is nearest in spirit to the Buddha avatar is Jagannath, the god of love and mercy. The tenth avatar has not yet been completed. Vishnu is expected to appear on a winged white horse to reward the virtuous, convert the sinners, and destroy all evil. The horse has one foot raised, and when it places its foot down, the time of the incarnation will find its fulfilment. The third person of the Indian trinity is Shiva, the Auspicious One, representing the end of the world and its regeneration. He is commonly represented by the linga as a symbol of the creative faculty and by the all-devouring fire, the tongued flame of which is pictured in a triangle turning its point upwards. Sir Monier Monier Williams (in Brahmanism and Hinduism, p. 68) says of this deity, which is "more mystical and less human than the incarnated Vishnu," that his symbol, the linga, is "never in the mind of a Saiva (or Siva-worshipper) connected with indecent ideas, nor with sexual love." The linga, or, as the Romans called it, the phallus, the male organ of generation, becomes at the first dawn of civilisation, almost among all the nations of the world, an object of great awe and reverence. As the symbol of the creative principle it is regarded as the most essential attribute of both the God-Creator himself and all those who hold authority in his name. The linga develops in the hand of the medicine man into a wand, in the hand of the priest into a staff, and in the hand of the king into a sceptre. The yoni, or female organ, is regarded as the symbol of Siva's consort, Parvati, and is worshipped in connexion with the linga by the sect of the Sactis. Perforated rocks are considered as emblems of the yoni, through which pilgrims pass for the purpose of being regenerated, a ceremony in which Hindus place great faith for its sin-expelling significance. (See Charles Coleman, The Mythology of The Hindus, p. 175.) Shiva's consort, Kali, is one of the greatest divinities of India. She is the goddess of a hundred names, representing not only the power of nature, but also the ruthless cruelty of nature's laws. She is called Parvati, the blessed mother, and Durga, which means "hard to go through," symbolising war and all kinds of danger. She is in the pantheon of modern Hinduism the central figure; and in spite of the universality of Brahma in philosophical speculations, in spite of the omnipresence of Vishnu and his constant reincarnations as told in ancient myths and legends, in spite of the omnipotence of Siva, and the high place given him in Hindu dogmatology, she is the main recipient of Hindu worship all over the country. As Kali she is identified with time, the all-devourer, and is pictured as enjoying destruction, perdition, and murder in any form, trampling under foot even her own husband. There is scarcely a village without a temple devoted to her, and her images can be seen in thousands of forms. Her appearance is pleasant only as Pavarti; in for this most diabolical deity, who among the 74

75 Buddhists of Thibet is changed into a devilish demon under the name of mkha' sgroma. The Pantheism which lies at the bottom of the whole Hindu mythology finds expression in the worship of HariHara, who is a combination of Vishnu and Shiva. In all other shapes she is frightful, and it is difficult to understand the reverence which the pious Hindu cherishes the Mahatmya, or collection of temple legends of the HariHara, a town in the province of Mysore, Isvara says:" "There are heretics among men who reject the Vedas and the Shastras, who live without purificatory ceremonies and established rules of conduct, and are filled with hatred of Vishnu: so also there are heretical followers of Vishnu, who are similarly filled with hatred of Shiva. All these wicked men shall go to hell so long as this world endures. I will not receive worship from any man who makes a distinction between Vasudeva and my own divinity: I will divide every such man in two with my saw. For I have assumed the form of HariHara in order to destroy the teaching that there is a difference between us: and he who knows within himself that HariHara is the god of gods, shall inherit the highest heaven." HariHara is depicted as a combination of the two gods in one figure, which is half male and half female, for according to the Southern version of the legend Vishnu assumed the form of a beautiful woman who was embraced so fervently by Shiva that both became one. There are in Hindu mythology innumerable other deities, among whom Indra, the thunder-god, is the greatest, as the hero among the gods of secondary rank, reminding us of the Thor of the Norsemen; but Varuna, the Hindu Kronos, Agni the god of fire, have also at times been very prominent. There are in addition gods of third degree, such as Kama, the Hindu Amor, Ganesa, the elephant-headed god of wisdom, 1 and Karttikeya, 2 the leader of the good demons., on the peacock, both sons of Siva, and others. In addition, we have a great number of devas, sprites, and goblins. Some of them are good, as the Gandharvas, others at least not naturally ill-intentioned, as for instance the Apsaras (a kind of Hindu elves), but most of them are dangerous and demoniacal. Such are the general mischief-makers, the Asuras, the Pretas, or ghosts, the Bhutas, or spook-spirits, the baby-killing Grahas, the Rakshasas, who are either giants or vampires, not to mention all the other demons of less power and importance. Lord Shiva, the Destroyer and Restorer Lord Shiva, the destroyer, is one of the three supreme gods in Hindu mythology. The other two are Brahma, the creator, and Vishnu, the preserver. Shiva's destructive powers are awesome, but they also have a positive side in that 75

76 destruction usually leads to new forms of existence. In art, Shiva is often portrayed with four arms, four faces, and three eyes. A glance from the third eye in the centre of his forehead has the power to destroy anything in creation, including humans and gods. In the Vedas, a collection of ancient sacred texts, Shiva is identified with the storm god Rudra. According to one myth, Shiva first appeared when Brahma and Vishnu were arguing about which of them was more powerful. Their argument was interrupted by the sudden appearance of a great blazing pillar whose roots and branches extended beyond view into the earth and sky. Brahma became a goose and flew up to find the top of the pillar, while Vishnu turned into a boar and dug into the earth to look for its roots. Unsuccessful in their search, the two gods returned and saw Shiva emerge from an opening in the pillar. Recognizing Shiva's great power, they accepted him as the third ruler of the universe. Shiva is a complex god with many roles and powers. In his destroyer role, he often haunts cemeteries, wearing a headdress of snakes and a necklace of skulls. A band of terrifying demons, hungering for blood, accompanies him. Yet despite his destructiveness, Shiva can be helpful to humans and other gods. He acts as a divine judge who shows no mercy to the wicked. He gains spiritual strength from periods of meditation deep thought in the Himalayas. When he dances, he represents truth, and by dancing he banishes ignorance and helps relieve the suffering of his followers. According to one myth, Shiva saved the gods and the world from destruction by swallowing the poison of Vasuki, a serpent the gods used to produce the water of life. Drinking the poison made Shiva's neck blue, and he is often shown that way in art. One of Shiva's greatest services to the world was to tame the sacred Ganges River, which flows from the Himalayas. At one time, the Ganges passed only through the heavens, leaving the earth dry. After a wise man changed the course of the river, it became a raging torrent and threatened to flood the earth. Shiva stood beneath the river and let its waters wind through his hair to calm its flow. In another story, the gods were threatened by demons and asked Shiva for help. He agreed on the condition that the gods lend him some of their own strength. However, after defeating the demons, Shiva refused to return the borrowed strength. As a result, he became the most powerful being in the universe. Shiva also has many weapons that make him unbeatable, including a club with a skull on the end, a sword and spear made from thunderbolts, and a bow made from a rainbow. There are two great classifications of such forms of evil and demon spirits in Hindu mythology; one is created by the Gods during the creation of the world and thus brought into the world as demons or Gunas, soon after. The forms of evils and demon spirits in Hindu mythology depend on the cause and kind of 76

77 death occurred to the individual. The demons usually act at the orders of the greater deities as Nandi of Lord Shiva or the demons, who were decreed by Shiva to destroy the yajna by Daksheye Prajapati. The second category comprises of those demons, whose were created due to man, rather to the spirits of men, who have once lived on the earth. The existence of these demons is derived from deceased spirits of dead human beings and it is to these that admiration and propitiation are commonly offered. All malignant devils are believed to have been originally human beings. If a man is injured and finally killed by a tiger or dies due to snakebite and does not receive proper funeral ceremonies, becomes a ghostly spirit. It is believed that to become an unquiet spirit, roaming about with malicious intentions is only possible if the death has occurred due to sudden and unhealthy reason. Death in an accident and formal discarding without proper funeral ceremonies or deaths inflicted by criminals and disposal of the body furtively without proper religious rites changes the transitional body into deadly and fiery ghosts or roaming spirits. In Southern India, it is believed that if a dishonourable man dies accidentally, his evil nature never expires and his every nearby souls assumes his personality and lives after him as a demon. This is equally applicable to women, so the demons can be of both the sexes, of any caste. Similarly demons may be of all and any ranks and may have either distinguished or of low castes, as the cheating devils, deceitful devils, gaming devils and others. A criminal who dies in a nasty accident, his sins and crimes live after him in the shape of spiteful demons, as assassinate devils, theft devils, infidelity devils and so on. Such demons are always on the search for weak-minded people and influence them to commit crimes of similar type. Incarnated diseases, calamities, disasters, hailstorms are strongly believed to be the activities of demons. These lower forms of evil demons had been once the dwellers of human bodies that are mostly dreaded by the general mass of Hindus and therefore mostly worshipped to keep them calm. These are of three classes-bhuta, preta and pisacha. Bhuta is spirit originating from a man, who has died of a violent incident either by accident, suicide or capital punishment. The one who has not had proper funeral ceremony performed later. A Preta is the spirit of a malformed or crippled person or of one imperfect in some limb or organ or of a child who expires prematurely due to the omission of ceremonies during the creation of the embryo. It may not necessarily be an evil liable spirit. A Pisacha is a demon formed due to a man's vices. The ghost of a drunkard, liar, and criminal of any kind, adulterer or one who died as insane is a Pisacha. The 77

78 Pisitchas are malevolent and roguish. They haunt graveyards or take up trees as their abode. They may take hideous or striking shapes and even the appearance of men. Animal blood is their favorite food but they generally feed on corpses and may even dwell in dead bodies. They may even enter human beings through the mouth and may bring about diseases and unpleasant affections of all kinds. They may take the shape of a dog, cat, serpent or other animal. No real worship is actually performed for these demons. There are hardly any temples raised to satisfy them. The only place of worship is a sheer heap of earth piled up in a mountain shape, near some tree, or a similar creation formed with bricks that is painted with long streaks of white. There are no special prayers said at such shrines, but offerings of food are often arranged in such customs. In southern India devil worship is more religiously practiced as compared to the North. Demonophobia is a common ceremony for the dead, prevalent all over the south. The main reason for this could be the dominance of Saivism on a wide scale or that during southern invasion the Dravidian and when they met with the aboriginal tribes. These tribes appeared to them as if resembling those of the demons. As the Aryans advanced their energized imagination, they converted these powerful enemies into supernatural giants and veritable demons called Rakshas. With the passing days, Aryans, Dravidians and indigenous mixed together the dread of demons and generated many more customs to keep away these demons. The lower castes called the Shanars are so scared of the South, that they made a rule never face the doors of their houses towards the South, or else the Evil spirits may enter their houses from that side. The more, we move to the south, nearer Sri Lanka, we find the people drooped in demonolatry and drenched with every form of superstitious fear of evil spirits. The ghosts and roguish ugly demons are playing an important role in their dayto-day lives. Therefore devil worship and propitiation still prevails among the villagers, who make huge clay horse in their fields, in honour of the male guardian God Ayenar, who is known to be a brave horseman and the most energetic anti-demonist. Offerings and other prayers are presented to these clay horse God images. The Shanars, whose is known as a cultivator and climbs the Palmyra tree for the sake of the juice, consider every malady to be more superstitious and influenced by a devil and that a sacrifice is always necessary for its removal. Strange severity or continuance of any disease proves the possession to be of the devil spirit. 78

79 श र र उव च.. Chapter Six Vibhooti Yoga भगवन नत र मचत र हद तत प रज यत. श द धस फम कस क शक तस न त रश न द रश खर [1] तमस त त पररक त न न क मत प र षर प क. अम बय समहत ऽत र व र स प र थ सह [2] त व कथ पञ चभ त मद जगद त र चर. तद ब र मह मगररज क मय त ऽन ग रह यमद [3] Sri Rama Enquired: O Lord! O Mahadeva! I am confused with the statements that you made recently. You are as clear as a crystal in complexion, you have a distinctive appearance. you are seated with your consort Umadevi here together with your servants. How do you create this entire universe which is formed of five elements? Kindly explain me in detail and enlighten me. श र भगव न व च.. स प ष ट ह भ ग द रज ञएय र रमप. तत प रवक म त भक ब रह मचय ण स व रत [4] प र य स यस यन य स द न स स रन र. द श पञ चभ त मन य च ल क श त दमश [5] स द र सररत द व र क षस ऋषयस तथ. द श य मन च न मन स थ वर मण चर मण च [6] गन धव म प र थ न ग सव त मद वभ तय. प र ब रह म दय द व द रष ट क क मत [7] Sri Bhagavan said: O Rama! Very wisely, you have asked a very significant question indeed! The answer to this is not known to the very Gods. Therefore I would detail out to you that secret information, Listen carefully! All these visible five elements, fourteen worlds, seven oceans, seven mountains, all gods, demons, sages, entire mobile and immobile creation, gandhervas, Pramadhas, Nagas, everything has manifested from my portion only. At first Brahma and other deities desired to know my true form, assembled near the mandara mountain which is my favorite mountain. 79

80 दर प रयय सव मप रयतर मगरर. स त त व प र ञ जलय द व तद प रत क तस थत [8] त न द ष ट व थ य द व न ल ल क मलतच तस. त ष पह त ज ञआन ब रह म द न मदव कस [9] अथ त ऽपह तज ञआन ह क भव मनमत. अथ ब र व ह द व नह व प र तन [10] After assembling there, they stood near the mount Mandara with folded hands and sang hymns in my praise. Knowing their desire, out of playful mood i had stolen away their knowledge. Then when I appeared, under ths stupor of ignorance, the question me Who are you?. In that context i addressed them and said: O gods! I m the Adi-Anadi-Purusha (oldest primordial being). आस प रथ व ह वत मम च स र श वर. भमवष य म च ल क ऽक तस मन त त न न क तस त कश न [11] व यमतरर च त त ऽक तस त न न क तत कमञ चत स र श वर. मनर त ऽमनर त ऽह नघ ब रह मण ब रह मणस पमत [12] दमक षण ञ च उदञ च ऽह प र ञ च प रर त ञ च एव च. अ श ध व च मवमदश मदशश ह स र श वर [13] स मवत र च मप ग यत र स प नप नमप. मत रष ट ब जगर त न ष ट प च प क त श न दस य य [14] सर त ऽह सवमग श स त म ग यमह ग र. ग यमह गह वर च ह द रह जगत मवभ [15] ज य ष ठ सवमस रश र ष ठ वररष ठ ऽह प पमत. आय ऽह भगव न शस त ज ऽह च मदरप यह [16] ऋग व द ऽह यज व द स व द ऽह त मभ. अथवमणश न त ऽह तथ च मङ रस वर [17] इमतह सप र ण मन कल ऽह कल व नह. न र श स च ग थ ह मवद पमनषद ऽस म यह [18] श ल क स त र मण च व ह न व य ख य न व च. 80

81 व य ख य न मन पर मवद इष ट ह त थ ह मत [19] दत त दत त य ल क परल कऽह क षर. क षर सव ममण भ त मन द क त श क त रह खग [20] ग ह य ऽह सवमव द ष आरण ह ज ऽप यह. प ष कर च पमवत र च ध य च ह त पर [21] बमहश ह तथ च प रस त दह व यय. ज य मतश ह त श ह तन त र ण क तन द रय ण ह [22] ब क तद धश ह ह क र मवषय ण ह व मह. ब रह म मव मह श ह स कन द मवन यक [23] इन द र ऽम श य श ह मनर मतवमर ण ऽमनल. क ब र ऽह तथ श न भ भ मव स व महजमन [24] तप सर त च प मथव च पस त ज ऽमनल ऽप यह. आक श ऽह रमव स नक षत र मण ग रह स तथ [25] प र ण क लस तथ र त र त भ त प यह. भव य भमवष यत क त स न च मवश व सव मत मक ऽप यह [26] O deities! Know that in this entire universe, there is none other than me. I m the non-dual one. I m the ancient one. I m the one who is eternal and I m the noneternal too, I m the one who is blemishless (sinless). I m the one called as Brahmanaspati. I m all the directions. I m savitri, I m Gayatri. All these male, female and eunuchs also are me. I m the Thrishtup, Jagati, Anushthup, Pankti chandas. I m the one known through Vedas, I m the truth, I m peace, and I m respect. I m the lord of the universe, I m the oldest, I m the lord of all, I m the Bhagawan (supreme personality of godhead), I m the Lord, I m the divine light. I m the Itihasa, and Purana. I m the Kalpa (eon), I m the Upa-Kalpa (manvantara), I m the one who create these Kalpas, I m the knowledge, I m in the hymns of Upanishads, I m mantra, and I m the Vyakhyana (commentary) also. I m the sacrificial offerings, I m the donor, I m the donation, I m Ihaloka (this material world where jiva takes birth), I m Paraloka (world where Jiva goes after departure), I m Akshara (imperishable) and I m kshara (perishable) too, I m all these creatures. Self-control, serenity, and secrecy are also me. I m the one having faces everywhere. I m the end, and middle, I m the door, I m outside, i m inside, I m the front and back as well. I m the imperishable one. I m light and also i m darkness, I m the Indriyas (organs) and the Tanmatras as well. 81

82 I m the mind, intellect and ego. I m the Vishayas (subjects) also. I m Brahma, I m Vishnu, I m Maheshwara, I m Uma, I m Skanda, I m Vinayaka. I m Indra, Agni and Yama also. I m Nairuti, varuna and Vayo (anil). I m Kubera, I m the fourteen worlds. I m the Sun, I m the moon, I m stars and planets as well, I m all these creatures, I m the Prana(soul), I m the time, death, and eternity. I m the past, present and future. I m everything indeed! ओ द च तथ ध य भ भ मव स वस तथ व च. तत ऽह मवश वर प ऽक तस म श ष च जपत सद [27] अमशत प मयत च ह क त च क त प यह. पर च व पर च ह ह सवमपर यण [28] अह जगक तद धत मदव य क षर स क व यय. प र ज पर त पमवत र च स य ग र ह य मग रय [29] In the beginning as Omkara (Pranava), in the middle as Bhu-Bhuvah-Suvar etc. worlds, and in the end as the Vishwaroopa(cosmic form) I alone am. I m the fruit of the Japa. I m the edible and drinkable items. I m the doable and nondoable things also. I m the Param (supreme) and I m the Aparam (nonsupreme). I m the sun. I m Parayana. I m the well being of the universe. I m the divinity. I m the imperishable. I m the micro-atom (Sukshmam). I m the Prajapatyam, holyness (Sacredness), I m the softness (Soumya). And Agraahyam, Agriyam are also me only. अह व पस हत म ह ग र स जस मनम. ह मद य द वत त व न प र णत व न प रमतमष ठत [30] I m the one who withdraws entire creation into myself (at the end of time), I m the supreme light. I remain seated in the heart s core of all the creatures. I exist as Prana (soul) in the beings. मशरश त तरत यस य प द दमक षणतस तथ. यश सव त तर स क ष द ङ क र ऽह मत र त रक [31] ऊध व च न न ह यस म द श पनय यह. तस म द ङ क र एव ह क मनर त सन तन [32] ऋच यज मष स मन य ब रह म यज ञअक ममण. प रण ह ब र ह मण भ यस त न ह प रणव त [33] स न ह यथ समपण व य प न मत व य प ययर त मप. 82

83 सव मन ल क नह तद वत सवमव य प तत ऽस म यह [34] ब रह म हररश भगव न द न पलब व न. तत ऽन च स र यस म दन ऽहम त ररत [35] The one whose head is towards north and whose feet remains towards south, such a supreme one, and the Pranava of three syllables (A, U, M) is none other than me. To the devotees I deliver from sins and give them upper regions, and I send the sinners to the hell. Hence I m the ever lasting one. I m in the form of Omkara. I m the Rik, Yajus, and Sama Vedas as well. Through sacrifice the Brahmanas propitiate through Omkara, and that form of Pranava is me. The way flesh is an integral part of all creatures, similarly in the entire universe wholly I pervade, hence i m the indweller of all (Sarvantaryami). Because Brahma and Vishnu failed to locate my ends, I am called to be infinite (ananta). गभमजन जर र त स स रभवस गर त. त रय म यत भ तस म त त र ऽह ररत [36] चत मवम ष द ह ष ज वत व न वस यह. स क भ त व च ह द द श यत तत स क प रक मतमत [37] ह त मस भ य भ भ य यत प रक शय. मवद य द वदत ल र प तस म मद वद य त स म यह [38] एक एव यत ल क न मवस ज म स ज म च. मवव सय म ग ह ण म तस म द क ऽह श वर [39] न मद वत य यतस तस थ त र य ब रह म यत स वय. भ त न त ममन स ह र त च क र द र वस यह [40] Because I ferry my devotees from the birth, aging, death, and liberate them from the ocean of samsaara altogether; therefore I am called as Taraka. In the four types of bodies (Jarayujam [womb born], Andajam [egg bord], Svedajam [sweat born], Udbheedam [earth born]), Because I remain in a atomic size as Jiva, hence I m called as Sookshmarupa, To the ones who are immersed in the darkness of ignorance I show them the desire for knowledge and liberation like an electric spark hence I am called as Vaidyuta (lightening). Because I alone create universes, I alone sustain them, and again I alone take them back into myself; hence I only am called as the Eswara (Lord). There is none who is second to me because I am the Parabrahman beyond Turiya; I alone dissolve all creatures within my heart hence I am called as Rudra. 83

84 सव ल ल क न द श ह मशन मभश शक त मभ. ईश न स य जगत स वद मश चक ष र श वर [41] ईश नश क तस म जगत सव ष मप सवमद. ईश न सवममवद न यद श नस तत ऽस म यह [42] सवमभ व मन नर क ष ऽह त मज ञआन मनर क षय. य ग च ग य तस म गव न हत त [43] अजस र य ग ह ण म मवस ज म स ज म च. सव ल ल क सय म त न ह व ह श वर [44] हर त त मज ञआनय ग श वय यस त ह यत. सव मन भ व न पररर त ज य ह द वश स ऽस म यह [45] Because with these many potencies I omniscient knowing everything and at the same time I remain as the means to know this universe, I am called as Jagannetra. Because I m the lord of all creatures and all knowledge, I m called as Eshana. Because I witness all feelings, all the Atmajnanam in time through Yoga, hence I am called as Bhagawan. I support all the worlds on me, I discard those worlds (dissolution), I create, and also I make them stay; hence for all these reasons I am called as the Supreme Lord (Maheshwara). The Mahadeva who is known by Atmajnana-Yoga, Aishwarya, O Rama! such a supreme being who is beyond Mahat- that Mahadeva is me. एष ऽक तस म द व प रमदश न सव म प व मह ज त स म यह व गभ. अह मह ज तश जमनष य ण प रर त ग जनक तस तष ठमत सवमत ख [46] मवश वतश क ष र त मवश वत ख मवश वत ब ह र त मवश वतस प त. स व ह भ य मत स पतत र द मव भ जनयन द व एक [47] व ल ग र त र ह दयस य ध य मवश व द व ज तव द वर ण. त मस थ य ऽन पश क त र स त ष श क त श श वत न तर ष [48] अह य मन म मतष ठ म च क य द प ण पञ चमव च सवम. श न प र ष द व ड य मवमदत व मनच य य श क त र त मत [49] प र ण ष व मनस मलङ ह रक तस मन क र उआ च त क ष च. 84

85 त महत व ह त ज लस य ल ब द ध य मचत त स थ पमयत व य ह. एव य ध य य न भज त त ष श क त श श वत न तर ष [50] I am the lord who is born within directions (space and time), I m the one being born, I m the one who is still inside the womb, I m the old aged one, and I am the one who has faces everywhere. I m the protector of the worlds. All faces are my faces, all eyes are my eyes, all limbs are my limbs. I am the creator of Bhu- Bhuvah-Suvar kind of worlds. Moreover people who realize me as the one dwelling in the hearts of all as a divine light, as the master and leader of all creation; such a kind of Jiva only can attain permanant peace called liberation, Others can not! I alone remain as the cause behind the creation and dwell as the inner soul of all. In this way one who knows me as Eswara, primordial being, Mahadeva, and enquires into me such a one gains liberation. The Prana which is the cause of all sensations like hunger, thirst etc. such a Prana is also I alone. One who meditates on me, and worships me such a one gains final bestitude as eternal peace. Others do not gain that. यत व च मनवतम अप र प य नस सह. आनन द ब रह म ज ञआत व न मबभ मत क तश न [51] श र त व मत द व द व क य क वल ज ञआन त त. जप न मन ध य नपर यण [52] सव त स वस वद ह त स य ज य गत प र. तत ऽग र पररद श पद थ म मद वभ तय [53] य य व सकल ज त मय सव प रमतमष ठत. मय सव लय य मत तद ब रह म द वय स म यह [54] अण रण य नह व तद व न ह नह मवश व ह मवश द ध. प र तन ऽह प र ष ऽह श महरण य ऽह मशवर प क तस म [55] अप मणप द ऽह मचन त यशक त पश यचक ष स श ण यकणम. अह मवज न म मवमव र प न च क तस त व त त मचत सद ह [56] The wise man who realizes me as the Satchidananda Brahman, he doesn t fear of anything. In this way the gods listened to my words and realized the path towards Kaivalyam, and thereafter they remained devoted to me through Japa of my names, through meditation and at the end of their lifespan they got Sayujyam (merged) in me. That s why whatever things are visible to your eyes all those are my forms only. Everything takes birth in me, in me only everything survives 85

86 and in me only everything gets dissolved; that s the reason why I am called as Advitiya Brahman (secondless supreme Brahman). I remain in atomic form in micro elements, I remain in gross form in macro elements I am the Puranapurusha (primordial person), I am eternal, I am hiranmaya (of golden hue), I am Shiva. I don t have hands and feet but still I can grasp anything, I do not have eyes but I see everything, devoid of ears I hear everything, I remain as the ether, I am of teh form of conciousness (chit), and i am the knower of everything. However there is no one who knows me in reality. व द रश ष रह व व द व द क द व दमवद व च ह. न प ण प प न क तस त न श न जन द ह क तन द रयब क तद धरक तस त [57] न भ म र प न च वम रक तस त न च मनल ऽक तस त न नभश. एव मवमदत व एव तत त वत व मत त यस त र ह म त पर त मर प ग ह शय मनष कल मद वत य [58] स स तस मक ष सदसमद वह न प रय मत श द ध प मत मर प [59] एव तत त वत व मत त यस त र ह त. स एव न न ल क ष क वल फल श न त [60] I am the one to be known through all the Vedas. I am the creator of Vedas and Vedanta. I m the knower of Vedas. I am beyond virtues and vices. There is nothing called as End to me. I am beyond birth and death. I am beyond the five elemental nature. In this way whosoever realizes me as the paramatma who is the all witnesser, who is pure, who dwells in hearts; such people only reaches me. O Rama! in this way whosoever realizes me truely, only that one would gain Kaivalya, others would not. Here ends the chapter six of Shiva Gita present in Padma Purana Uttara Khanda. Thoughts on Chapter Six Vibhooti Yoga The word Vibhooti or Vibhuti can be divided into two parts: Vi and Bhuti. The word Bhuti appears in the third part of the last verse of Gita along with Shree (prosperity), Vijay (victory), and Dhruva Niti (righteous policy). These four terms Dhruva Niti, Bhuti, Vijaya, and Shree stand for Dharma (righteousness), Artha (glory), Kama (victory), and Moksha (spiritual prosperity). Hence Vibhuti means "special" glory or extraordinary glory of God Almighty. 86

87 Looking into the Sanskrit dictionaries for the meaning of the word 'Vibhuti', one finds such definitions as 'manifestations of divine power' or 'opulence by which God controls the whole universe.' Other words used to define the meaning of Vibhuti are divine glory and splendour and magnificence. In some translations of the Bhagavad Gita, we find the title of Chapter Ten is, "The Yoga of Vibhuti" while in others it is called "Manifestations of the Power and Glory of God". And we so learn that the union with the divine which we seek is aided or perhaps accomplished by the power, glory, splendour and munificence of God and this is called Vibhuti. It has often been spoken of the significance of this Vibhuti. Since it is materialized out of nothing and since the Ash is specifically associated with Siva, it is reverentially known by devotees as Kailasa Vibhuti, the sacred Ash of Siva who resides on Mount Kailasa. It is named Vibhuti since it endows one with prosperity; Bhasma - "ashes" because it burns away all sins; Bhasitam - "brightened" because it increases one's spiritual splendour; Ksharam - "destruction" since it removes danger; and Raksha - "protector" for it is an armor against the machinations of evil spirits. This is how the Vibhuti is praised in the Brihad Jabala Upanishad, one of the ancient spiritual texts. Baba says Vibhuti is also a constant reminder of the evanescence of the body which, ultimately, is reduced in cremation to a potful of ash! Vibhuti is the most precious object in a spiritual sense. Shiva burnt the God of Desire for he agitates the mind and increases the confusion already existing there. Shiva burnt him into a heap of ashes. When the God of desire was destroyed, Prema (Love) reigned supreme. When there is no desire to control the mind, love can be true for all. The application of this Holy Ash is a reminder for us to achieve our victory over desire. Ash is the ultimate condition of things; it cannot undergo any further change. Ash cannot fade as flowers do in a day or two, it does not dry and disappear or get soiled and unpotable as water does. It does not lose colour as leaves do in a few hours and it does not rot as fruits do in a few days. Ash is ash forever and ever. This state of ash reminders us of our true nature, which is the Atma, our soul. Our soul never undergoes any change. So burn your vices, your bad habits, and worship the Lord rendering yourself pure in thought, word and deed. Reach the state of nothingness and attain liberation by absorbing the essence of the Vibhuti that we apply on our foreheads. When we recite this vibhut mantra, we say I take refuge in the supremely sacred vibhuti of the Lord, the wonderful vibhuti which bestows liberation, the sacred state which I desire to attain. Vibhuti is the most precious object in a spiritual sense. Shiva burnt the God of Desire for he agitates the mind and increases the confusion already existing 87

88 there. Shiva burnt him into a heap of ashes. When the God of desire was destroyed, Prema (Love) reigned supreme. When there is no desire to control the mind, love can be true for all. The application of this Holy Ash is a reminder for us to achieve our victory over desire. Ash is the ultimate condition of things; it cannot undergo any further change. Ash cannot fade as flowers do in a day or two, it does not dry and disappear or get soiled and unpotable as water does. It does not lose colour as leaves do in a few hours and it does not rot as fruits do in a few days. Ash is ash forever and ever. This state of ash reminders us of our true nature, which is the Atma, our soul. Our soul never undergoes any change. So burn your vices, your bad habits, and worship the Lord rendering yourself pure in thought, word and deed. Reach the state of nothingness and attain liberation by absorbing the essence of the Vibhuthi that we apply on our foreheads. Since this mantra is so powerful, we should recite it with respect and with sincerity in order that we gain the full benefit from it. In India, holy ash a sacred symbol also found in other religions is often called Vibhuti and is associated with Shiva. Vibhuti reminds us of the transitory nature of all earthly things and of the mortality of the body. It is also a symbol of purity and wisdom when viewed as the pure residue resulting from the burning away of ignorance through sadhana (spiritual practice), when desires and attachments have been reduced to ashes. The word Vibhuti has many meanings, including "glory," "might," and "wealth." According to the teachings, we will have all these usually transitory qualities in a real and lasting sense when we finally "burn away" all of our lower impulses and attachments. It has been known to have healing properties that affect both physical and spiritual maladies. The healing, however, is not automatic and is dependent upon grace and the inner receptivity of the devotee. Vibhuti is sometimes referred to as "Prasad" or "Prasadam" (grace in the form of food). It can be eaten or rubbed on the body (e.g., upon the area of the "third eye" between the eyebrows which has been called the "Eye of Shiva"). Devotees of Shiva in India often wear stripes of ash across their foreheads Both Vibhuti and Namam are worn on the forehead by the devotees of Shiva (Shivaites) and Vishnu (Vaishnavites) respectively. The significance of Vibhuti is stated in a verse in Agama Sastra. Brahma vishnuscha rudrascha Pundrasyathi Devatha Srushti sthithi samahara Thripundrusya swarupakam. 88

89 It states that Vibhuti expresses the concept that this world we live in and the universe are driven by the functions of creation, preservation and destruction as enacted by the Triad (Thrimurthys) Brahma, Vishnu and Siva. It also signifies that the three Murthies, in the triad are equal. The significance of Vibhuthi is that the body is to be transformed in to ash one day, hence the morality of all men and women born in this world. With this realization we should overcome the ego and selfishness in us and conduct our lives in the righteous path. Vaishnavas call their representation of Namam on their foreheads as Thirumann, which means the sacred earth (dust). Namam consists of three vertical lines joined at the base, the two outer whitelines signifying the worship of Brahama and Vishnu and the red centreline signifying the worship Mahalakshi. The Namam(thirumann) signifies the fact the men and women of this world will all be transformed. Why the Hindus put Tilak on the forehead? This is the dot most of the Hindus have at the eye-brow junction. This could be of sandal or red kumkum or a mix of both, sacred Ash or Vibhuti. This junction is one of the very significant chakra, called in spiritual terms AGYA chakra. This is a very sensitive point. So the tilaka is kept at this point. Without the worship of Sri Ganesh no work in Sanatan Dharma should begin. Likewise,no religious work should begin without a Tilak on the forehead. Chandan or sandalpaste, Roli,Kumkum,Sindoor and Sacred Ash or Vibhuti can also be used as Tilak. Tilak is a mark of auspiciousness. It is put on the forehead with sandal paste, sacred ashes or kumkum (red tumeric). The devotees of Siva apply sacred ashes (Bhasma) on the forehead, the devotees of Vishnu apply sandal paste (Chandan), and the worshippers of Devi or Shakti apply Kumkum, a red tumeric powder. The scriptures say: "A forehead without a Tilak, a woman without a husband, a Mantra the meaning of which is not known while doing Japa (recitation), the head that does not bend before holy personages, a heart without mercy, a house without a well, a village without a temple, a country without a river, a society without a leader, wealth that is not given away in charity, a preceptor without a disciple, a country without justice, a king without an able minister, a woman not obedient to her husband, a well without water, a flower without smell, a soul devoid of holiness, a field without rains, an intellect without clearness, a disciple who does not consider his preceptor as a form of God, a body devoid of health, a custom (Achar) without purity, austerity devoid of fellow-feeling, speech in which truth is not the basis, a country without good people, work without wages, Sannyasa without renunciation, legs that have not performed pilgrimages, determination unaided by Viveka or discrimination, a knife which is blunt, a 89

90 cow that does not give milk, a spear without a point- all these are worthy of condemnation. They exist for name s sake only." From this you can imagine the importance of Tilak or the sacred mark. Tilak is applied at the Ajna Chakra, the space between the two eyebrows. It has a very cooling effect. Application of sandal paste has great medicinal value, apart from the spiritual influence. Application of sandal paste will nullify the heating effect when you concentrate and meditate at the Bhrumadhya. Tilak indicates the point at which the spiritual eye opens. Lord Shiva has a third eye at the Brumadhya. When he opens the third eye, the three worlds are destroyed. So also, when the third eye of the Jiva is opened, the three kinds of afflictions - Adhyatmika, Adhidaivika and Adhibhautika- are burnt to ashes. The three Karmas- Sanchita, Prarabdha and Agami,- and also all the sins committed in the countless previous births, are burnt. When you apply the Tilak, you mentally imagine: "I am the one non-dual Brahman free from all duality. May my eye of intuition open soon." You should remember this every time you apply a Tilak. There are various methods of applying Tilak. Saivas apply three horizontal lines with the sacred ashes. The vaishnavas apply three vertical lines (Tripundra) on the forehead. When they apply Tilak, they say: "O Lord, protect me from the evil effects of the Trigunatmika Maya which has Sattwa, Rajas and Tamas as its binding cords." Some Vaishnavas apply only one vertical line. Only the method of application differs, but the significance is the same in both the Vaishnavas and the Saivas. The Tilak is used in various ways for different reasons. Without the Tilak, Sandhya, Pooja, Deva Darshan, Tarpan and other religious activities should not be performed. There are thirteen places on the human body where Tilak can be placed. However it is only on the forehead that it is noble. The head is the summit of the body with the brain being the axis of the entire body. According to Hindu Astrology, Mesh Rasi or the House of Aries is on the forehead. The Lord of Mesh is Mars and His colour is Red. This is why Red Chandan and Sindoor is placed as Tilak on the forehead. The fingers used for applying Tilak are as follows: At the base of the little finger is Mercury, at the base of the ring-finger is Sun, at the base of the middle finger is Saturn, at the base of the index finger is Jupiter and at the base of the thumb is Venus. 90

91 Perfect peace is experienced at Sunrise, Saturn is the protector of lifespan, Jupiter represents immortality and Venus represents health. Tilak applied with the ring-finger and the thumb is very beneficial. In addition to this, the Sun represents firmness, brilliance, honour, respect and faith. These are the blessings achieved by applying Tilak with the ring-finger. Venus gives lifeforce, health, is the creator of new life, the bestower of gentility and politeness. This is achieved by applying Tilak with the thumb. Women should use the ring-finger for applying Bindie with unbroken rice grains. Men should also use unbroken rice grains(akshat) mixed in red chandan and apply the Tilak with the thumb. The unbroken rice grains symbolises steadfastness and firmness of the brain and is also a symbol of peace. It is reffered to as Deva Dhanya----grains of the Gods. श र र उव च.. Chapter Seven Vishwaroopa Sandarshana Yoga भगवन न य प ष ट तत तथ व क तस थत मवभ. अत र त तर य लब त वत त न व ह श वर [1] पररक त न नपर ण द ह भगवतस तव. उत पमत त पञ चभ त न क तस थमतव म मवलय कथ [2] स वस व म क रस बद ध कथ न क तस थत स र. त सव कथ द व भ वन मन चत दमश [3] त वत त श र त व मप द व त र स शय ह नभ त. अप रर त मयतमचत तस य स शय छ त त हममस [4] Sri Rama said: O Swami! Till now I didn t get clarification on my root doubt. How are all the creatures originating from your body of perceivable and limited dimensions? How are they getting survived? And again how are they getting dissolved in you? How are you present in the form of Brahma and other gods doing their respective duties and how are you in the form of these vast fourteen worlds? Kindly clarify this to me. This has already been told by you but I am not 91

92 able to get clarity over this subject. Hence I have this doubt, and you alone are capable of clarifying my doubt. श र भगव न व च.. व ब ज ऽमतस क ऽमप ह व तर यमथ. सवमद स त ऽन थ व क ष क त आय मत तद वद [5] तद वन तन र भ त न गमतलमय. ह स न धवमपण ऽमप जल मक षप त मवल यत [6] न द श त प न प क त क त आय मत प वमवत. प र त प र तयमथ ऽऽल क ज यत स यम ण ल त [7] एव त त जगत सव ज यत ऽक तस त मवल यत. य य व सकल र तद वज ज न मह स व रत [8] Sri Bhagavan said: O Rama! In this world as like as inside the small banyan seed a giant banyan tree resides and when right time comes from that small seed s core a huge banyan tree comes outside; in the same way, the entire creation and creatures emerge from my body. And at the end of time they again enter inside me only. The way Saindhava (salt) melts in water and becomes one with it and when water gets evaporated it regains its previous form viz. salt; similarly all these worlds take birth from me and enter back into me only. श र र उव च.. कमथत ऽमप ह भ ग मदग जडस य यथ मदमश. मनवतमत भ र न व तद वन कर म मक [9] Sri Rama said: O Mahanubhava! In whatever number of ways through whatever examples you tried to explain me that concept; like a confused person who fails to discern, I am not able to understand that properly. What should I do now? श र भगव न व च.. मय सव यथ र जगद त र चर. वतमत तद दशमय म न द रष ट क ष त भव न [10] मदव य चक ष प रद स य म त भ य दशरथ त मज. त न पश भय र त क त व त त ज ण ल र ध व [11] न च मचक ष ष द रष ट शक यत क ह. 92

93 नर ण व स र ण मप तन न ग रह मवन [12] Sri Bhagavan said: O Rama! This entire mobile and immobile creation dwells inside my belly. You do not have enough strength and capability to witness that scene. With these eyes of flesh neither human nor god can every be able to see my brilliant cosmic form without my grace. Therefore, O son of Dashratha! I m giving you divine eyes (divya drishti) do not fear and properly see my divine cosmic form. स त उव च.. इर त क त व प रदद तस म मदव य चक ष मह श वर. अथ दशमयद तस म वक प त लस मनभ [13] मवद य त क म प रभ द प त मतभ भय वह. तद द ष ट व व भय द र ज न भ य वमन गत [14] प रणय दण वद भ त ष ट व च प न प न. अथ त थ य ह व र य वद व प रपश मत [15] वक प रमभदस तत र अ ब रमह म ण क य. च क इव लक ज व ल ल स क ल [16] र न दरमवन द मगरय सप तस गर. द श चन द रस य मद पञ च भ त मन त स र [17] अरण मन ह न ग भ वन मन चत दमश. प रमतब रह म ण व तद द ष ट व दशरथ त मज [18] स र स र ण स ग र स तत र प व मपर नमप. मव दमश वत र श तत तत क मण मप मद वज [19] पर भव श द व न प रद ह ह मशत. उत पद न न त पन न न सव मनमप मवनश त [20] द ष ट व र भय मवष ट प रणन प न प न. उत पन नतत त वज ञआन ऽमप बभ व रघ नन दन [21] अथ पमनषद स र रथ स त ष ट व श कर [22] Suta said: In this way spoke lord Shiva and blessed Rama with divine eyes. Thereafter lord Shiva showed Rama by opened his mouth which was as wide as 93

94 Patala loka. Blazing with billions of lightening strikes seeing such a dreadful scene Sri Rama trembling with fear collapsed on the ground on his knees. He prostrated on the ground and numerous times he prayed to Lord Shiva. Then that mighty armed hero Rama gaining some strength again looked at the cosmic form of the Eswara the destroyer of the three cities. He sighted billions of universes as like as the groundnuts being roasted in blazing fires. He saw inside the mouth Meru, Mandara Vindhya etc. giant mountains, seven great oceans, Sun, moon and planets, five elements, all deities, all dense forests. He also witnessed the mighty serpent Adi-Sesha, fourteen worlds, in every universe he witnessed Devasura Sangrama (battles of gods and demons), their cause and effects. He also witnessed Lord Vishnu s ten primary incarnations and their roles, duties and work. He witnessed God s valor, the event of destruction of the three cities by Shiva. He saw all the creatures who are yet to be born, which were born in past and which were being born. He further saw the destruction of all these creation. Seeing that horrifying scene, Sri Rama despite being a wise man, trembled with fear and saluted Lord Shiva again and again. Then Rama sang the essence of all Upanishads as a hymn in praise of Lord Shiva. श र र उव च.. द व प रपन न मतमहर प रस द प रस द मवश व श वर मवश ववन द. प रस द गङ र चन द र ल त र मह स स रभय दन थ [23] त वत त मह ज त जगद तद श त वय य व भ त मन वसक त मनर त. त वय य व श भ मवलय प रय क त भ यथ व क षलत दय ऽमप [24] ब रह म न द र र द र श र द गण श गन धवमयक ष ऽस रमसद धसङ. गङ मद नद वर ण लय श वसक त श मल स तव वक य त र [25] त वन यय कक तल तम न द ल त वय य व द श त व प मत मवश व. भ र न त य जन पश मत सवम त यथ र प य मह च रज ज [26] O supreme God! O lord who takes away the sufferings when pleased (Prasannartihara)! O lord of the universe (Vishweshwara)! O one who is worshiped by the world (Vishwavandhya)! O lord who holds goddess Ganga on the head (Gangadhara)! O wearer of crescent moon (Chandramouli)! kindly be pleased with me. I m like an orphan now, please protect me from the fear of Samsaara. O Eswara! As like as trees take birth and die on earth; in the same way these entire universes took birth from you, reside in you and hey Shiva! they get dissolved in you alone! O holder of Trident (trishuladhari)! Brahma, Indra, and groups of Maruts, gandhervas, Yakshas, Demons, Siddhas; Ganga and other mighty river groups; seven great oceans; all reside inside your face. O wearer of crescent moon! This entire universe is created by your Maya 94

95 (illusion). it became visible also inside you only, but out of ignorance humans are getting illusioned by not realizing these facts. त ज मभर प यम जगत स स त प रक श न क र ष प रक श. मवन प रक श तव द वद व न द श त मवश वम द क षण न [27] अल श रय न व ब ह थ त त ऽण र क न मह मवन श ल. त वद वक त र जगद तदक तस त त वन यय व मत मवमनमश न म [28] रज ज भ जङ भयद यथ व न ज यत न क तस त न च मत न श. त वन यय क वल त रर प तथ व मवश व त वमय न लकण [29] मवच यम ण तव य र र रभ व जगत प मत. तदप ययश दमवद य व प णममश द नद य यतस त [30] प ज ष टप त ममदवरमक रय ण भ फल य मस मवश व व. ष तद व वचन प र र त वत त ऽक तस त मभन न न च मकमञ चद व [31] It s you alone under whose brilliant light shines these all worlds. O ancient supreme lord (Devadideva)!, O great lord (Mahadeva)! In absence of your light even for a split second these universes wouldn t be visible! A small particle can t support a huge object, however inside your mouth i see that entire creation is supported. All this is your own Maya. O blue necked one(neelakantha)!, as like as snake reside in ant hill, similarly in you who are only Atmaswaroopa, all the universes takes birth under your supreme power of illusion. With an indepth analysis If i say that your body is the foundation of this entire cosmos, then it would be my ignorance only. You are the indweller of everyone. you are of the form of consciousness and bliss. O destroyer of three cities (Tripurari)! What is usually heard like you bestow good results to those who please you through great tasks; but this also has become totally false now since there is nothing that is not you (or different from you) O lord! अज ञआन ढ नय वदक त प ज पच र मदबमह मक रय मभ. त ष मगर श भजत मत म थ य क तस त तमस य त भ गमलप स [32] मकमञ चद दल व च लक दक व यस त ह श प रमतग ह य दत स. त र ल क यलक मप यज जन भ य सव त वमवद क त व न [33] व य प न मष सव म मवमदश मदशश त व मवश व क प र ष प र ण. नष ट ऽमप तक तस म स तव न क तस त ह मन घम मवनष ट नभस यथ व [34] 95

96 यथ क क शग कम मबम ब क ष द र ष प त र ष जल क त त ष. भजर त न कप रमतमबम बभ व तथ त व करण ष द व [35] स सजमन व ऽप यवन मवन श मवश वस य मकमञ चत तव न क तस त क यम. अन मदमभ प र णभ त द ष ट स तथ मप तत स वप नवद तन मष [36] Ignorant Saints preach that you become pleased with worship, Upachara, and gifts kind of various offerings because of their poor intellect. You, who doesn t have a form (amoorti), what s the use of comforts (sukha) and enjoyments (bhoga) to you? The one who offers you little Bilva leaves with water you become extremely pleased with that person and shower the property of the kingdom of three worlds on him. But still I doubt this belief also as a belief out of ignorance only! You are the primordial being (Purana Purusha) who alone remains pervading in all directions and entire world. Even when they get destroyed, you remain indestructible pervading like the ether. As like as the one single sun looks multiple when seen in the reflection in multiple pots, in the same way you are the only one who exists but you appear as many to the eyes. There is not special benefit for you in doing creation, sustenance and dissolution of these universes. Due to the accumulated bodies (karanadeham) based on the karmas you make them they originate, stay and dissolve in you and you expand them like a play in dream. N.B: here Rama states a very Vedantic fact indeed. But it doesn t mean whatever the sages say is totally incorrect and absurd. After seeing the cosmic form of the Brahman, Rama got filled with Vedantic knowledge hence that statement got issued out of his mouth. But in reality Rama and the sages both are correct. There are two orders of reality viz. Absolute order of reality (AOR) and Relative order of reality (ROR). ROR is the Vyavaharika reality but AOR is the final truth. Since the entire creation is just unreal, and the Brahman(Shiva) actually doesn t need anything as offering because there is nothing that he is not. So, in this absolute order of reality when we speak it is true that making any offerings to Shiva is stupidity. But we still live in this universe created by Maya. hence we all live in relative order of reality. Only after gaining realization one gains the insight of AOR. therefore, god is not stone hearted to not accept anything offered with love. If being a devotee with full love and affection we offer Bilva leaves or in fact anything, Shiva would definitely get pleased. Bhakta Kannappa who was a hunter, he out of pure devotion and love for shiva thinking that Shiva might be hungry, in order to fill Shiva s stomach he offered meat of swine and Shiva gladly consumed that. Here AOR doesn t apply. Here it is a Tatwam which has to be understood in the light of ROR. Here Shiva doesn t measure how much of Brahmagyana that person has. Shiva rates him based on the extent of love he possesses for 96

97 the lord. There are various paths to reach Shiva, out of them Bhakti and Jnana are two important ones. Bhakti dwells in ROR and Jnana runs in AOR. But finally both lead to Shiva. Hence what sages said is not out of ignorance but they spoke in ROR sense. What Rama realized is completely a fact in AOR sense, hence Rama is also correct in his place. Therefore the conclusion is that both Rama and Sages are correct in their respective point of views, and the readers may choose any path Bhakti or Jnana based on their inclination. स थ लस य स क स य जडस य भ ग द हस य श भ न मचद मवन क तस त. अतस त द र पण तन मत श र मत प र र स खद खय सद [37] न सक त द म भ म ह स य त भ य न क लक ल य क ल त मक य. न स त स स त घस ह रकत र न स त ष मचत तव त त य कभ क [38] O lord who destroyed the three cities! There is not even the slightest difference between you and the gross (sthoola), Subtle(sookshma) and Causal(Karana) bodies of Jiva, that s the reason why Vedas proclaim that the cause of all happiness and sorrow is you alone. O lord of the lords! O great lord! I offer my salutations to you who are a swan in the ocean called Satchidananda. My salutations to you O Neelakantha, to you O Kalatmaka, to you O destroyer of sins, in the export-import business of the three bodies which are untrue in reality you remain as the enjoyer of fruits of the karmas (as Jiva), thereby my salutations to you who is such! स त उव च.. एव प रणय मवश व श प रत प र ञ जमल क तस थत. मवक तस मत पर श न जग द रघ नन दन [39] Suta Said: In this manner with folded hands and bowed head Rama spoke addressing Eswara the cosmic being in this way: श र र उव च.. उपस हर मवश व त मक त श वर पम द तव. प रत त जगद क त म य श भ भवदन ग रह त [40] O all pervading god Mahadeva! Kindly wind up your cosmic form. I have witnessed the oneness of the entire universe (with you) by your grace. श र भगव न व च.. पश र ह ब ह त त न न ऽक तस त कश न [41] 97

98 Sri Bhagavan said: O Ramachandra! See my cosmic form carefully! Mind you! There is none who exists other than me. स त उव च.. उर त क त व व पस जह र स वद ह द वत मदक न. Suta said: After instructing Rama in this way, lord Shiva withdrew his cosmic form. मलत क ष प नहमष मद वद र प रपश मत [42] त वद व मगर श ङ व य घ रच परर क तस थत. ददशम पञ चवदन न लकण मत रल चन [43] व य घ रच मम बर र भ मतभ मषतमवग रह. फमणकङ कणभ ष ढ न गयज ञओपव मतन [44] व य घ रच त तर य च मवद य क तत पङ ज र. एक मकन चन द र मल वर ण भयप रद [45] चत भ मज खण परश गहस त जगत पमत. अथ ज ञअय प रस तस य प रणय पमवव श स [46] अथ ह र द व श यद त प रष ट भ मस. तत सव प र त व त त न न ऽक तस त त ग र [47] After that Sri Ramachandra became extremely satisfied and within the split second of his eyes closing and opening the eyes, he beheld in front of him sitting in Vyaghrasana (tiger kind of yogic sitting posture) on the hill, the three eyed, five faced blue necked lord Shiva who wore tiger skin as garments, who had ash smeared on all over his body who had matted hair, who had a crescent moon, whose one hand was in blessing posture, who had many hands which held axe, deer etc., who is the one leader of the entire world. Such a Mahadeva was seen by rama once again. Then Rama saluted him once again and with permission from Shiva he sat in front of him. Sri Bhagawan said: O SriRama! Whatever other topics you have queries and want to get clarified from me, you may enquire. There is no better Guru than me to clarify your doubts O Rama! Here ends the seventh chapter Shiva Gita of Padma Purana Uttara Khanda. 98

99 As in the Bhagavad Gita Thoughts on Chapter Seven Vishwaroopa Sandarshana Yoga Vishwaroopa (also Vishvarupa) ("Universal form", "Omni-form"), also known popularly as Vishvarupa Darshan, Vishwaroopa and Virata rupa, is an iconographical form and theophany of the God Lord Vishnu or his eightth avatar Sri Krishna. The direct revelation by the One without a Second, Master-Lord of the Universe. Though there are multiple Vishvarupa theophanies, the most celebrated is in the Bhagavad Gita, "the Song of God", given by Krishna in the epic Mahabharata, which was told to Pandava Prince Arjuna on the battlefield of Kurukshetra in the war in the Mahabharata between the Pandavas and Kauravas. Vishvarupa is considered the supreme form of Vishnu, where the whole universe is described as contained in him and this show that actual god is centralised within different gods and god is one. In the climactic war in the Mahabharata, the Pandava prince Arjuna and his brothers fight against their cousins, the Kauravas with Krishna as his charioteer. Faced with moral dilemma that whether or not to fight against and kill his own or for dharma (duty), Krishna discourses him about life and death and reveals his Vishvarupa as a theophany. In chapters ten and eleven, Krishna reveals himself as the Supreme Being and finally displays his Vishvarupa to Arjuna. Arjuna experiences the vision of the Vishvarupa with divine vision endowed to him by Krishna. Vishvarupa's appearance is described by Arjuna, as he witnesses it. Vishvarupa has innumerable forms, eyes, faces, mouths and arms. All creatures of the universe are part of him. He is the infinite universe, without a beginning or an end. He contains peaceful as well as wrathful forms. Unable to bear the scale of the sight and gripped with fear, Arjuna requests Krishna to return to his four-armed Vishnu form, which he can bear to see. Fully encouraged by the teachings and darshan of Krishna in his full form, Arjuna continued the Mahabharata War. There are two more descriptions in the Mahabharata, where Krishna or Vishnu- Narayana offers the theophany similar to the Vishvarupa in the Bhagavad Gita. When negotiations between Pandavas and Kauravas break down with Krishna as the Pandava messenger, Krishna declares that he is more than human and displays his cosmic form to the Kaurava leader Duryodhana and his assembly. Vishvarupa-Krishna appears with many arms and holds many weapons and attributes traditionally associated with Vishnu like the conch, the Sudarshana chakra, the gada (mace), his bow, his sword Nandaka. The inside of his body is described. Various deities (including Vasus, Rudras, Adityas, Dikapalas), sages 99

100 and tribes (especially those opposing the Kauravas, including the Pandavas) are seen in his body. This form is described as terrible and only people blessed with divine vision could withstand the sight. The other theophany of Vishnu (Narayana) is revealed to the divine sage Narada. The theophany is called Vishvamurti. The god has a thousand eyes, a hundred heads, a thousand feet, a thousand bellies, a thousand arms and several mouths. He holds weapons as well as attributes of an ascetic like sacrificial fire, a staff, a kamandalu (water pot). Another theophany in the Mahabharata is of a Vaishnava (related to Vishnu or Krishna) form. It misses the multiple body parts of Vishvarupa, but conveys the vastness and cosmic nature of the deity. His head covers the sky. His two feet cover all ground. His two arms encompass the horizontal space. His belly occupies the reattaining space in the universe. Vishvarupa is also used in the context of Vishnu's "dwarf" avatar, Vamana in the Harivamsa. Vamana, arrives at the asura king Bali's sacrifice as a dwarf Brahmin boy and asks for three steps of land as donation. Where the promise is given, Vamana transforms into his Vishvarupa, containing various deities in his body. The sun and the moon are his eyes. The earth his feet and heaven is his head. Various deities; celestial beings like Vasus, Maruts, Ashvins, Yakshas, Gandharvas, Apsaras; Vedic scriptures and sacrifices are contained in his body. With his two strides, he gains heaven and earth and placing the third on Bali's head, who accepts his mastership. Bali is then pushed to the realm of Patala (underworld). Vishvarupa is also interpreted as the story of evolution, as the individual evolves in this world doing more and more with time. The Vishvarupa Darshan is a cosmic representation of gods and goddesses, sages and asuras, good and the bad as we perceive in our own particular perspective of existence in this world. Its growth from Shiva to Krishna The name Vishvarupa (viśva "whole", "universe" and rūpa "form", lit. "Allformed" or "Omniform") first appears as a name of Trisiras, the three-headed son of Tvastr, the Vedic creator-god who grants form to all beings. In the Rig Veda, he is described as to generate many forms and contain several forms in his womb. The epithet Vishvarupa is also used for other deities like Soma (Rig Veda), Prajapati (Atharva Veda), Rudra (Upanishad) and the abstract Brahman (Maitrayaniya Upanishad). The Atharva Veda uses the word with a various connotation. A bride is blessed with be Vishvarupa (all-formed) with glory and offspring. Then, Vishvarupa is revealed in the Bhagavad Gita (2nd century BCE) and then the Puranas (1000 BCE CE) in connection to Vishnu-Krishna, however 100

101 these literary sources do not detail the iconography of Vishvarupa. The Bhagavad Gita may be inspired by the description of Purusha as thousandheaded, thousand-eyed and thousand-footed or a cosmic Vishvakarma ("creator of the universe"). Vishvarupa is mentioned as Vishnu's avatar in Pañcaratra texts like the Satvata Samhita and the Ahirbudhnya Samhita (which mention thirty-nine avatars) as well as the Vishnudharmottara Purana, that mentions fourteen avatars. The literary sources mentions that Vishvarupa has "multiple" or "thousand/hundred" (numeric equivalent of conveying infinite in literary sources) heads and arms, but do not give a specific number of body parts that can be depicted. Early Gupta and post-gupta sculptors were faced with difficulty of portraying infiniteness and multiple body parts in a feasible way. Arjuna's description of Vishvarupa gave iconographers two options: Vishvarupa as a multi-headed and multi-armed god or all components of the universe displayed in the body of the deity. Early Vishvarupa chose the former, while Buddhist images of a Cosmic Buddha were displayed in the latter format. An icon, discovered in Parel, Mumbai dated to c. 600, has seven figures all appearing interlinked to each other. Though the icon mirrors the Vishvarupa of Vishnu, it is actually a rare image of the Vishvarupa of Shiva. Vishvarupa becomes crystallized as an icon in the early Vishnu cult by the time of Guptas (6th century CE). The first known image of Vishvarupa is a Gupta stone image from the Mathura school, found in Bhankari, Angarh district, dated c CE. The Gupta sculptor is inspired by the Bhagavad Gita description. Visvarupa has three heads: a human (centre), a lion (the head of Narasimha, the man-lion avatar of Vishnu) and a boar (the head of Varaha, the boar avatar of Vishnu) and four arms. Multiple beings and Vishnu's various avatars emerge from the main figure, accompanying half of the 38 cm (high) X 47 cm (wide) stela. Another early image (70 cm high) is present in the Changu Narayan temple, Nepal, dated 5th-6th century. The central image is ten-headed and tenarmed and is surrounded by the three regions of Hindu cosmology, Svarga (heavenly realms, upper portion of the stone relief), Prithvi (the earth, the middle) and Patala (the underworld, the bottom) and corresponding beings gods, humans and animals and nagas and spirits respectively. The figures on his right are demonic while on the left are divine, representing the dichotomy of his form. A similar early image is also found at and the Varaha Temple, Deogarh, Uttar Pradesh. A 5th century Garhwa image shows Vishvarupa with six arms and three visible heads: a horse (centre, Hayagriva-avatar of Vishnu), a lion and a boar. Possibly a fourth head existed which popped up from the horse head. An aureole of human head surround the central heads. Flames emitting from the figure, illustrating its blazing nature as described by Arjuna. Three Vishvarupa icons from Shamalaji, Gujarat dated sixth century have three visible animal 101

102 heads and eight arms, with a band of beings emanating from the upper part of the deity forming an aureole. Unlike other icons which are in standing position, the Shamalaji icons are in a crouching position, as though giving birth and is similar to icons of birth-giving mother goddesses in posture. The posture may convey the idea that he is giving birth to the beings radiating from him, though none of them are near his lower area. The Vishnudharmottara Purana prescribes that Vishvarupa have four arms and should have as many as arms that can be possibly depicted. A 12th-century sculpture of Vishvarupa from Rajasthan shows a fourteen-armed Vishnu riding his mount Garuda. The image has three visible human heads, unlike the early sculptures which include animal ones. Some iconographic treatises prescribe a fourth demonic head at the back, however this is generally not depicted in iconography. Another iconography prescribes that Vishvarupa be depicted with four faces: male (front, east), lion/narasimha (south), boar/varaha (north) and woman (back/west). He should ride his Garuda. He has twenty arms: a left and right arm outstretched in pataka-hasta and another pair in yoga-mudra pose. The other fourteen hold hala (plough), shankha (conch), vajra (thunderbolt), ankusha (goad), arrow, sudarshana chakra, a lime fruit, danda (staff), pasha (noose), gada (mace), sword, lotus, horn, musala (pestle), akshamala (rosary). A hand is held in varada mudra (boon-giving gesture). The artistic imagination of Hindu artists of Nepal has created iconic Vishvarupa images, expressing "sacred terror", as expressed by Arjuna. Vishvarupa has twenty heads arranged in tiers. They include Vishnu's animal avatars Matsya (fish), Kurma (tortoise), boar (Varaha), lion (Narasimha) as well as heads of vahanas (mounts) of Hindu deities: elephant (of Indra), eagle (Garuda of Vishnu) and bull (of Shiva). Among the human heads, Vishnu s avatars as Parashurama, Rama, Krishna and Buddha. His two main hands hold the sun and the moon. He has ten visible legs and three concentric rings of hands accounting to 58. Other artistic representations of Vishvarupa in Nepal have varying number of heads, hands and legs and some have even attributes of Mahakala and Bhairava, such as flaying knife and skull bowl. Other attributes shown are arrows, bows, bell, vajra, sword with shield, umbrella and canopy. Another terrifying feature is a face on the belly that gorges a human being. In modern calendar art, Vishvarupa is depicted having many heads, each a different aspect of the divine. Some of the heads breathe fire indicating destructive aspects of God. Many deities are seen on his various body parts. His many hands hold various weapons. Often Arjuna features in this scene bowing to Vishvarupa. 102

103 श र र उव च.. Chapter Eight Pindotpatti Kathanam प ञ चभ मतकद हस य च त पमत तमवमलय क तस थमत. स वर प च कथ द व भगव हममस [1] श र भगव न व च.. पञ चभ त स रब द ह ऽय प ञ चभ मतक. तत र प रद न प मथव श ष ण सहक ररत [2] जर य ज ऽण जश व स व दजश क त जस तथ. एव चत मवम प र द ह ऽय प ञ चभ मतक [3] Sri Rama enquired: Within the Linga Deham (subtle body), how is the body made of five elements getting established/created? How does it sustain and get destroyed? Please explain it in detail. Sri Bhagawan replied: This body is formed of five elements, out of them primary constituent is Bhu-tatwam (earthly essence). Other elements play a secondary role. This body of five elements is called Jarayujam, Andajam, Svedajam, and Uddijam based on the way they are created. hence this gross body is of four types. Among them the humans, animals are Jarayujam type because they all are born from the womb of a female. Jarayu means the womb of a female. Birds, snakes etc creatures are called Andajam since they are born from eggs. Egg is known as Anda hence they are termed as Andajam. Insects, mosquitoes etc. are called Svedajam since they are born from sweat. banyan tree etc, are all called Udbheedam since they are born by tearing the womb of the earth. नसस त पर प र द व न व स स म त. तत र वक प रथ त प र नत व ज जर य ज [4] श क रश मणतस भ त व मत तर व जर य ज. स ण गभ मशय श क र त क ल मवश द द [5] य मषत रजस य तद व स य ज जर य ज. ब ह ल द रजस स स य क र म क य प न भव त [6] श क रश मणतय स य ज यत च नप सक. ऋत स न त भव न न र चत थ मदवस तत [7] 103

104 ऋत क लस त मनमदमष ट आष डशमदन वम. तत र य ग मदन स स य त प न ग मदन भव त [8] There is another body called Manasa Deham different from the aforementioned bodies. That is related and limited to the gods only. let me first explain you the Jarayoja deham, listen! The body formed by the union of Shukra and Shonita (male and female seeds), is known as Jaraayujam. When Shukra enters woman s womb and unites with her Shonitam during the Rutukaalam (fertility period), it creates Jarayujam. If Shukram becomes excess, male child, if Shonitam becomes excess a female child, and if both remain in equal quantity, a eunuch is born. Starting from the menses period of a female, for next sixteen days is called as Rutukaalam (fertility period). During this period starting from the fifth day on any odd numbered days (5, 7, 9, 11, and 13) if she unites with her husband during night time, a female child would be born. If a female unites with her husband in night, from the fourth day of menses on any even numbered day (4, 6, 8, 10, 12, 14, 16), she would give birth to a male child. ष डश मदवस गभ ज यत यमद स भ र व. चक रवत भव द र ज ज यत न त र स शय [9] ऋत स न त यस य प स स क ङ क ष ख क षत. तद क मतभमव दभमस तत पश त स व म न ख [10] If a woman gets impregnated on her sixteenth day of fertility period, her son would become as majestic as a king or emperor, there s no doubt in that. On the day of Rutusnana (4th day) whichever man s face a lady stares with desire, her offspring would carry that man s characteristics if coition done on 4th day by her husband. That s why on the fourth day of menses cycle, a woman should only look at her husband s face. This is the reason why scholars and the Kamashashtram prohibit copulation on the 4th day. If done; the progeny would be short-lived, or beggar or untidy one or an atheist. As per the scripture Kamashashtram if coition done on the 5th day, it produces a girl child with good character, 6th day gives a son with good character, 7th and 8th days give a daughter and son respectively who would be very rich, 9th and 10th days would give a daughter and son respectively who would remain highly pious and sacred, 11th day would produce a highly beautiful daughter, 12th day would bestow a son with a long lifespan, 13th day would produce a prostitute kind of daughter, 14th day would produce a son with good qualities, 15th day would bless with a daughter who would be righteous and spiritual, 16th day would bless with a son who would be a Gyani (wise), long lived, rich and royal. These are the detailed rules of uniting during the fertility period of sixteen days. After these sixteen days uniting with the wife would be useless. Hence a person who unites with his 104

105 wedded wife only during her fertility period of sixteen days and after that if he abstains from copulation, then such a man is called as a Brahmachari (celibate) by scriptures. So, even a householder can be called as a celibate if he follows the aforementioned rule strictly. य ऽक तस त च मव मत स क जर य स मनगद त. श क रश मणतय य गस तक तस मन न व भव द त. तत र गभ भव द स म त त न प र जर य ज [11] अण ज पमक षसप मद स व दज शक दय. उक त ज ज स त णग ल द नस श स रषमय [12] जन क मवश द व मनमष स मर क तन दर. श क र रज स य प रथ मस तद{}द रव [13] ब द ब द कलल तस म त तत प श भव मदद. प श घन मद वत य त मस मपण प रज यत [14] कर ङ क मघ रश षमक द मन त त य स भवक त मह. अमभव यक त श ज वस य चत थ मस ज यत [15] The skin bag or covering present inside the woman s womb is called as Jarayu. Because of teh union of Shukra and Shonita, the foetus gets formed inside the same. Therefore creatures taking birth from that Jarayu are called as Jarayujam. Next; snakes etc come under the category of Andajam. Mosquitoes etc. are Svedajam and trees, plants etc come under the category of Udbeejam. The Shukram which enters the vagina of a woman mixes with the Rajata fluids and remains in fluid state in the first month. After that it becomes solidified. In the second month, it gains the shape of a Pinda after getting solidified. In the third month, hands, feet, head etc. organs are formed. In the fourth month the Lingadeham gets formed which is the subtle body. ततश लमत गभ ऽमप जनन जठर स वत. प त रश द दमक षण प श व कन व च मतष ठमत [16] नप सकस त दरस य भ ग मतष ठमत ध यत. अत दमक षणप श व त श त त प न मद [17] अङ प रर त ङ भ ग श स क स य य मगपत तद. मवह य श श र द द ञ जन न रस भव न [18] 105

106 चत थ व य त त ष भ व न मप ज यत. प स स थ य मदय भ व भ र त व द स त य मषत [19] In the fourth month inside the mother s womb the fetus starts moving on its own. If the movements of foetus is felt towards the right side of the belly it indicates that the child would be a male, if the movements are felt towards the left side it indicates a female child, and if the fetus movements are seen in the middle, it indicates a eunuch child. if the mother sleeps on her right side a male child is born. In the same fourth month other organs get framed like, fingers, nails. However the mustaches, teeth etc. do not get formed inside the womb. In the fourth month itself, the male remains with steadiness in feelings and the female becomes chanchala (fickle) in feelings. नप सक च त म श र भवक त रघ नन दन. त ज च स य ह दय मवषय नमभक ङ क षमत [20] तत त मन ऽभ ष ट क य मद गभममवव द धय. त च मद वह दय न र ह द ह मदन तत [21] अद न द द ह द न स य गमभमस य व यङ त दय. त यममद वषय ल भस तद त ज यत स त [22] प रब द ध पञ च मचत त सश मणतह त. षष ठ ऽक तस थस न य नखरक शल मवमव त [23] बलवण च पमचत सप त त वङ प णमत. प द ररतहस त भ य श र त ररन मप य स [24] उमद व गभमस व स दक तस त गभमलय क त त [25] आमवभ मतप रब ऽस गभमद ख मदस य त. ह कष टम मत मनमवमण ण स व त म न श श च र त थ [26] अन भ त ह सह य प र मक त द ऽसक त. कर भव ल क स तप त श दह य स ख शय [27] जठर नलस तप तमपत त ख यरसमवप ल ष. गभ मशय मन त दहन त यमतभ श त [28] उदयमक म वक मण क श ल मलकण क. 106

107 त ल मन च त दन त य त प श व मक तस थक रकच मदमत [29] गभ द गमन धभ मयष ठ जठर म प रद मपत. द ख य प त यत तस म त कन य क म भप कज [30] Know that Napunsaka (eunuch) contains mixed qualities, O Rama! Well, the hrudayam(heart & feelings) gets inherited from the mother s heart itself. Hence it desires whatever the mother desires. Therefore for the betterment of the fetus, one has to fulfill the mother s wishes, desires without fail. In that stage the mother virtually carries two hearts. Therefore she is called by a name Dauhridini. If one doesn t fulfill the wishes of a pregnant woman, then her child has chances to be born handicapped, or deficient, or weak, or with poor intellect. In the fifth month the foetus gains little knowledge, and the in the body flesh and blood get formed. In the sixth month bones, nerves, nails, hair, etc get generated and improved. In the seventh moth the foetus gains full shape and remains in full strength nd color. With the feet and with closed fists it remains closing the ears and other pores and due to the hellish experience of wombdwelling, it feels sad and remains scared of the future womb dwelling experience (which comes due to rebirths caused by non-attainment of Salvation). The fetus remains filled with knowledge,and thinking of the self, thinking of the good and bad deeds done (in past) it remains sad and feels sorry. It reminisces its past and repents thinking how it remained inside the hellish place called womb, how it got baked under the Jatharagni (heat of the womb), how it slept in between the fluids, blood, flesh and otehr stinking materials, how it was bitten by the worms of the womb, how it got tortured by the presure of the bones of the mother. It thinks that the hellish womb is far worse than even the darkest of the hells viz. Kumbhipaka. In this way it repents for the past deeds and feels bad about the womb dwelling experience. प य स क श श ल ष मप मयत व व ग ध त मशत व च य व त. अश च क म भ वश तत प र प त गभमश मयन [31] गभमशय य स र ह य द ख य द ङ क य मप तत. न मतश त ह द ख मन श षनरक ष तत [32] एव स मरन प र प र प त न न ज त श य तन. क ष प य मभध य य तमत ऽभ य सतत पर [33] अष ट त वक स त स य त जस त जश ह व. श भ र प तर च मनम त त ज मवत त [34] तर च प नगमभ चञ चल तत प र वमत. 107

108 तत ज त ऽष ट गभ न ज वर त जस क त त [35] Inside the womb I (the fetus feels) drank the blood and sleshma(pleghm) of the mother, I ate whatever was present inside the mother s stomach. The suffering I felt inside the womb is far higher than the pain given in all the hells summed together. In this way the jeeva thinks about the past deeds, the undergoing torture, and cries for a pathway to salvation. In the eight month the skin (around fetus) gets moving and from the heart the fetus gains Ojas (pure hue) and Tejas (yellowish hue). These two remains as the basis for the life. If by fortune the child takes birth in that month, it remains with Ojas throughout life. मक मचत क ल वस थ न स स क र त प मडत ङ वत. स य प रसवस य स य न स ष नव मदष [36] त रस रवह न ड मश रर त वत ररत. न मभस थन ड गभमस य त र ह ररस वह. त न ज वमत गभ ऽमप त र ह र ण प मषत [37] अक तस थयन त मवमनक तष पष ट पमतत क मक षवत ममन. द ऽस क त ग धसव मङ जर य प स व त [38] मनष क र न भ शद ख त र दन न र ख. यन त द व मवमन म पतत त य त त नश य य त [39] अमक मचत कस तथ ब ल सप श स क तस थत. श व ज मर मदद मष ट भ य रक त दण प मणमभ [40] In the ninth month before the birth takes place, the child remains in a shape which resembles as if someone is carrying a load of his shoulders. Inside the womb the child gets nourished through the umbilical cord with the substances which come from the mother. Dueing the birth process the child slips out of the same door of bones and flesh called vagina and the child takes birth passing through the Jarayu (skin bag), blood and fluids. Finally it falls on the ground. Now i would narrate the sequences of the stages through which the infant passes after the birth. मपत वद र क षस व मत त त वड ड मकन मप. प य पय वदज ञआन द द घमकष ट त श शव [41] श ल ष मण मपमहत न ड स ष म य वद व मह. व य वण च वचन त वद व न शक यत [42] 108

109 अत एव च गभ ऽमप र मदत न व शक यत [43] द प त ऽथ य वन प र प य न थज वरमवह वल. ग यर त कस म द स त तथ कस म वल गमत [44] आर हमत तर ग न द व जयर त मप. क क र द न ध सन न क मश दमप व क षत [45] The infant remains in Adhomukha form (having head downwards), and remains sorrowful after falling out of the vagina on its back. Thereafter because of lack of strength or self sufficiency in self protection from dogs or any other dangers, it remains under the protection of its care takers. Because of ignorance [it loses its knowledge after few seconds of falling into this world] the child sees its father as a demon and the mother as a demoness and milk as the pious drink. Therefore the childhood is a difficult path. Till the time the Sushumna nerve remains covered with sleshma(pleghm), till that time the child remains unable to speak. Next stage is adult age in which the child falls prey to lust and anger kind of negative qualities and becomes bound under attachments. He also becomes proud of his strengths and wealth and soars high in the same. he doesn t leave anyone unaffected by his lust, anger, infatuation, etc. negative qualities. अक तस थ समशर ल य व य न थ लय. उत त नप मत ण कप म त दरसमन नभ. आस स मरब ण तम आत मन दह यत भ श [46] अक तस थ समशर त वग भ य मक न द वतमत वप. व न यय ढ न मक मचद व क षत जगत [47] मनगमत प र णपवन द ह ह त ग द श. यथ मह ज यत न व व क त पञ चष मदमन [48] ह पररभवस थ न जर प र प य मतद क तखत. श ल ष मण मपमहत रस क जग ध न न न ज यममत [49] सन नद न दद मष ट क मत कष यभ क. व तभ कम ग र वकर र चरण ऽबल [50] गद य तस मवष ट पररर त स वबन ध मभ. मन श च लमदग ध ङ आमलमङ तवर मषत [51] ध य यन नस लभ न भ ग न क वल वतमत चल. 109

110 सव क तन द रयमक रय ल प द धस यत ब लक रमप [52] तत मतजद खस य द ष ट न पलभ यत. यस म म भ यमत भ त मन प र प त न मप पर र ज [53] न यत र त न ज पररष व ऽमप बन ध मभ. स गर जमलगत गर ड न व पन नग [54] Filled with stinking odour, huge like a torn belly of a frog, made up of bones, flesh and nerves is the vagina of a woman. On such a disgusting organ this Jeeva develops his affection and becomes filled with lust for the same. In such a body there doesn t exist anything apart from bones, flesh, and nerves. Still then he doesn t count the world when bitten by the beauty of the women. he fails to understand the fleeting nature of the perishable beauty. Now when he enters the old age, he lives in pain and sorrow. His body fails to digest the eaten food. His teeth become sloose and falls, his eye sight deteriorates, his back becomes curved and he becomes strengthless. failing to keep himself clean, falling in filth and excreta, failing to remain spiritually pious as well; he becomes the object of scornful treatment from his family. With shivering limbs, with organs of deteriorated functions, he stays and becomes an object of mockery by the children and young ones. Because of sickness, and poverty there remains no limit to his sufferings. And as like as Garuda (eagle) attacks on a snake even if it s hidden in waters also, similarly even if surrounded by all the family members, at the end of the time he becomes prey to the god of death. ह क ह न प त र क रन द न स द र ण. ण क इव सप ण र त न न यत नर [55] मस न थ य न ष च य न ष स म ष. यद द ख म य णस य स मयमत तन क ष मभ [56] द ष ट व मक षप य ण य स ज ञअय मह रय णय. र त प श न बद धस य त र त न व पलभ यत [57] स र ध य नस त स क त त तम व मवशन. उप ह तस तद ज ञआत न क षत द नचक ष ष [58] O sweetheart! O my wealth! O dear friends! Like this a human cries out for help while being gobbled by the death as like as a frog cries in the clasp of a snake. The pain and suffering which a human experiences at the time when his Pranas start leaving him, that pain can t be expressed in words. One who remains filled with desire for liberation, he remembers the Paramatma always. 110

111 No one exists who protects one from the noose of Yama s attendants (therefore one should always remember the Paramatma who protects from every agony). The ignorant one dies a pathetic death. He calls out the relatives for help, looks at everyone with a pitiful eyes to satisfy himself when the speech abandons him. In order to avoid such suffering only way is knowledge and only remembrance of the divinity gives the fruition. अय प श न क ल न स न हप श न बन ध मभ. आत म न क ष य ण त व क षत पररतस तथ [59] महक कय ब ध य नस य श व स न पररश ष यत. र त न क ष य णस य न खल वक तस त पर यण [60] स स रयन त र ढ य द त रम मष ठत. क व य स य मत द ख तम क लप श न य मजत [61] मक कर म क व ग म मक ग ह ण म र त ज म मक. इमत कतमव यत ढ क द द ह त त यजर त स न [62] य तन द हस बद ध य द त रम मष ठत. इत गत व न भवमत य य स त य य तन. त स यल लभत द ख तद व क ष त क त [63] कप मरचन दन द स त मलप यत सतत मह यत. भ षण भ मष यत मचत र स वस पररव यमत [64] Taking painful hiccups, getting dragged away by death; for such a man what is there as protection? One who rides on the machine called Samsaara (worldly life), one who is clasped by the Yama s attendants, where is the way to freedom for him? And with too many outstanding questions in mind, that Jiva leaves his body painfully. After that he enters Yatana Deham (body of suffering) in the hell and suffers from various tortures and punishments in hell. And the body which he left, which he used to smear sandalwood paste fondly once upon a time, that body which used to get decorated with silk clothes, and ornaments, such a dead body becomes an object of despise. And without any further delay it gets taken away out of the house. अस प श ज यत ऽप र क ज वर त सद वप. मनष क सयक त मनलय त क षण न स थ पयन त यमप [65] दह यत च तत क ष ठ स त स म मक रयत क षण त. 111

112 भक त व स ग ल श ग र ध क क करव यस. प ननम द श त स ऽथ जन क म शत रमप [66] त मपत ग र जन स वजन मत य प जगमत कस य भव त प रमतज ञआ. एक यत व रजत क मप र सर ऽय मवश र व क षसद श खल ज वल क [67] स य स य व सव क ष स त प र त प र तस त न त न प रय क त. र त क त व न न त च व क ष मवहङ यद वत तद वजज ञआतय ऽज ञआतयश [68] मतब ज भव ज जन जन ब ज भव न मत. घ यन त वदश र बम भ र र त मनश नर [69] गभ प स श क रप त द द रण वम. तद तस य ह व य मत त न न ऽक तस त भ षज [70] After that the lifeless body is cremated, or buried, or if thrown away it becomes a prey to scavengers. And for next millions of births that becomes vanished. In this world created through illusion, the relationships of mother, father, teacher, relatives becomes falsified because due to one s own Karma one takes birth alone and leaves the world alone. This material world is equivalent to a resting place like a tree. The way birds assemble on a common tree at night and again disperse in their own paths in the morning, the same way everyone meets and departs from each other based on their own karma. Death becomes the cause for rebirth, and birth becomes the cause for death and this cycle moves perpetually as like as the wheel of a potter. From the point male seed gets discharged in the womb of a female, till the death and beyond, aforementioned vicious circle is inevitable for any Jiva. There is no other way that my remembrance to get liberated out of this samsaara. Here ends the eighth chapter of Shiva Gita present in Padma Purana Uttara Khanda. Birth Secrets of Lord Shiva Thoughts on Chapter Eight Pindotpatti Kathanam Maha Shivratri is celebrated throughout the Hindu country. People celebrate the occasion with sheer devotion on this day. Every year, they keep fast, worship Lord Shiva and then break the fast. The norms of celebrating Shivratri are almost the same throughout the country. But, have you ever thought about the 112

113 story of Lord Shiva and his birth? Lord Shiva is one of the powerful pillars of the 'Trinity' according to the Hindu mythologies. The other two pillars are Lord Brahma, the creator and Lord Vishnu, the preserver. Then, what is the function of Lord Shiva? He is the god of destruction. If you concentrate on the rules of nature, you will see these three functions happening continuously. Creation happens, it grows and preserves the future and ultimately it destroys to give chance for another new creation. Hence, the three gods are the symbols of nature s rule. But, what is the birth secret of Lord Shiva? You may have heard that Lord Shiva is referred to as 'Sayambhu. That means he is not born from any woman. He is the beginning; he is the end. He is the ultimate. So, before celebrating Shivratri this year, know the birth secret of Lord Shiva and his other stories. Lord Shiva is regarded as the Adi-Dev' that means the oldest god of Hindu mythology. The Puranas say that he is not born from any human body. He is just created automatically. He is there when there was nothing and he will remain after the destruction. How Was Lord Shiva Born? There is a very interesting story of Lord Shiva and his birth. The other two pillars of the Trinity are responsible for this. This story proves the eternity of Lord Shiva. Appearance as Third Power. One day Lord Brahma and Lord Vishnu were arguing about which of them is more powerful than the other. Suddenly, there appeared a blazing pillar. The root and the top were unseen and an oracle was heard by the both gods. What was the Oracle? What happened to this story of Lord Shiva and his birth? Both the gods heard that a divine voice was asking them to compete. The competition was to find the start and end of the pillar. Adventure of Lord Brahma and Lord Vishnu To prove their superiority, Lord Brahma took the shape of a goose and flew upwards to find the top of that pillar. Lord Vishnu waste no time and transformed himself into a boar to dig the earth to find the end of the pillar. Avatars of Lord Shiva Though there are not much stories about the birth secret of Lord Shiva, still there are myths about his taking avatars. If his avatar, Virabhadra, symbolizes 113

114 sheer destruction (destroyed Daksha's yagna and killed him), he took the form of Kaal Bhairava to protect the Sati Pind. Hanuman, the Devotee Along with birth secret of Lord Shiva, his eternal friendship with Lord Vishnu is also famous story. Hanuman was the Rudravataar of Lord Shiva who was a great devotee of Lord Shri Ram, the avatar of Lord Vishnu. 114

115 Where does the Soul Higher Self attach to the body? A human is identified in terms of three bodies, three States and five Koshas or Sheaths. The Atman or soul is covered by three bodies, which are: 1.Karana sharira (Causal body), 2.Sukshma sarira (Subtle body) and 115

116 3.Sthula sharira (Gross body). The Constitution of Man along the Tibetan Teacher Djhwhal Khul (Alice Bailey) According to Hinduism human individual has three bodies: Physical or Gross body (Sthula Sharira), Subtle body (Linga/Sukshma Sharira), and Causal body (Karana Sharira). Life span of each of the bodies is different. Gross body depends on gross food therefore has very less life, compared to subtle body that depends upon thoughts 116

117 and feelings, therefore can survive longer. Causal body survives longest since it needs only peace. The soul is different from these three bodies. Soul does not need anything since it is the experiencer, observer and therefore it is eternal. The term which we call death is fall of gross body. Once the soul is completely detached from its causal body it goes to the abode of God. The soul survives along with subtle and causal body where samskaras are stored. Man must take birth again and again with the help of gross body till all the Samskaras are consumed. You can consume Samskara (karma-phala) only in human life with the help of conscious living and power of will. It is not possible in any other life and that is why human life is considered as extremely important from the liberation point of view. (There are three things which are indeed rare and are due to the grace of the God. They are 1) human birth, 2) longing for liberation and 3) protecting care of a perfected sage The Guru.) The gross body is the outermost covering of the Atman and the Subtle body is the middle covering of the Atman while the causal body is the final/innermost covering of the Atman. At the time of death, both the Causal and Subtle body (that remain together but) separate from the physical body. The questions are: Where does a Soul attach to these bodies? Where and how does the physical body, the subtle body and the causal body attach to each other? Specially, attachment of Sukshma sharira (Subtle body) and Sthula sharira (the Gross body). Can a spiritually-enlightened person see Karana sharira (Causal body) and Sukshma sharira (Subtle body) of ours with his/her naked eyes or with Divya dhristi? Can we see our own Karana sharira (Causal body) and Sukshma sharira (Subtle body) through meditation? Why is the life-span of each of the bodies different in different people? Why does Sukshma sharira (Subtle body) called as Linga sharira? Can living beings other than humans also consist of these three bodies? Find the answers for yourself in the following dialogue between the Guru and the Disciple The purpose of life is the realisation of one s own essential nature. It is to know that you are the pure ever-free Atman. The Vedanta expounds the great truth that Atman alone is real, the phenomenal world is unreal. You are Atman, but you forget your real Svarupa due to identification with the body. This is called Deha- 117

118 Adhyasa. This is the greatest obstacle to Self-Knowledge or Atma-Jnana. To get over this delusion of identification with body the Vedantic Seers have made a detailed analysis of the different bodies, gross and subtle, and systematically proved that the Jiva is not the body but is identical with the Paramatman. The study of the three bodies, the five sheaths and the three states of waking, dream and deep sleep, helps man to understand that he is different from all these diverse modifications and that he is the unchanging, constant, witness of all these. This helps him to feel that he transcends the three states, the three bodies and the Panchakoshas. Constant remembrance of this and meditation on this knowledge will lead him to the realisation of his Atma-svarupa. Therefore, the study of the Panchakoshas is a valuable aid in the process of disassociating yourself from the bodies and the sheaths. It enables you to rise above body-consciousness, to feel that you are the Atman and thus remain quite unaffected and unattached amidst all distractions and tribulations of life. I. The Three Bodies and their Enumeration (The individual experiencer is a consciousness-centre enveloped by several layers of matter existing as the factors causing objective awareness in it. The analysis of these layers or bodies is necessary to ascertain the nature of the true Self.) Hari Om. Om Sat-Guru-Paramatmane Namah. Disciple: How many bodies are there in an individual (Jiva)? Guru: There are three bodies in every individual (Jiva). Disciple: Please name them. Guru: The physical body or the gross body (Sthula Sarira), the astral body or the subtle body (Sukshma Sarira or Lingadeha) and the causal body or the seed body (Karanasarira) are the three bodies. Disciple: Please illustrate them. Guru: The shell of a tamarind corresponds to the physical body. The pulp represents the subtle body. The seed corresponds to the causal body. Ice represents the physical body. H2O represents the subtle body. The Tanmatras or root-elements correspond to the causal body. 118

119 The Gross Body Disciple: What are the components of the physical body? Guru: The physical body is composed of five elements, viz., earth (Prithivi), water (Apah), fire (Tejas), air (Vayu) and space (Akasa). Disciple: What are the seven primary essences (Sapta-Dhatus) of the physical body? Guru: Chyle (Rasa), blood (Asra), flesh (Mamsa), fat (Medas), bone (Asthi), marrow (Majja) and semen (Sukla), are the seven primary essences of the physical body. Disciple: What are the Shad-bhava-vikaras (six modifications of the body)? Guru: Asti (existence), Jayate (birth), Vardhate (growth), Viparinamate (change), Apaksheeyate (decay), Vinashyate (death), are the six modifications or changes of the body. Disciple: What are the links with which the body is connected? Guru: The body (Deha), action (Karma), love and hate (Raga-dvesha), egoism (Ahamkara), non-discrimination (Aviveka) and ignorance (Ajnana) are the seven links of the chain of Samsara (world-experience). From Ajnana (ignorance), Aviveka is born. Aviveka is non-discrimination between the real and the unreal. From Aviveka is born Ahamkara or egoism; from egoism is born Raga-dvesha (like and dislike); from Raga-dvesha Karma (action) arises; from Karma the body or the Deha is produced. If you want to free yourself from the pain of birth and death, destroy ignorance (Ajnana), the root cause of this Samsara (world-experience), through the attainment of the Knowledge of Brahman or the Absolute. When ignorance is removed, all the other links will be broken by themselves. This physical body of yours is the result of your past actions and is the seat of your enjoyment of pleasure and pain. Disciple: Why is the body called Sarira or Deha? Guru: Because the body decays (Sheeryate) on account of old age, it is called Sarira. Because it is cremated or burnt (Dahyate) it is called Deha. 119

120 The Subtle Body Disciple: What is the composition of the subtle body? Guru: The subtle body is composed of nineteen principles (Tattvas), viz., five Jnana Indriyas or organs of knowledge, five Karma Indriyas or organs of action, five Pranas or vital airs, Manas or mind, Buddhi or intellect, Chitta or the subconscious and Ahamkara or the ego. It is a means of enjoying pleasure and pain. Disciple: When will this subtle body get dissolved? Guru: It gets dissolved in Videha Mukti or disembodied Liberation. The Causal Body Disciple: What is the causal body (Karana Sarira)? Guru: The beginningless ignorance that is indescribable is called the causal body. It is the cause of the gross and the subtle bodies. Disciple: How can I transcend the three bodies? Guru: Identify yourself with the All-pervading, Eternal Atman. Stand as a witness (Sakshi) of all experiences. Know that the Atman is always like a king - distinct from the body, organs, vital breaths, mind, intellect, ego and Prakriti - the Witness of their attributes. II. The Five Sheaths Disciple: What is meant by a Kosha? Guru: Kosha means a sheath. Disciple: Kindly illustrate these sheaths. 120

121 Guru: Just as a pillow-cover is a covering or a sheath for the pillow, just as a scabbard is a sheath for the sword or the dagger, so also this body, Pranas, mind, intellect and the causal body are sheaths that cover the Atman or the Soul. There is the singlet close to the body; over this there is the shirt; over the shirt there is the waist-coat; over the waist-coat there is the coat; over the coat there is the overcoat. Even so, the Atman is enveloped by these five sheaths. Disciple: How many sheaths are there in the body? Guru: There are five sheaths. Disciple: Please name them. Guru: Annamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Vijnanamaya Kosha and Anandamaya Kosha are the five Koshas or sheaths. Disciple: What is Annamaya Kosha? Guru: Annamaya Kosha is food-sheath. It is the gross body made up of the five gross elements. Disciple: Why is it called Annamaya Kosha? Guru: It is called Annamaya Kosha, because it lives on account of food, it is made up of the essence of food, and, finally, it returns to food (earth or matter). Disciple: What is Pranamaya Kosha? Guru: Pranamaya Kosha is the vital sheath. Disciple: What is the Pranamaya Kosha made of? Guru: It is made up of the Pranas or the vital airs and the five Karmendriyas or organs of action. Disciple: How many Pranas are there? 121

122 Guru: There are ten Pranas five Mukhya or chief Pranas, viz., Prana, Apana, Vyana, Udana and Samana, and five Upapranas or sub-pranas viz., Naga, Kurma, Krikara, Devadatta and Dhananjaya. Disciple: What is the function of Prana? Guru: Ucchvasa and Nihshvasa (inhalation and exhalation) are the functions of the Prana. Disciple: What is the function of Apana? Guru: Excretion of faeces and urine is the function of the Apana. Disciple: What is the function of Vyana? Guru: Circulation of blood is the function of Vyana. Disciple: What is the function of Udana? Guru: Udana helps deglutition or swallowing of food. It takes the Jiva to rest in Brahman during deep sleep. It separates the astral body from the physical body at the time of death. Disciple: What is the function of Samana? Guru: Digestion of food is the function of Samana. Disciple: What is the function of Naga? Guru: Eructation and hiccup are the functions of Naga. Disciple: What is the function of Kurma? Guru: Closing and opening of eyelids are the functions of Kurma. Disciple: What is the function of Krikara? Guru: Causing of hunger is the function of Krikara. 122

123 Disciple: What is the function of Devadatta? Guru: Nourishing the body, decomposition of the body after death and ejection of the child out of the womb in women are the functions of Dhananjaya. Disciple: What are the two divisions in Prana? Guru: Gross Prana and subtle Prana are the two divisions in Prana. Disciple: What are the functions of these Pranas? Guru: The gross Prana does the functions of breathing, digestion, excretion, circulation, etc. The subtle Prana generates thought. Disciple: What is Manomaya Kosha? Guru: Manomaya Kosha is the mind-sheath. Disciple: What does the mind-sheath consist of? Guru: The mind-sheath consists of the mind (Manas), the subconscious (Chitta) and the five Jnanendriyas or the sense-organs of knowledge. Disciple: What is Vijnanamaya Kosha? Guru: It is the intellectual sheath. Disciple: What does the intellectual sheath consist of? Guru: It consists of the intellectual and the ego working with the help of the five Jnanendriyas or the sense-organs of knowledge. Disciple: What is Anandamaya Kosha? Guru: It is the bliss-sheath. Disciple: Why is it called Anandamaya Kosha? 123

124 Guru: Because through it the Jiva or the individual soul experiences bliss during deep sleep and at the time of experiencing the effect of a Sattvic deed. Disciple: What does the bliss-sheath consist of? Guru: It is a modification of Prakriti and consists of the Vrittis called Priya, Moda and Pramoda. Disciple: How many Koshas are in the physical body? Guru: One Kosha - Annamaya Kosha.. Disciple: How many Koshas are in the Linga-shareera or subtle body (Astral body)? Guru: Three sheaths, viz., Pranamaya, Manomaya, Vijnanamaya. Disciple: How many sheaths are in the causal body or Karana Sarira? Guru: One sheath, viz., Anandamaya Kosha. Disciple: How many sheaths operate during the waking state? Guru: The five sheaths function during the waking state. Disciple: How many sheaths function during the dream state? Guru: Pranamaya, Manomaya, Vijnanamaya and Anandamaya Kosha function during dreaming state. Vijnanamaya and Anandamaya Kosha function partially. Disciple: How many sheaths function during deep sleep? Guru: Only one, viz., Anandamaya Kosha. III. Gunas Disciple: What Guna is found in the physical body? 124

125 Guru: Tamoguna. Disciple: What Guna is found in the Pranamaya Kosha? Guru: Rajoguna. Disciple: What is the Guna found in the Manomaya Kosha? Guru: Sattva mixed with Tamas. Disciple: What is the Guna found in the Vijnanamaya Kosha? Guru: Sattva mixed with Rajas. Disciple: What is the Guna found in the Anandamaya Kosha? Guru: Sattva, technically called the Malina-Sattva (mixed with Rajas and Tamas) in contrast with Suddha-Sattva of which Maya is the embodiment. Disciple: Where are the Karmendriyas located? Guru: In the Pranamaya Kosha. Disciple: Where are the Jnanendriyas located? Guru: In the Manomaya Kosha. Disciple: Where does Jnanasakti rest? Guru: In the Vijnanamaya Kosha. Disciple: Where does Iccha Sakti rest? Guru: In the Manomaya Kosha (mind). Disciple: Where does Kriya Sakti rest? 125

126 Guru: In the Pranamaya Kosha. Disciple: Please illustrate the function of Jnana Sakti, Iccha Sakti and Kriya Sakti. Guru: You get knowledge of milk through intellect. You come to know that milk nourishes the body. This is the work of the Jnana Sakti of the Vijnanamaya Kosha. Then a desire arises in the mind to possess milk. This is the work of the Iccha Sakti or the Manomaya Kosha. Then you exert to obtain milk. This is the work of the Kriya Sakti of the Pranamaya Kosha. Disciple: What are the attributes of the Anandamaya Kosha? Guru: Priya, Moda, Pramoda. Disciple: What is Priya? Guru: The joy you experience when you look at an object you like. Disciple: What is Moda? Guru: The great joy you feel when you possess the object you like. Disciple: What is Pramoda? Guru: The greatest joy you experience after enjoyment of the object you like. Disciple: What are the Vikaras (modifications) of the Annamaya Kosha? Guru: Existence, birth, growth, change, decay and death. Disciple: What are the Dharmas of the Pranamaya Kosha? Guru: Hunger and thirst, heat and cold. Disciple: What are the Vikaras of the Manomaya Kosha? 126

127 Guru: Sankalpa-Vikalpa (thinking and doubting), anger, lust, Harsha (exhilaration), Soka (depression) and Moha (delusion), etc. There are sixteen modifications of the Manomaya Kosha. Disciple: What are the functions of the Vijnanamaya Kosha? Guru: Discrimination and decision or determination (Viveka and Adhyavasaya or Nischaya), Kartritva and Bhoktritva (agency and enjoyership). Disciple: What is the Dharma of the Anandamaya Kosha? Guru: Experience of happiness. Disciple: Please give the order of subtlety of the Koshas. Guru: The Pranamaya Kosha is subtler than and pervades the Annamaya Kosha. The Manomaya Kosha is subtler than and pervades the Pranamaya and Annamaya Koshas. The Vijnanamaya Kosha is subtler than and pervades the Manomaya, the Pranamaya and the Annamaya Koshas. The Anandamaya Kosha is subtler than all the other four Koshas and pervades all of them. IV. Adhyaropa Apavada Disciple: What is the relation between the Kosha and the Atman? Guru: Anyonya-Adhyasa. Disciple: What is Anyonya-Adhyasa? Guru: Anyonya-Adhyasa is mutual superimposition. The attributes of the five sheaths are superimposed on the Atman. The attributes of the sheaths, e.g., change pain, etc., are falsely attributed to the pure soul or the Atman. The attributes of the Pure Atman such as Existence, Knowledge, Bliss, Purity, Consciousness are transferred to the five sheaths. Disciple: What is Adhyaropa? Guru: Adhyaropa is superimposition. Just as the snake is superimposed on the rope, the five Koshas are superimposed on the Atman. 127

128 Disciple: What is Apavadayukti? Guru: It is sublation or negation of the five sheaths through neti-neti doctrine. Disciple: What are the Shad Urmis? Guru: Birth and death (for the physical body), hunger and thirst (for the Pranamaya Kosha), grief and delusion (Soka and Moha) for the Manomaya Kosha. Disciple: Why are they called Urmis? Guru: Just as there are waves in the ocean, these Shad Urmis are the waves in the ocean of this Samsara. Disciple: How to develop the Vijnanamaya Kosha? Guru: Through Viveka (discrimination), Vichara (enquiry), meditation on Atman, Japa of Omkara, etc. Disciple: What will be the use of this purified and developed Vijnanamaya Kosha? Guru: It will serve as a fortress to prevent coming in of sensual Samskaras from without and prevent the Samskaras of the Anandamaya Kosha or Karana Sarira from coming outside. It will help you to enter into profound meditation and Atma Vichara. V. Avidya Disciple: What is the cause of superimposition or Adhyasa? Guru: Avidya or ignorance. Disciple: What is the Adhara or Adhishthana for Avidya? Guru: Brahman. 128

129 Disciple: How can Avidya remain in pure Brahman. Guru: It is Anirvachaneeya. From the viewpoint of the Absolute there is neither Jiva nor Avidya nor the five sheaths. Avidya exists only for the Jiva. Disciple: What is the other name for Avidya? Guru: Anandamaya Kosha or Karanasarira of Jiva or individual soul. Disciple: What does Avidya consist of? Guru: It consists of Vasanas and Samskaras. The impression of the whole Sanchita Karma of all your past births are lodged there. VI. Three Avasthas Disciple: What are the three Avasthas? Guru: Jagrat Avastha (waking state), Svapna Avastha (dreaming state), Sushupti Avastha (deep sleep state). Disciple: What is meant by Avastha? Guru: Avastha means a state. Disciple: What is Jagrat Avastha? Guru: It is the state of waking consciousness. That state in which objects are known through the senses is known as Jagrat. Disciple: What is Svapna Avastha? Guru: That state in which objects are perceived through the impressions produced during waking state is called Svapna or dreaming state. The consciousness of the subtle, inner, subjective Prapancha or world, which during the quiescence of the sense-organs arises in the form of the percipient and object of perception by virtue of the latent impressions of what is seen and heard in Jagrat is Svapna. 129

130 Disciple: What is Sushupti? Guru: That state in which there is total absence of knowledge of objects is deep sleep state. It is a remembrance in Jagrat state of the kind of experience, I enjoyed sound sleep. I knew nothing. VII. Moksha Disciple: What is the nature of Moksha? Guru: Sarvaduhkhanivritti (removal of all kinds of pain), and Paramanandaprapti (attainment of Supreme, imperishable, eternal Bliss of Brahman). Disciple: What does Brahmajnana do? Guru: It destroys Avidya and its effects (Karya), viz., the bodies and the whole Samsara. It frees you from the miseries of birth and death. It makes you absolutely fearless, free and independent. All your doubts like whether I am body or Prana or Buddhi will vanish in toto. You will become Anamaya, free from disease, old age and death. You will have no fear of death or enemies. You will shine as the effulgent, resplendent Purusha Supreme. श र भगव न व च.. Chapter Nine Deha Svarupa Nirnayam द हस वर प वक म श र ण ष व वमहत न प. त त मह ज यत मवश व य व तत प र यमत. य य व द म ष ठ न ल यत श क त र प यवत [1] अह त मन मल प णम सक त द नन दमवग रह. अस ग मनरह क र श द ध ब रह म सन तन [2] अन द मवद य सन जगत क रणत व रज [3] 130

131 अमनव मच य ह मवद मत रग ण पररण म न. रज सत त व त श मत मत रग ण पररक मतमत [4] सत त व श क ल स मदष ट स खज ञआन स पद न ण. द ख स पद र वण चञ चल च रज त [5] त क जड प र द स न स ख मदष [6] अत स य ग क त स मत रग ण क तत मक. अम ष ठ न त य य व भजत मवश वर पत. श रजतवद रज ज भ जङ यद वद व त [7] आक श द मन ज य त त भ त मन यय. त र रब म द मवश व द ह ऽय प ञ चभ मतक [8] मपत भ य मशत दन न रष क श ज यत वप. स न यव ऽस थ मन ज ज च ज य मपत तस तथ [9] त वङ म श मणतम मत त तश भवक त मह. भ व स य षड मव स तस य त ज मपत ज स तथ. रसज आत मज सत त वस भ त स व त मज स तथ [10] दव श मणत द ज ज प ल ह यक द ग द. ह न न भ र त व द स त भ व त भव त [11] Sri Bhagawan said: O Rama! Now I would explain you the Deha Swaroopam (form of the bodies), listen carefully! This entire universe is being created from me. It s being protected by me, This entire universe is getting dissolved in me since I m the support of this entire creation. Still then I m pure, blemishless, self-dependent, truth, conciousness and complete. I m devoid of any duality, devoid of ego, I m the eternal Brahman, and united with the eternal Avidya I m becoming the cause for this entire universe. Difficult of being defined in words, the great Vidya is composed of three qualities viz. Tamoguna, Rajoguna, and Satwaguna. These three are the qualities of Maya. Among these three Satva quality is of white color. It gives happiness and wisdom. Rajo quality is of Red color and it is fickle. It gives sorrows to the human. Tamo guna (quality) is of black color and is immobile. It gives replusion from good qualities. This power of illusion consisting of the three qualities with my support assumes diverse forms within me as like as a snake in an ant-hill. Ether, Water, Earth, fire, and Wind these five elements are formed by Maya and originate from me only. 131

132 This entire universe has originated from these five elements. Even the bodies of creatures have been formed of the five elements. This body is getting created from the annam (food) consumed by the parents. From the father, the nerves, bones, Medha (intellect), get inherited. Skin, flesh, blood, are received from the mother. Such a kind of body has siz kinds of feelings viz. Matrujam, Pitrujam, Rasajam, Atmajam, Satwasambhootam, Svatmajam. Among them the soft ones are Shonitam, Medhas, Majja etc. are obtained from the mother. श श र ल कचस न य मशर नय नख. दशन श क रम र त द क तस थर मपत स व [12] शर र पमचमतवमण व क तद धस त क तप तबमल क तस थमत. अल ल पत व त स ह इर त मद रसज मवद [13] इ द व ष स ख द ख म च भ वन. प रयत न ज ञआन य श क तन द रय ण र त व त मज [14] ज ञआन क तन द रय मण श रवण स पशमन दशमन तथ. रसन घ र णम र त ह पञ च त ष त ग चर [15] शब स पशमस तथ र प रस गन ध इमत क र त. व क कर ङ क मघ रग द पस थ न ह क क तन द रय मण मह [16] वचन द नग नमवसगमरतय क र त. क क तन द रय ण ज न य न नश व भय त मक [17] मक रय स त ष न ब क तद धरह क रस तत पर. अ करणम र त ह मश त त च मत चत ष टय [18] स ख द ख च मवषय मवज ञएय नस मक रय. स म मतभ मतमवकल द ब क तद ध स य मन नश य क तत मक. अह र त ह क रमश त त च तयत यत [19] सत त व ख य करण ग णभ द क तस त. सत त व रजस त इमत ग ण सत त व त त स क तत त वक [20] Moustaches etc. facial hair, body hair hair on head, metal elements, nerves, nails, sense organs are obtained from the father. In the body formation, obesity, dark complexion, progressive growth, satisfaction, strength, dettachment, enthusiasm etc are Rasajam. love-hatred, happiness-sorrow, prohibitted acts, 132

133 mind, knowledge, motor organs etc. are called Atmajam because these are formed based on the karma of the jiva. Ears, five sense organs, sabdha, sparsha, rupa, rasa, gandha, five tanmaatras, vak-pani-pada-payovastha, karmendriyas, excretary organs, organs of speech, mind, mind-ego-intellect, chitta, antahkarana, are all called as Chatushtyam; among them, smruti (memory), bheeti (fear), vikalpam (idea), happiness and sorrow, acts done by the mind, buddhi, ego, the feeling of mine such qualities which are not known by indriyas are experienced by the help of chittam. आक तस तक यश क तद ध क मतप रभ तय त. रजस र जस भ व क क र द दय [21] मनद र लस यप र द मद वञ चन द स त त स. प रसन न क तन द रयत र ग न लस य द स त सत त वज [22] द ह त र त मकस तस म द दत त तद ग ण मन न. शब श र त र खरत व मचत र य स क त मत [23] बल च गगन द व य स पशमश स पशमन क तन द रय. उत क ष पण पक ष प क ञ चन ग न तथ [24] प रस रणम त मन पञ च क ममण र क षत. प र ण प न तथ व य नस न द नस ज ञअक न [25] न ग क मश क कल द वदत त नञ जय. दश त व य मवक त स तथ ग ह ण मत ल घव [26] Satvika qualities are faith (in god), cleanliness, inclination towards righteousness, etc. good qualities which are formed from the Satwa qualities. From Rajas qualities arise lust, anger, infatuation, etc. qualities. From tamo guna arise sleep, laziness, careless nature etc qualities. Having controlled senses, sound health, skillfulness, etc are again the products of Satwa quality. From the sky element sound, ears, speech, skillfulness, patience, strength, are obtained. Touch, skin, movements, expansion-contractions, harhsness, prana, apana, vyana, udana, samana winds, naga, kurma, krukuram, devadattam, dhananjayam kind of five sub-winds etc attributes are obtained from the wind element. त ष ख यतर प र ण न भ कण दवक तस थत. चरर त स न मसकय न मभ ह दयपङ कज [27] शब रणमनश व स च छ व स द रमप क रण [28] 133

134 अप नस त ग द ढ कम जङ दर ष वमप. न मभकण व क षणय र र ज न ष मतष ठमत. तस य त रप र ष मदमवसगम क म क मतमत [29] Among the ten winds the primary wind is Prana vayu. Prana vayu moves from navel to throat. Through the nostrils it gets in and moving through the heart and navel it keeps circulating. This Prana vayu is the one which supports speech, and intake-outflow of air. next wind called Apana is located in anus, penis, stomach, below navel, and thighs kind of organs. It helps in excretary functions (urination, defecation). व य न ऽमक षश र त रग ल ष मजह व घ र ण ष मतष ठमत. प र ण य मतर त गग रहण द स य क म च [30] स न व य प य मनक तखल शर र वम न सह. मद वसप तमतसहस र ष न ड रन ष स चरन [31] भ प तरस न सयग नयन द हप मष टक त. उद न प दय र स त हस तय रङ स म ष [32] क मस य द ह न नयन त क र ण मद प रक मतमत. त वग मद त न मश रर त पञ च न ग दय क तस थत [33] उद ग र मद मन ष मद क ष क तत पप स मदक क र त. तन द र प रभ मत श क मद त ष क म प रक मतमत [34] Eyes, ears, tongue, etc organs are the place of Vyana wind. it helps in Rechaka, Pooraka, Kumbhaka kind of pranayama activities. Samana wind combines with the fire of the body (heat) and spreads all over the body through the nerve cells and keeps circulating there in. It balances the body health by regulating the metabolism of body after eating food or drinking water. Udana wind remains in the joints of limbs, its primary functions are to lift the body, move the body parts etc kind of movements are governed by this wind. Now coming to the subwinds, their locations and functions; they remain spread inside the skin, flesh, blood, bones, fats, and nerves. Hiccups, vomiting etc functions are done by Naga wind. Closure and opening of eye lids, vision etc are the functions of Kurma wind. Hunger, thirst, sneezing etc are are the functions of Krukura wind. Laziness, sleep etc are the functions of Devadatta wind. Crying, laughing, etc are the functions of Dhananjaya wind. अ स त र चक र प द प त प क प रक शत. 134

135 अ षमत क ष णस क ण जस त जश श रत [35] मवत तथ ऽऽदत त जल त त रसन रस. श र त स न ह द रव स व द ग त र मद द त मप [36] भ घ र मण क तन द रय गन ध स थ य य च ग रव. त वगस ङ म स द ऽक तस थ ज ज श क र मण तव [37] अन न प स मशत त र ज यत जठर म न. ल स थमवष ठ भ ग स य न ध य सत व रज त. न कमनष ठ भ ग स य त तस म दन न य न [38] अप स थमवष ठ त र स य न ध य र म र भव त. प र ण कमनष ठ भ ग स य त तस म त प र ण जल त मक [39] Splendour, Aura, power of digestion, serenity, anger, strength, valor, work all these are inherited qualities from Fire element. Moreover, from the splendour (Tejas), Medhashakti (intellect), is obtained. Now, from the Water element rasam, tongue, friendship, coolness (composure), fluids, sweat, softness etc are obtained. From the earth element, smell, persistence, patience, gravitation (weight), skin, flesh, blood, brain, bones, fats, semen, and nerves are obtained. Food eaten by the creatures, is divided into three parts by the jatharagni (fire of belly). Among them, the gross portion becomes the excreta. middle portion becomes the flesh, subtle portion becomes the manas (mind). That s the reason Manas is called as Annamayam (form of food). Similarly, from water s gross portion urine is formed, middle portion becomes the constituent of blood, subtle portion becomes the Prana (life force). That s the reason Prana (life forces) are called Jalamayam (form of water). त जस ऽक तस थ स थमवष ठ स य न ज ज ध य स भव. कमनष ठ व ङ मत तस म त त ज ऽवन न त मक जगत [40] ल महत ज ज यत स द सस व. दस ऽस थ मन ज य ज ज च क तस थस व [41] न ड य मप सस घ त क र ज ज स व [42] व तमपत तकफ श त र तव पररक मतमत. दश ञ जमल जल ज ञएय रसस य ञ जलय नव [43] र स य ष ट प र षस य सप त स य श ल ष मणश ष. 135

136 मपत तस य पञ च चत व र त रस य ञ जलयस य [44] वस य दस द व त ज ज त वञ जमलस म त. अ मञ जमल तथ श क र तद व बल च यत [45] From the food which is consumed, the gross portion transformed by fire becomes the bones, middle portion digested by fire becomes the stuff present inside the bones, the digested food s subtle portion becomes becomes the speech. That s the reason why Vak (speech) is called as Tejomayam (form of fire). Therefore entire creation remains of teh form of fire and water. From blood flesh gets formed, from flesh brain gets formed. From medas bones, from bones fat get created. From flesh nerves are also formed. From the fat semen is created. vaata, Pitta (bile), Kafam (phlegm) are called as Dhatus ( metallic elements). In this body ten handful of water, and Saram (a fluid) are of nine handful quantity. Blood of eight handful, excreta of seven handful, phlegm of six handful, bile of five handful, brain of two handful, fat, semen, of half handful quantity forms the body. The semen is called as strength. अस थन शर र स ख य स य रषमष टय शतत रय. जलज मन कप ल मन र चक स तरण मन च. नलक न मत त न ह पञ च स थ मन स रय [46] द व शत त वक तस थस न स य त तत र दश त तर. र रव प रसर स कन दस चन स य र ल खल [47] स द ग ण ल श ख वत म व नक ण ल. इर त ष ट स मद दष ट शर र ष वक तस थस य [48] In the body there are three hundred and sixty bones. They are categorized by wise men as Jalam, Kapalam, Ruchakam, Tarunam, and Nalakam. In every body there exists two hundred and ten joints/cavities of bones. These cavities are categorized by eight groups namely Rauravam, Prasaram, Skandasechanam, Ulookhalam, Samudram, Mandalam, Sankhavartam, Vayasamandalam. There exists 3,50,00,000 hairs on the body among which the head s hair, and moustaches are 3,00,000 in number. स मक म त रय र मण श श र क श क तस लक षक. द हस वर प व त प र दशरथ त मज [49] यस म दस र न स व पद थ भ वनत रय. द ह ऽक तस मन नमभ न न न ह प यब द धय [50] 136

137 अह क र ण प प न मक रय ह त स प रत. तस म द तत स वर प त मवब द धव य मक षमभ [51] O Rama! I have explained you the form of the body completely. In the three worlds there is nothing more disgusting than the material body. Even the most exalted wise men also commit sins due to attachment with such body. Therefore the wise men should properly understand the reality of the material body in detail and discard their attachments with body and get attached to the self (atma). Here ends the chapter nine of Shiva Gita from Padma Purana Uttara Khanda. Thoughts on Chapter Nine Deha Svarupa Nirnayam The Eternal Svarupa (siddha deha) Tatastha does not change into svarupa-sakti. But even before getting the siddha-deha, the tatastha becomes imbued by svarupa-sakti. That is called getting sthayi-bhava. The siddha deha is not a physical body as we have experience of. It is a bhava body. For sure you have come across a statement somewhere that says that Srimati Radhika is Mahabhava-svarupa. So the tatastha who is imbued with svarupasakti, like an iron rod made red hot by putting it in fire, is now linked to a body consisting of svarupa-sakti. There is oneness because the sthayi-bhava does not make the tatastha feel that he is having something exterior in him. Why is the eternal svarupa of the jiva not inherent in the jiva? (Srila Satyanarayana das Babaji) 1. The jiva is an eternal energy of the Lord, called tatastha-sakti. It is the energy inbetween the Lord s external energy (maya-sakti) and His internal energy (svarupa-sakti). Eternal means eternal. krishnera nitya-dasa krishnera tatastha sakti bhedabheda-prakasa (Caitanya Caritamrita Madhya-lila, ) The jiva is the marginal potency of Krishna and a manifestation simultaneously one with and different from the Lord. 137

138 2. The eternal svarupa of the jiva, the siddha deha, is of the svarupa-sakti, the internal energy of the Lord. vaikunthasya bhagavato jyotir-amsa-bhuta vaikuntha-loka-sobha-rupa ya ananta murtayas tatra vartante tasam ekaya saha muktasyaikasya murtir bhagavata kriyata iti vaikuntasya murtir iva murtir yesham ity uktam (Priti Sandarbha 10) In the spiritual world, the Supreme Lord has unlimited spiritual forms. They all are expansions of Himself illuminating that world. With each one of those forms, the Lord enjoys pastimes with a single individual liberated soul. vasanti yatra puruṣāḥ sarve vaikuṇṭha-mūrtayaḥ ye nimitta-nimittena dharmeṇārādhayan harim (SB ) In that place all men reside with forms like the Lord and they worship the Lord with unmotivated service. They have forms like the Lord. They have no personal motives (animitta) impelling them (nimittena) to worship. Ārādhayan means that they worshipped since ancient times. tvaṁ bhakti-yoga-paribhāvita-hṛt-saroja āsse śrutekṣita-patho nanu nātha puṁsām yad-yad-dhiyā ta urugāya vibhāvayanti tat-tad-vapuḥ praṇayase sad-anugrahāya (SB ) O Lord! You, Who are approached by being heard about, seen and directly served, enter and remain in the lotus of your devotee s hearts infused with bhakti-yoga. Much praised Lord! By your mercy, you bestow to them spiritual bodies appropriate to the mood they cultivate during sādhana. 138

139 3. Bhakti is not inherent in the jiva-sakti. Bhakti comes from bhakti. Bhakti is given by someone who has bhakti. brahmāṇḍa bhramite kona bhāgyavān jīva; guru-kṛṣṇa-prasāde pāya bhakti-lata-bīja māli hoiyā kare sei bīja āropaṇa; śravaṇa-kīrtana-jale koroye secana When a living entity while wandering throughout the universe in different species, attains good fortune by the causeless mercy of guru and Kṛṣṇa, then only he can get the seed of the wish-fulfilling bhakti creeper. He becomes a gardener who received the seed and waters it by hearing and chanting of Kṛṣṇa. (Caitanya-caritāmṛta, Madhya ) 4. Bhava and finally prema manifest themselves in the heart of the jiva, which was being cleaned by sadhana-bhakti. It is not already there, waiting to be awakened. kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā BRS Devotion which is enacted through the senses and which leads to the self-manifestation of bhāva-bhakti, is called sādhana-bhakti. The self-manifestation within the heart [of the practitioner] of the eternally existing transcendental affect of devotion (bhāva) is known as the completion stage of devotion. Srila Jiva Gosvami s Durgama sangamani commentary: (Bhakti Rasamrita Sindhu 1.2.2) bhāvasya sādhyatve kṛtrimatvāt parama-puruṣārthatvābhāvaḥ syād ity āśaṅkyā nityeti 139

140 bhagavac-chakti-viśeṣa-vṛtti-viśeṣatvenāgre sādhayiṣyamāṇatvād iti bhāvaḥ A doubt may arise that since this state is achieved [sadhya], implying that it is artificially produced, it is not the ultimate goal. The second line responds to this doubt by saying that is is eternal, and simply appears within the heart. That is because its appearance [and not its creation] will be accomplished in the future by the special actions of the most excellent transformations [samvit and hladini aspects] of Bhagavan s svarupa sakti [which are perfect and eternal]. 5. The metaphor of the bhakti-lata-bija is a wonderful metaphor by Sriman Mahaprabhu to demonstrate how our bhakti grows from an initial seed to a full-blown flower. Nevertheless, it still is a metaphor, albeit a very genuine one. Sri Gurudeva does not give the disciple a transcendental seed to swallow. This brilliant metaphor stands for a transmission of spiritual energy from the heart of the one who has it to the one who desires it. Watering that seed with śravaṇa and kīrtana makes the bhakti creeper sprout in the field of the devotee s senses. Favourable service to the Lord is the root of that creeper. The very life-force of bhakti is to give pleasure to Śrī Kṛṣṇa. The siddha deha is eternal and is not packed as a seed in the bhakti-latabija. (Srila Ananta das Babaji Maharaj) 6. The bhakti-lata-bija does not contain the siddha deha in its seed-form. The jiva is not pregnant with the seed of the siddha deha. 7. Prema is not already there in the jiva, sleeping, only waiting to be awakened. nitya-siddha krṣṇạ-prema sādhya kabhu naya śravan ādi-śuddha-citte karaye udaya (Caitanya Caritamrta Madhya ) Krsna prema is eternally perfect (nitya-siddha krṣṇạ-prema) and it cannot be generated by anything (sādhya kabhu naya). It arises within the heart that has become purified by practices such as hearing, etc (śravan ādi-śuddha-citte karaye udaya). Prema descends into the suitable heart of the jiva. The jiva has the potentiality to RECEIVE this most wonderful PREMA as the culmination of bhakti. Mukunda dasa Gosvami says: nitya-siddha-bhakteṣu śuddha-sattva-viśeṣarupatayā sadā vartamānasyātra svayaṁ sphuraṇān na kṛtrimatva-śaṅkā) The 140

141 pure sattva which is ever present in the nitya siddha devotees manifests itself [in the heart of the practitioner devotee] and thus should not be seen as artificial. 8. The jiva is not sat-cit-ananda like Sri Krishna. In case of the jiva: sat = eternal cit = cognitively aware (of his own field [body]) ananda =free from suffering In Paramatma Sandarbha (28), Sri Jiva Gosvami explicitly says that the self is devoid of knowledge, although conscious by nature, and it lacks bliss although free of any material misery. In other words, it has the potential (svarupa yogyata) to get knowledge and bliss but not yet the functionality (phalopadhayi yogyata). (See Paramatma Sandarbha and Tattva Sandarbha for more references) The jiva is like a drop of the ocean. Krishna is the ocean. The drop can have no waves. You can t surf on a drop. Krishna s form of sat-cit-ananda is different. 9. Jivera svarupa haya doesn t mean that the svarupa is inherent in the jiva. jivera svarupa haya krishnera nitya-dasa krishnera tatastha sakti bhedabhedaprakasa (Caitanya Caritamrita, Madhya-lila, ) The jiva s essential nature is to be an eternal servant of Sri Krishna. The jiva is the marginal potency of Krishna and a manifestation simultaneously one with and different from the Lord. Svarupa here means essential nature. It is our essential nature to be a servant of the Lord. Nature is not the same as eternal spiritual form. Nature here is ONE, our forms can be MANY. From Anuccheda 19 until the end of Anuccheda 47 of his Paramatma Sandarbha, Srila Jiva Gosvamipada describes the svarupa of the jiva, provides sastra pramana for the qualities of the jiva s svarupa and refutes Advaita (mayavada) concepts of the jiva. There is not one instance in this whole discussion on the svarupa of the jiva where he admits any type of svarupa-bheda (differences in the svarupa of jivas). 141

142 10. Krishna has not put a taste/attraction already in a pre-fixed way into the heart of the jivas. The seed of RATI is sown by sadhu-sanga. THIS IS WHAT Brihad Bhagavatamritam is all about: vicitra-līlā-vibhavasya tasya samudra-koṭī-gahanāśayasya vicitra-tat-tadruci-dāna-līlā- vibhutim uttarkayituṃ prabhuḥ kaḥ anvaya and word for word meaning: kaḥ =who?, prabhuḥ= is capable, uttarkayituṃ= to conjecture, tasya= His, tattad-ruci-dāna-līlā- vibhutim= the opulence of pastime of giving various tastes, vicitra-līlā-vibhavasya= one who has the majesty of performing varied lilas, samudra-koṭī-gahanāśayasya= whose heart is deep like millions of oceans Translation: Who is capable of conjecturing His opulence of the pastime of giving various tastes? He has the majesty of performing varied lilas and His heart is deep like millions of oceans. Tika: A doubt is raised: Hṛṣikeśa is the prompter of the potencies of cognition and action of every one. Then why does He not give the best process of worship equally to everyone? In response to this doubt Nārada Speaks the present verse ( ). [The commentator explains the compound word vicitra-tattad-ruci-dāna-līlā-vibhutim.] [He] distributes (dānam) to them [the various people who take to different types of worship] the various types of (vicitrāṇām) specific bhāvas (rucinām) or relish. If the reading is tāna, instead of dāna in the compound word, then the meaning is that He expands [instead of He distributes]. This indeed is His Play (līlā). Who (kaḥ) is capable(prabhuḥ) of conjecturing or ascertaining properly (uttarkayitum) the grandeur (vibhutim) of His līlā. Indeed, there is no one. The reason behind this incapability is given in the adjective samudra-koṭīgahanāśayasya one Whose intention (āśaya) is deeper or more mysterious (gahana) than millions (koṭi) of oceans (samudra). The reason behind expanding [or distributing] various types of relish is given in the adjective vicitra-līlā-vibhavasya one Who has various types of majesties (vibhava) of His myriad (vicitra) līlās. Otherwise He will not accomplish the sweetness of the majesty of His various līlās This is the sense. (Satyanarayana das Babaji) Now, how does Sri Krishna distributes/gives/bestows (DANA) the various tastes to the various people who take to different types of worship? He does this via the gateway of the mercy of His devotees. 142

143 Srila Jiva Goswami: Devotee association acts as the seed of rati. Through association with various types of devotees, various types of sadhana which are like watering the seed will be performed. Nowhere does Srila Jiva OR Srila Rupa Goswami write that sadhu sanga brings out the inherent rati of the jiva. Nowhere. 11. Every individual soul is qualified to become Rādhikā s maidservant; this is the great, rare gift of Śrīman Mahāprabhu. According to the everything-is-inherent-and-prefixed vada, only a few are then able to receive this highest gift of unnatojjva rasam sva bhakti sriyam, namely those who would have a seed of madhurya rasa already in their jivasvarupa. Now, where is the MERCY in that? Was Mahaprabhu an elitist? No. He distributed this unnatojjvala rasa sva bhakti sriyam FREELY. ataeva gopī-bhāva kari aṅgīkāra rātri-dina cinte rādhā-kṛṣṇera vihāra Therefore one should accept the mood of the gopīs in their service. In such a transcendental mood, one should always think of the pastimes of Śrī Rādhā and Kṛṣṇa. So, by the mercy of Sriman Mahaprabhu, every jiva is eligible to receive this most wonderful gift, not only a few chosen, prefixed ones every jiva has now the possibility by this mercy to become a maidservant of Srimati Radhika. If we can accept this gift or not is a different matter. 12. f the svarupa of the jiva would be inherent, that would also mean that RAGA-BHAKTI would be inherent. Refutation: krsna-tad-bhakta-karunya-matra-labhaika-hetuka \ pusti-margataya kaiscid iyam raganugocyate 143 (BRS ) The mercy of Krsna and His devotees is the only cause of attaining raganugabhakti. Some call this type of devotion pusti-marga. 13. If the svarupa would be inherent, then GREED for raganuga-bhakti would be inherent.

144 Refutation: There are two causes for the appearance of the aforementioned sacred greed: The mercy of God or the mercy of another anurāgī devotee. There are again two kinds of mercy bestowed by a devotee: prāktana and ādhunika. prāktana means mercy bestowed by a rāgānugā bhakta in a previous life, and ādhunika is mercy bestowed in the present birth. The prāktana-devotee takes shelter of the lotus feet of a rāgānugā guru after the sacred greed has arisen in him, the ādhunika will get that sacred greed only after having surrendered to the feet of such a guru. It is said (in Bhakti Rasāmṛta Sindhu): The only causes of the appearance of sacred greed is the mercy of Kṛṣṇa or His devotee. Therefore some call the path of rāgānugā bhakti also puṣṭi mārga (the path of grace). (Srila Vishvanatha Cakravartipada, RVC) 14. Holy association is the seed of love and affection for Krishna. BRS : When a devotee s rati, like a clear crystal, becomes similar in form to that of the devotee to whom he is attached, it is called svaccha-rati. Jiva Gosvami s Commentary: This verse shows how devotee association acts as the seed of rati.through association with various types of devotees, various types of sadhana which are like watering the seed will be performed. bhavāpavargo bhramato yadā bhavej janasya tarhy acyuta sat-samāgamaḥ sat-saṅgamo yarhi tadaiva sad-gatau parāvareśe tvayi jāyate matiḥ (SB ) When the material life of a wandering soul has ceased, O Acyuta, he may attain the association of Your devotees. And when he associates with them, then devotion unto You will start, You Who are the goal of the devotees and the Lord of all causes and their effects. So, the seed of RATI is sown by sadhu-sanga. vaiśiṣṭyaṁ pātra-vaiśiṣṭyād ratir eṣopagacchati yathārkaḥ pratibimbātmā sphaṭikādiṣu vastuṣu 7 BRS

145 Specific rati appears per the specific impressions from previous experiences in the individual [jiva], just as the sun reflects itself on things like crystal. श र र उव च.. Chapter Ten Jeeva Swaroopa Niroopanam भगवन नत र ज व ऽस ज द ह ऽवमतष ठत. ज यत व क त ज व स वर प च स य मक वद [1] द ह क त र व य मत गत व व क त र मतष ठमत. कथ य मत व द ह प नन मय मत व वद [2] श र भगव न व च.. स प ष ट ह भ ग ग ह य द ग ह यतर मह यत. द व रमप स द रज ञएयम न द र द व म हमषममभ [3] अन स म न व व व य य मप रघ नन दन. त व क ह पर प र त वक यवमहत श र ण [4] सर त ज ञआन त मक ऽन पर नन दमवग रह. पर त म पर ज य मतरव य व य क रण [5] After knowing in minute details about the gross material body, Rama enquired about the Jiva. Rama said: O Bhagawan! In this versatile gross body, does the Jiva dwell inside in minute form? Does he take birth inside? How did he receive a name called Jiva? Is the Jivatwam natural or is it bound by ignorance? How does teh Jiva look like? Please explain me all about Jiva in detail. Sri Bhagawan said: This concept is not even known to Indra et al gods. Pleased with your devotion I am explaining you these secrets. Listen carefully. These secrets shouldn t be disclosed to undeserving ones. before knowing the form of the Jiva one has to know the form of the Parameshwara who is Bimbarupa. मनर त मवश द ध सव मत म मनल प ऽह मनरञ जन. सवम ममवह नश न ग र ह य नस मप च [6] न ह सव क तन द रयग र ह य सव ष ग र हक ह यह. 145

146 ज ञआत ह सवमल कस य ज ञआत न मवद त [7] द र सवममवक र ण पररण मदकस य च [8] यत व च मनवतम अप र प य नस सह. आनन द ब रह म ज ञआत व न मबभ मत क तश न [9] यस त सव ममण भ त मन य य व मत प रपश मत. च सव ष भ त ष तत न मवज ग प सत [10] यस य सव ममण भ त मन ह य त म व भ मद वज नत. क हस तत र क श क एकत व न पश त [11] I m eternal, pure, am the indweller of all, all forms are my forms, I grow, I do not do any work, I am above all religions, I m beyond the comprehension of mind, I m beyond all senses, I comprehend everything, I know all the universes but no one knows me, I m devoid of any results. Incapable of describing me completely, the vedas themselves become silent; such a Parabrahman i am and the one who knows me in this way, he wouldn t fear of anything. All creatures reside in me, hence a wise man who sees me in all creatures, such a one wouldn t fear of any creature. One who understands the fact that all creatures are not different from me, how can such a wise one ever get immersed in attachment or sorrow? एष सव ष भ त ष ग ढ त म न प रक शत. द श त त वग र यय ब द ध य स क य स क दमशममभ [12] अन द मवद य य स तथ प य क ऽह व यय. अव य क तब रह मर प जगत कत मह श वर [13] ज ञआन त र यथ द श म द स वप न जगर य. तद वन मय जगत सव द श त ऽक तस त मवल यत [14] न न मवद स य ज वत व न वस यह. पञ च क क तन द रय ण व पञ च ज ञआन क तन द रय मण च [15] न ब क तद धरह क रमश त त च मत चत ष टय. व यव पञ चम मलत य क त मलङ शर रत [16] Such a Paramatma (I) resides in all creatures in secrecy and stays invisible. A yogi who sees with a micro vision of yoga to such a brahmagyani only this paramatma would be visible. Devoid of caste and creeds, devoid of mine & 146

147 yours feelings, I am the ancient one but covering myself through ignorance in the form of Brahma I am becoming the creator. In the dream the three worlds due to ajnana (ignorance) appears as being created in reality, all these worlds appear inside me, stay in me and vanish in me. All this creation is just my projection. Under the blanket of ignorance (Ajnanam) I only remain as Jiva. The Jiva is unborn. True liberation is nothing but destruction of ignorance (Ajnanam). [There is no liberation in literal sense as such. Atma is ever liberated, only Jiva has to realize that, and this is possible only after the destruction of Ajnanam (ignorance)]. There exists a subtle body called as Sookshma Shareeram or Linga Deham inside the Sthoola (gross) body. In order to enjoy the fruits of virtues and vices, this linga deham remains in the gross body in a very minute form. This linga deham is composed of five motor organs, five sense organs, mind, intellect, ego, chittam, and five major winds. In this way with these nineteen elements put together, form the linga deham. तत र मवद स य च तन प रमतमबक तम बत. व य वह ररकज वस त क ष त रज ञअ प र ष ऽमप च [17] स एव जगत भ न द य प ण प पय. इह त र गत तस य ज ग रत स वप न मदभ त [18] यथ दपमणक मलम मलन द श त ख. तद वद करणग द ष र त म मप द श त [19] परस पर ध य सवश त स य द करण त मन एक भ व मभ न न पर त म द खभ मगव [20] र भ जलत व न ध य कम र मचक. द श ढमचत तस य न ह य द र मस त पक रक [21] In that Linga deham (subtle body), under the blanket of ignorance (karana deham), the supreme Purusha (Shiva) himself resides and is called as Kshetrajna, Purusha. He is the one who enjoys the fruits of good and bad deeds eternally as Jiva. He only plays in the Jagrut, Swapna etc states of consciousness as well and enjoys the corresponding acts and results also. If there is a sin in antahkaranam the Atma appears to be the sinner (but not in reality) as like as if the mirror is dirty, the face of the person looks dirty when seen in that mirror. Hence residing under the ignorance, as Jiva the Paramatman also appears as enjoying the fruits of good and bad deeds. But Atma is untouched in reality. That s like a mirage in the desert. तद वद त म मप मनल प द श त ढच तस. 147

148 स व मवद त म त मद ष ण कत मत व म क मव न [22] तत र च न न य मपण ह मद ज व ऽवमतष ठत. आनख ग र व य प य द ह तद ब र व ऽवमहत श र ण. स ऽय तदमभ न न समपण मवर जत [23] न भ र ध वम कण द व य प य मतष ठमत य सद. तस य ध य ऽक तस त ह दय सन ल पद क शवत [24] अ ख च तत र क तस त स क स मषर त त. दहर क शम र त तत र ज व ऽवमतष ठत [25] To the ignorant it looks like the untouched, blemishless Atma also gets soiled in the karmas and fruition. In the sthoola (gross) body, from head to toe, Jiva pervades and remains seated in the heart s core. Listen carefully! Above the navel, and below the kantham (voice box), there exists a piece of flesh called by name Pooritam. That always shines with splendor. At the center of that part, having face downwards, having a stem, a lotus like ornag exists which is called hrudayam (heart). Inside that heart there exists a microscopic hole (Sushumna nandi). That is the dwelling place of the Jiva (Prana). The same is called as Daharakasam. व ल ग रशतभ गस य शत कक तल तस य च. भ ग ज व स मवज ञएय स च नन त य य कल त [26] कदम बक स द धक सर इव सवमत. प रस त ह दय न न ड य य मभव य मप त शर रक [27] महत बल प रय क त तस म त त न महत स म त. द व सप तमतसहस र स त स ख य त य गमवत त [28] ह दय त त स त मनष क र यथ क मद रश यस तथ. एक त तरशत त स ख य मवष वक तग वमनगमत [29] प रत क तन द रय दश दश मनगमत मवषय न ख. न ड य श ममदह त त व त स वप न मदफलभ य [30] If the diameter of the tip of a single hair is measured, and that size (diameter) is divided by 100, whatever becomes the resultant size, that is the size of the Jiva seated inside the heart. That super micro Jiva himself is the infinite Purusha. From the chest all over the body the nerves remain spread. The nerves from 148

149 heart are 72,000 in number. Out of them only 101 are primary ones which spread outwards all over the body originating from the heart as like as the rays of the sun. Following the Karma, Fortune, etc., nadis which originate, they help in the enjoyment of fruits from acts in dreams etc. and hence from every Indriya (organ) they are connected in a group of ten in number and spread. वहन त यम भ यथ नद न ड य क मफल तथ. अन क ध वमग न ड मपयम ञ जस [31] स ष म मत मदष ट तय ग क त च यत. तय पमचतच तन ज व त म न मवद ब म [32] यथ र ह रद श ऽमप द श त चन द र ण ल. तद वत सवमगत ऽप य त म मलङ द ह मह द श त [33] द श न यथ क भ घ क श ऽमप द श त. तद वत सवमगत ऽप य त म मलङ द ह मह द श त [34] मनश ल पररप ण ऽमप ग त र त पचयमत. ज ग रत क ल यथ ज ञएय मभव य मवश ष [35] व य प न मत मनक तष क रय सव मन भ न दमश मदश यथ. न ड मभव मत तय य क त मलङ द हस व [36] The way rivers remain full with water, these nerves remain full with Karma Phalam (fruits of Karmas). Among these 101 nerves one nadi spans without break till the top of the head. Through that nadi the Jiva (Prana) gets liberated at the time of death. There the permanently established consciousness itself is Jiva. The way the planet Rahu despite being invisible becomes visible as grasping the moon, on similar lines the all pervading Atma becomes visible when connected through Linga deham (Subtle body). As like as the infinite sky looks as being captured inside the pots separately, the same way the one single Atma (Paramatma) which is alone all pervading looks like separately established inside the bodies of all creatures. But In reality, the action less Jiva alone pervades entire creation. तत तत क मन स र ण ज ग र ग पलब य. इद मलङ शर र ख य क ष न मवनश मत [37] आत मज ञआन न नष ट ऽक तस मन स मवद स वशर रक. आत मस वर प वस थ न क त ररर त मभ यत [38] 149

150 उत प मदत घ यद वद घ क शत व मत. घ नष ट यथ क श स वर प ण वमतष ठत [39] Based on the Karmas in the wakeful state to enjoy the fruition of Karmas originating from the Linga deham, vriti moves through the nadis. This linga deham doesn t get destroyed till liberation. By the Tatwa-Jnanam (divine wisdom/knowledge), when this Linga Deham which is overlapped by karana Deham (causal body which is nothing but a blanket of ignorance) gets destroyed, then that state of Kaivalyam is the true liberation. As like as the pot containing the air when gets destroyed, the air inside the pot becomes one with it s actual form the air of the atmosphere, the same way when the pot of ignorance gets destroyed with knowledge, the Jiva becomes a Muktatma (liberated one) and becomes one with Brahman which is the real form of the Jiva. ज ग रत क मक षयवश त स वप नभ ग उपक तस थत. ब वस थ मतर य द ह द श रयलक षण [40] क मवतस स क रस तत र स वप नररर सय. अवस थ च प रय र त न य व च त म यय [41] घ मदमवषय न सव मन ब द ध य मदकरण मन च. भ त मन क मवशत व सन त रस क तस थत न [42] एत न पश न स वय ज य मत स क त म व यवमतष ठत [43] अत र करण द न व सन द व सन त मत. व सन त रस मक षत व त न त पर त मन [44] व सन मभ प रपञ च ऽत र द श त क मच मदत. ज ग रद भ यथ तद वत कत मक ममक रय त मक [45] मन श षब क तद धस क त म स वय व प रक शत. व सन त रस मक षत व स मक षण स व प उच यत [46] For the Jiva, in the wakeful state when the enjoyments of Karmas decline, moving away from the gross bodya nd outside indiriyas (organs), it reaches the swapnavastha (dream state) and with desire of enjoying the karmas in dreams, as like as a magician assumes various forms, this Jiva transitions from one state to another. Jiva remains entangled with Vasanas (desires), but the self-illuminating Atman always remains untouched with them. Due to the Vasanas of the Antahkarana, Jiva becomes bound. Due to the existence of Vasanas of the 150

151 Antahkarana the Paramatma remains as their witnesser. Because of the existence of Vasanas, this entire universe which is supported (and originates) on the basis of Karmas gets projected. Like the wakeful state, in the dream state also this universe which is of the form of Vasanas appears as the doer-task-action. Atman remains as the witness of all the actions performed by the mind and relains as self illuminating power. भ तजन मन यद भ त क म तद व सन वश त. न द यस त द वयस य द स वप न प र य प रपश मत [47] ध य वयमस क कम श त करण न म ह मजमत. व क षत प र यश स वप न व सन क मण वमश त [48] इय स परल क त क ममवद मदस भ त. भ मवन जन न र प स वप न आत म प रपश मत [49] यद वत प रपतन च छ य न श र गगन ण ल. आक ञ च य पक ष यतत न ड मनलयन यन [50] एव ज ग रत स वप नभ श र आत म मभस चरन. आप तकरणग र क रण न मत च कत [51] In the infancy whatever acts happens, they happen due to the Vasanas of the previous birth s karmas. Since infancy is closely related to the past birth s actions, it remains influenced with the Vasanas of the previous birth. Sometimes these past birth s actions appear in dreams as well. As a result of devotion and spiritualism, one having desires to enjoy the bliss of upper worlds, sees his future birth form in the dreams. The way a swiftly running animal gets quickly inside her home and sleeps instantly, in the same way one who is tired from wakeful and dream states, becomes one with the Eswara by controlling the senses. न ड ग ररक तन द रय ण क ष य द य व सन. सव ग रमसत व क य च मवज ञआन त म मवल यत [52] ईश व र ख य ऽव य क त ऽथ यथ स ख य भव त. क त स नप रपञ चमवलयस तथ भवमत च त मन [53] य मषत क य न य स भ ग यथ स ख. स आनन द य ऽब ह य न र क वलस तथ [54] 151

152 प र ज ञआत म न स स द मवज ञआन त म तथ व स. मवज ञआन त म क रण त म तथ मतष ठ स तथ मप स [55] अमवद स क व त त य न भवर त व स ख यथ. तथ ह स ख स व प स न व मकमञ चदव मदष [56] अज ञआन मप स क मद व मत तमभश न भ यत. इर त व प रर त मभज ञआमप पश त तस य पज यत [57] ज ग रत स वप नस ष प त य ख य व ह त र ल कय. पश त क मवश द व मवस फ मलङ यथ नल त. ज य क रण द व न ब द ध य मदक मन त [58] पय प ण घ यद वमन न समलल शय. त र मवद धत आय मत मवज ञआन त म तथ र त ज त [59] मवज ञआन त म क रण त म तथ मतष ठ स तथ मप स. द श त सत स त ष व व नष ट ष व य र त द श त [60] एक क र ऽयम तत तत क य क तष वव पर प न. क स थ द श त तद वद ग र त ग त व स [61] ह त र र यत व त सव तस य पपद त. द ह द त त आत म मप स वय ज य मत स वभ वत [62] एव ज वस वर प त प र दशरथ त मज [63] The Jiva merges with the Avyakruta Eswara through the Nadi (sushumna), by contracting all the vasanas and actions into himself. At that moment he experiences a supreme bliss alone which remains above all these insignificant worldly possessions. the way a sexually aroused woman forgets all the owtward senses and remains in extreme bliss of orgasm during the coition activity, in the same manner the Jiva after obtaining the Prajna-tatwam remains in infinite bliss. Due to becoming one as the witnesser, devoid of outside feelings, at the culmination of the sleep he feels he slept blissfully. In the Iha-Para loka the three states of wakefulness (jagrut-swapna-sushupti) appears again and again. In that way after waking up, Mind-intellect-ego etc originate from the Karanatma (causal body), and spread all over. The way a pot when immersed in water and left, it again pops out of water, in the same way a Jiva comes back to his body from his Karanatma (eswara). The sun having one appearance appears 152

153 differently in different vessels, the same way the one formless Paramatman, appears in various forms. Paramatman who is self-illuminating, appears as encompassing everything within himself. O Rama! this explains the concept of Jiva. Here ends the tenth chapter of Shiva Gita present in padma Purana Uttara Khanda. Thoughts on Chapter Ten Jeeva Swaroopa Niroopanam 1. Rama and Krishna are Jiva s Mahabharata In the short work Bhārata sāraga sangraha stotram, Sri Appayya Dikshita concludes by pointing out that Rama and Krishna were jiva-s, endowed with karma, delusion, etc. on the authority of the Mahabharata: ग प त र तत ग त सरव य स त थम त त तत र र गत स वग सभ र त बलव हन द ह र त क त व मदव य त स थ स यत न द रस य व भव त [Rama went to svarga along with his retinue, after giving up the body, and remains there with Indra s lordship.] इमत ग प रत रत थम महम श र र स य स वगमप रमतष ठ वचन त ; सभ पवममण य सभ वणमन Having thus proclaimed the greatness of Go-pratāra, Sri Rama s settlement in Svarga, the sabhā parvan of the Mahabharata while describing the Assembly Hall of Yama further says: तस य र जषमय प ण स तथ द वषमय ऽ र य व वस वत त त प रह ष ट पय मप सत यय मतनमह ष प र मन ध त स क न ग इर त रभ य स वगमप र प त यन र य सभ य स थ य त प स न न र जष ण पररगणन न, र द शरमथश व लक ष णश प रतदमन इमत पररगणन न च स ऽमप क म नल कप र क तप तक ज वमवश ष स य त In the Assembly Hall of Yama are present: Rajarshi-s with puṇya, devarshi-s, deva-s, who happily meditate upon Yama. Also are Yayati, Nahusha, Puru, 153

154 Māndhāta, Somaka, Nṛga. Having enumerated those present in the Assembly and meditating Yama, the Mahabharata includes: Rāma the son of Dasharatha, Lakshmana and Pratardana. By so counting Rama along with all other entities, it can be concluded that Rama is a jiva who has attained a loka that is subject to and attainable by karma. After giving one instance for Rama to be taken as a jiva by someone, Sri Appayya Dikshita gives an instance where Krishna is also not free from such a possibility: तत श ङ न श र ष ठ कर त प रपमतत ह पन नश क य रथ पस थ उप मवश Mahabharata Aranyaparvan: Krishna says to Yudhishthira: Thereafter the excellent bow, śārnga, fell off my hand. O son of Kunti, deluded as I was, I, sat in the chariot. इमत आरण पवममण श ल वय द ध क स य ह ज ञ नवचन न स ऽमप ज वमवश ष स य त The above words of Krishna admitting his delusion and ignorance, can result in someone taking him to be a jiva. Sri Appayya Dikshitar concludes that explanation: तस म त क त स न मप भ रत ग त न ग त क ष मव व मश स समहत मवश षध वमनव त त य मशवप रयमवश र तत प र न व भगवत श र व दव य स न क तम र त तत स प रमतमष ठतम मत सवम स ञ जस Thus, the entire Mahabharata including the Bhagavadgita, the Anugita, Moksha dharma, along with vaishnava dharma shastra, by the method of viśeṣadhvani, ( unique/emphatic purport ) is upholding the supremacy of Shiva alone. Such is the way Bhagavan Veda Vyasa has composed the MB. This fact has been firmly established (by us) in this work: Bhārata sāraga sangraha stotram. There are other compelling references in the scriptural literature for holding Krishna/Vishnu to be a jiva: The Kaṭharudropaniṣat which Shankara has cited in the Br.up.Bhashya and Sri Vishveshvara Saraswati in the Yati Dharma Sangraha holds Vishnu to be a jiva, experiencing ananda of the highest jiva-order. अस य व नन दक श न स तम ब मव प वमक भवक त स क तखन मनर त त रतयक र ण त २९ 154

155 [All (jīva-s) up to the tiniest creature, starting from Viṣṇu (instead of Brahmā) onward, always derive joy from this ānanda kośa on a relative scale depending on their status.] In the Panchadaśī 10.2 is this verse: पर त म ऽद वय नन दप णम प व स व यय स वय व जगद भ त व प र मवशज ज वर पत १ 1. Before the projection of the world the Supreme Self, the secondless, allbliss and ever complete, alone existed. Through His Maya He became the world and entered into it as the Jiva, the individual Self. मवष ट ण व द य त त द ह ष प रमवष ट द वत भवत र त मद द ह ष क तस थत भजमत र त मत २ 2. Entering the superior bodies like that of Vishnu, He (Brahman) became the deities; and remaining in the inferior bodies like that of men He worships the deities. In the VSN bhashya Shankara has cited a verse that says Hari is subject to ahankara of the binding type. : स व यय स व त म न हयन द व त यय ग ण महत स व त म न लभत च स वय हरर [By his own Māyā, deluding himself with the illusion of dvaita, Hari Himself comes to see himself endowed with guṇas.] In the Soundarya Lahari, which has been translated into Tamil in the 11 CE, Shankara says: मवररमञ च पञ चत व व रजमत हररर प न मत मवरमत मवन श क न श भजमत नद य मत मन न मवतन द र ह न द र मवतमतरमप स मलतद श ह स ह र ऽक तस मन मवहरमत समत त वत पमतरस 26 viriñci Brahmā; pañcatvaṁ vrajati ceases to exit; hari āpnoti viratiṁ Viṣṇu also attains His end; vināśaṁ kīnāśo bhajati Yama also gets destroyed; dhanado yāti nidhanam Kubera also meets with his end; vitandrī māhondrī 155

156 vitatirapi active Indra with other gods; saṁmīlitadṛśā become functionless with their eyes closed; mahāsaṁhāre asmin even in that great dissolution; viharati enjoying with You; sati tvat patir asau faithful Consort of Shiva. Madhusudana Saraswati in the invocation to the Advaitasiddhi says that Vishnu rests having become freed from the mithyā bondage. य कक तल त त त ख ष द व तप रपञ च श रय सर त ज ञ नस ख त मक श र मतमशख त थ खण ग चर म थ य बन धमव नन न पर नन द कत न त मक क ष प र प त इव स वय मवजयत मव मवमकल क त त इमत The Atharvaśikhā upanishad holds vishnu, brahma and rudra were all born of Shambhu. The Mahabharata too says very clearly that Vishnu was created from Rudra: Mahabharata Anushasanika parva, Ch.45. Here Krishna says about Shiva that from Shiva have Brahma, Vishnu and Rudra have emerged. I have not given the translation of each verse: य ऽस जद दमक षण दङ द ब रह म ण ल कसम भव व प श व मत तथ मव ल करक ष थम श वर १८३ य ग च व सम प र प त र द र ङ त स जत प रभ १८३ स र द र स हरन क त स न जगत स थ वरजङ क ल भ त व ह त ज स वतमक इव नल १८४ एष द व ह द व जगत स ष ट व चर चर कल च व सव ष स म मत मक षप य मतष ठमत १८५ सवमग सवमभ त त म सवमभ तभव व आस त सवमगत मनर त द श सवमद वत १८६ 156

157 The above is just a sample of such innumerable references in the scriptural literature for the fact of Vishnu being a created entity. Sri Appayya Dikshita way above Vedanta Desika and other non-advaitins: In the foregoing were given some references from Appayya Dikshitar s work for Rama and Krishna s jivatva. However, does he really mean that? The purport of Dikshitar s words is: If one would just go by a sentence or two here and there and conclude something, then the consequence will be that Rama and Krishna will have to be held to be jiva-s. The word syāt is indicative of this. He wants the global picture to be considered and not any stray verses to determine what he has in mind. Dikshitar s mind is best seen in this one important verse: Appayya has very clearly stated why he undertook the task of bringing to light Shiva-supremacy: // vishnurva shankaro va shruti-shikhara-giramastu tatparya-bhumih na-asmakam tatra vadah prasarati kimapi spashtam-advaita-bhajam kintu-isha-dvesha-gadhanala-kalita-hrridam durmatinam duruktih bhanktum yatno mama-ayam nahi bhavatu tato vishnu-vidveshashankam The meaning of the above beautiful verse is: I have not the slightest objection, to anyone coming to any conclusion, that the spirit of the Vedas and the Vedantas, declare either Vishnu or Shiva as the First God. I am a follower of the Advaita doctrine. I have no difference between Shiva and VishNu. But if in order to establish Vishnu as the main God, if somebody starts abusing Shiva or hates him, I cannot bear it. There are as many proofs or pramanas in the Vedas, Vedantas, Puranas and Agamas to establish that Shiva is a mighty God, as there are to prove that Vishnu is a powerful one. However, I am propagating my religion and indulging in debate and disputation, only to persuade everyone notto hate Shiva. Let no one have the slightest doubt that I either hate or wish to denigrate Lord Vishnu simply because I praise the grace and greatness of Lord Shiva. The sublime devotion of Dikshita to Lord Vishnu is fully seen from his great work Varadaraja stava where he has sung in ecstatic poetry about Lord Varadaraja of Kanchipuram. Vaishnavas declare that Vishnu is the supreme being and that Shiva has a lower status, being a mere jiva. Sri Dikshita however proves in his Ratna-traya-parIkShA that Shiva, Vishnu, Ambika, all the three are the same, viz., the supreme reality, and proves it with the pramanas taken from the puranas, vedas and agamas. 157

158 The above is quoted from the book: Sri Appayya Dikshita (p.66,67) by Dr.N.Ramesan, IAS. Such a mind free of all bigotry is never the type of Vedanta Desika who concludes that Shiva is a jiva by not knowing the true purport of the shruti/smriti/puranas. Credit goes to Sri Dikshitar for revealing to the world the mind of Veda Vyasa that, incidentally, strikes the death knell to Vedanta Desika s bigotry: न लकण उव च त प रस द न न ष य ष द वगन धवमय मनष अप र यबल त म त व न र यण भमवष यमस ७४ [[Nīlakanṭha said: By My grace, you Nārāyaṇa, will be of unequalled strength among humans, gods and other divine beings.] न च त व प रसमहष यक त द व स र ह रग न मपश च न गन धव म न नर न च र क षस ७५ न स पण मस तथ न ग न च मवश व मवय मनज न कमश त त व च द व ऽमप स र ष मवज ष यमत ७६ न शस ण न वज र ण न म न न च व य न न द र ण न च श ष क ण त रस न स थ वर ण व ७७ कमश त तव र ज कत म त प रस द त कथञ चन अमप च त स र गत व भमवष यमस म क ७८ [Due to My grace, You, Nārāyaṇa, will not be harmed/killed by any of the beings or weapons of this creation. Also in the event of your entering a battle, you will be more powerful than Me, Rudra.] व य स उव च एव त वर लब प रस त मद वक तद ध श ररण स एष द वश रमत यय हयञ जगत ७९ Vyāsa concluded his reply to Ashwatthāma s question: These boons were secured by Shourie (Hari) (from Rudra). Hari, wanders this earth deluding beings with Māyā. ] 158

159 तस य व तपस ज त नर न ह मन त ल त न द व न त ज न ह यज मन सद ८० [Of His (Nārāyaṇa s) penance has Arjuna, the Nara, been born. Arjuna is equal to Nārāyana. Thus Vyāsa answered Ashvatthāma s question on how/why indeed Kṛṣṇa and Arjuna remained unaffected by the Āgneya missile that was released against them.] yatha mainakamashritya tapastvamakaroh prabho tatha mama varam kr^ishna samsmr^itya sthairyamapnuhi avadhyastvamajeyashcha mattah shuratarastatha bhavitasityavocham yattattatha na tadanyatha (Harivamsa Purana 2:74:37-38) O krishna! As you did penance staying on mainaka, you received a boon from me. Be firm in your mind, remembering that boon. You can not be killed, you can not be conquered, and you will be more valiant than me. All this will happen as told by me. None will be able to change this. Thus, there are innumerable references to Vishnu/Rama/Krishna being a jiva. And whatever references the bigoted non-advaitins might bring up to twist the purport of the Veda and Veda Vyasa, the above Drona Parva verses, among many, are enough to nullify and silence them. This verse from the Mahabharata, cited in the 11-14CE Andhra Bharata, summarizes the purport of the Veda: र द र न र यणश व सत त व क मद व क त ल क चरमत क य व यक त स थ सवमक मस It is One Principle that appears in the world as Rudra and Narayana Non-advaitins will never be able to digest this verse, for their very philosophy precariously rests on a deity that has a form and attributes. It is for this reason alone that they labour hard to safegaurd their supreme deity from their strong opponent deity!! They twist and turn and churn vedic and puranic passages to somehow stall the imminent danger they face from their opponent deity: Shiva. Such is not the method of the Vedanta. Vedanta rests on the Upanishadic tattva 159

160 and not on a personal deity. Advaita alone transcends such lowly thinking and remains free of all bigotry. Worship of Shiva or Vishnu lead to the same result Mahabharata In the Mahabharata, Ashvamedha parvan, there is a dialogue between Krishna and Yudhishthira on the vaishnava dharma shāstra : All these verses are also found in the Kumbhaghoṇam edition too: 14_004_1454 मनव शयमत न र त म आत म न द गत श मच 14_004_1455 र द रदमक षण र त व चत दमश मवश षत 14_004_1456 मसद ध ब रमह ममषममभश व द वल क श प मजत 14_004_1457 गन धव भ मतस घ श ग य न ह तप 14_004_1458 प रमवश त स ह त ज व श कर व व 14_004_1459 तस य प नभमव (sic) र जन न त र क य म मवच रण Whoever on the Chaturdashī, gives himself up in devotion to My (Vishnu s) form or to the form of Rudra-Dakshināmūrti, will be worshiped by the siddha-s, brahmaṛṣi-s and the devaloka-s and praised by the gandharva-s and the bhūtagroups, he, such a devotee is Mahātapāḥ. Such a devotee endowed with great Tejas will be united with Me or Shankara; he will be freed from rebirth. No doubt need to be had in this, O Yudhishtira! 14_004_3095 मवष व स नपन यस त क य मद धरस य व 14_004_3096 अचमन च यथ न य तस य प ण फल श ण He who observes the vow of Viṣu, devoted to Me or Hara and worship as per the rules, hear what great merit he attains: 160

161 14_004_3097 दशजन क त प प तस य सद मवनश मत 14_004_3098 दश न श व न म ष ट न लभत फल His sins of ten births vanishes at once and he attains the merit of performing ten ashvamedha sacrifices. 14_004_3099 मव न मदव य र ढ क र प यथ स ख 14_004_3100 स य मत क ल क र द रल क थ मप व Mounting the divine vimāna, with the form of his liking, with great ease, he attains to My world or Rudra loka. 14_004_3101 तत रस थ द वगन धव ग य न यथ स ख 14_004_3102 मदव यवषमसहस र मण क म क त दत There, he remains joyfully for very long periods of heavenly scale, being praised by the divine beings of those worlds. 14_004_3103 ततश मप च य त क ल मदह ल क मद वज त त 14_004_3104 चत ण म मप व द न प रग ब रह ममव व त Thereafter returning to this world, he becomes a brahmin, versed in the four vedas and finally a Realized soul. 14_004_3105 चन द रस यमग रह व मप व श करस य व 14_004_3106 ग यत र म क व मप जप द श करस य व 161

162 He who chants during the lunar or (and) solar eclipse the Gāyatri of Mine (Vishnu) or that of Shankara 14_004_3107 शङ क खत यममनन द श क स यघण स वन रमप 14_004_3108 क रय त त ध वमन भक तस य प ण फल श ण He who performs worshipful rituals using the conch, brass/bronze bells, hear what he attains: 14_004_3067 स ग द दमक षण मत व न त र मवच रण He attains oneness with Dakshinamurti or Me. No doubt about this. 14_004_3320 मवश षत थ सव ष श न न ग रह त 14_004_3321 भ न त रण थ व व हममस मत Lord, tell us about those special pilgrim spots, by resorting to which, devotees who have incapacities, can emancipate themselves. 14_004=3321 भगव न व च 14_004_3322 प रवर सवमत थ मन सर त ग यक त स ग 14_004_3323 सर त स य वचन त थम मह स त थम च यत 14_004_3324 तपस त थ दय त थ श ल त थ य म मष ठर 14_004_3325 अल स त षण त थ न र त थ पमतव रत 14_004_3326 स त ष ट ब र ह मणस त थ ज ञ न व त थम च यत 162

163 14_004_3327 सतत त थ श करस य मवश षत The Lord enumerates: The holy places are: pravara, truth, non-injury, austerity, compassion, character, contentment even with what little one gets, a chaste woman, a contented brahmin, Knowledge these are all holy spots and finally My (Vishnu s) devotee is a holy spot; Shankara s devotee is especially a holy spot. By saying this, Vishnu holds a devotee of Shiva to be higher than His own devotee. In the Aranyaparvan (of the Mahabharata), talking of pilgrimages, it is said that worshiping at certain Shaiva holy places one attains gāṇāpatyam (Lordliness) and at certain other Shaiva places one attains parā gati (liberation). After citing all the above passages from the Mahabharata in his Bhārata sāra sangraha stotram, Sri Appayya Dikshitar concludes his explanation to his own verse number 19 (the penultimate verse in this work) thus:thus, the passage in the Mahabharata (Mokshadharma): ब र ह म ण मशमतकण (न लकण ) च य श न द वत स म त प रमतब द ध न स व यस म त पररम त फल [Those with proper discrimination will not worship Brahmā, Shiva or any other deity enumerated in the scriptures. This is because such worship yields only limited fruit.] is stated with a view to enthuse people to worship Vishnu. [This is as per the maxim: na hi nindā nindyam ninditum pravartate, api cha vidheyam stotum : the denigration of X is not with a view to actually devalue X but with a view to eulogize Y.]From the above verses we conclude: Vishnu holds that his own form and Shiva s form are both equally worthy of worship. Worship of both Vishnu and Shiva is equal in liberating the aspirant. Worship of both Vishnu and Shiva, alternatively, is equally effective in freeing one from sins. There is absolutely no difference in the efficacy of Vishnu gayatri (nārāyaṇāya vidmahe ) and Rudra Gayatri (tat purushāya vidmahe mahādevāya dhīmahi, tanno rudraḥ prachodayāt). Veda Vyasa, and the Lord, in the Mahabharatha, refute the mischievous propaganda of disgruntled vaishnavas in misguiding the gullible public by claiming that the Vishnu gayatri alone is unique, superior etc: Quote: Om narayanaya vidmahe, vasudevaya dimahi, tanno vishnu prachodayat.it should be noted that the gayatri mantras for other devatas start with `tatpurushaya vidmahe, whereas the one for Vishnu starts with `narayana, which is the proper noun denoting the parabrahman.for instance, Parvati Pati Rudran s gayatri is `tatpurushaya 163

164 vidmahe mahadevaya dimahi, tanno rudra prachodayat. The gayatri for GarudA is `tatpurushaya vidmahe suvarnapakshaya dimahi, tanno garuda prachodayat. It is only for Vishnu that `narayana is mentioned in the gayatri. Thus, the equation of the supreme reality narayana with Vishnu is established. They are not two different beings, but the one and same. // unquote Lord Vishnu says that Shiva s devotee is holier than his own devotee. Worship at Shiva kshetram results in liberation from samsāra. The idea of Dakshinamurti is available in the Mahabharata Thus, the Mahabharata makes emphatic statements to uphold Shiva-Vishnu abheda. Appayya Dikshitar gives countless passages from the Mahabharata to finally conclude that this Epic has for its purport the Supremacy of Shiva.One should not forget what impelled Appayya Dikshitar to take up such a task of proclaiming the Supremacy of Shiva: This is an important aspect to note. It was only the great Advaitin Sri Appayya Dikshitar that said: vishnurva shankaro va shruti-shikhara-giramastu tatparya-bhumih na-asmakam tatra vadah prasarati kimapi spashtam-advaita-bhajam kintu-isha-dvesha-gadhanala-kalita-hrridam durmatinam duruktih bhanktum yatno mama-ayam nahi bhavatu tato vishnu-vidveshashankam The meaning of the above beautiful verse is: I have not the slightest objection, to anyone coming to any conclusion, that the spirit of the Vedas and the Vedantas, declare either Vishnu or Shiva as the First God. I am a follower of the Advaita doctrine. I have no difference between Shiva and VishNu. But if in order to establish Vishnu as the main God, if somebody starts abusing Shiva or hates him, I cannot bear it. There are as many proofs or pramanas in the Vedas, Vedantas, Puranas and Agamas to establish that Shiva is a mighty God, as there are to prove that Vishnu is a powerful one. However, I am propagating my religion and indulging in debate and disputation, only to persuade everyone not to hate Shiva. Let no one have the slightest doubt that I either hate or wish to denigrate Lord Vishnu simply because I praise the grace and greatness of Lord Shiva. The sublime devotion of Dikshita to Lord Vishnu is fully seen from his great work Varadaraja stava where he has sung in ecstatic poetry about Lord Varadaraja of Kanchipuram. Vaishnavas declare that Vishnu is the supreme being and that Shiva has a lower status, being a mere jiva. Sri 164

165 Dikshita however proves in his Ratna-traya-parIkShA that Shiva, Vishnu, Ambika, all the three are the same, viz., the supreme reality, and proves it with the pramanas taken from the puranas, vedas and agamas. The above is quoted from the book: Sri Appayya Dikshita (p.66,67) by Dr.N.Ramesan, IAS. And Veda Vyasa in the Mahabharata vouches for the above view of Appayya Dikshita: र द र न र यणश व सत त व क मद व क त ल क चरमत क य व यक त स थ सवमक मस Misconceptions about Lord Shiva and their correction a b. In the following blog there is a narrative purported to be from the Mahabharatha: Brahma-Rudra dialogue in Shanti Parva And again, in the Shanti Parva, we have the following incident where Brahma declares Siva is his son, and Siva again addressed Brahma as his father: uvaca cainam bhagavamz cirasyagatam Atmajam svagatam te mahabaho distya prapto si me ntikam kaccit te kuzalam putra svadhyayatapasoh sada nityam ugratapas tvam hi tatah prcchami te punah The Grandsire said, Welcome art thou, O thou of mighty arms. By good luck I see thee after such a long time come to my presence. I hope, O son, that everything is right with thy penances and thy Vedic studies and recitations. Thou art always observant of the austerest penances. Hence I ask thee about the progress and well-being of those penances of thine! Then, Rudra replies as follows: tvatprasadena bhagavan svadhyayatapasor mama kuzalam cavyayam caiva sarvasya jagatas tatha Rudra said, O illustrious one, through thy grace, all is well with my penances and Vedic studies. It is all right, again, with the universe. The above quote gives one an impression that Shiva underwent vedic studies. However, in the Devatādhikaraṇa of the Brahmasutra bhāṣya Shankara says:

166 न च पनयनश स ण ष म क र मनवर त त, उपनयनस य व द ध ययन थमत व त, त ष च स वय प रमतभ तव दत व त ; [ Nor does the shāstra regarding upanayana preclude (the devatās from trying and attaining Self-knowledge) for upanayana is meant for vedādhyayana, while the devatās are by themselves endowed with vedic (knowledge. ] In other words, there is no upanayana for Devatas, for they have no varna dharma; caste distinctions. And Upanayana is for veda adhyayana and devata-s have no veda adhyayana as they are deemed to be endowed with Vedic knowledge naturally. From the above it is clear that the purported episode, dialogue, is only a stuti, eulogy, praise. Of What? It is a background setting for the teaching of the nature of the Puruṣa that is contained in that dialogue. Shankara has repeatedly stated in the Upaniṣad bhāṣyams, in the Yama-Nachiketas, Bhṛgu-Varuṇa dialogue, the Yakṣa-deva-s dialogue of the Kenopanishad, etc. that the story/dialogue background in which the Brahmavidyā is given out is a vidyāstuti. Thus, the background is unreal, unimportant, inconsequential. What is real, important and consequential, however, is the teaching. The blogger cites two lines from the above dialogue as being cited by Shankara in the BSB mamantaratma tava ca ye canye dehasamjjitah sarvesam saksibhuto sau na grahyah kena cit kva cit and gives the translation for the last part as No one can grasp or comprehend him at any time. The Supreme Atman, Brahman, cannot be contacted by any of the sense/motor organs. However, it can definitely be comprehended. Otherwise the complete teaching of the scripture will be futile and the comprehending/realizing Brahman alone confers liberation. In any case, for Shankara these lines do not in any way refer to the saguṇa viṣṇu. The context of the BSB where he cites these lines is to determine that the sole reality is only one Advaitic Brahman which is nirguṇa. This alone is called Puruṣa in the Br.up. and the BG 15th chapter. Here is the BSB 2.1.1: // ह भ रत ऽमप च बहव प र ष ब रह मन न त ह एक एव त इमत मवच यम, बहव प र ष र जन स ख यय गमवच ररण इमत परपक ष पन स य तद व य द स न बह न प र ष ण मह यथ क य मनर च यत तथ त प र ष मवश व ख य स य म ग ण म क इर त पक रय र त म तव च य च न द हस क तस थत सव ष 166

167 स मक षभ त ऽस न ग र ह य क नमचत क वमचत मवश व म मवश वभ ज मवश वप द मक षन मसक एकश रमत भ त ष स व रच र यथ स ख इमत सव मत मत व मन मररत श र मतश सव मत मत य भवमत यक तस मन सव ममण भ त न त म व भ मद वज नत तत र क ह क श क एकत व न पश त (ई. उ. ७) इर त व मव अतश मसद ध त मभ दकल नय मप क मपलस य तन त स य व दमवर द धत व व द न स रर न वचनमवर द धत व च,// The gist of the above is: 1.The enquiry in the MB dialogue is whether there are many selves or only one. 2.This is the pūrvapakṣa regarding the existence of many selves as admitted by the sānkhya and patanjali systems. 3.The reply is: There is only one. 4.The MB dialogue establishes that the view that there are many selves is veda viruddha. 5.This veda viruddha view is what is propagated by the Dvaita and Visishtadvaita systems by their adhering to the pāncharātra, and hence the MB is completely against their views. 6.Unfortunately the blogger has cited these portions to support his Vishnusupreme view which is no way done by the MB. 7.For Shankara those verses teach only the Advaitic nirguna Brahman as the only reality with no multiple jivas. 8.In any case, the Shiva-Brahma dialogue is only incidental, being only a stuti, for the vidyā about the Nirguna Advaitic Brahman. The blogger has some more misconceptions to promote his Vishnu-supreme, Shiva-inferior theory: Shiva says that Daksha is following the Pasupata religion in praising him, thus showing that the adhikaris for such worship are pashupata tantrikas, who are outside the purview of vedanta, and not vaidikas. And as everyone knows, the brahma sutras openly denounce the pashupata matham and embraces the pancharatra. Even shaivas accept this fact. Shri Veda Vyasa himself states in the Mahabharata that the Pancharatra is entirely Vedic. For details, the interested reader can refer to Pancharatra adhikarana ( ) in shribhashya, and/or shri yamuna s Agama pramanya. Since the mahabharata and the brahma sutras are not held contradictory to one another, the only way to interpret this as a genuine incident is if we consider that 167

168 Daksha was following an inferior religion, given by Shiva on purpose. As Daksha has ahamkaram (as evidenced by his insult of shiva) and his mind is not sattvik, he follows a religion based on his inclinations. In which case, his stotra to Shiva praising him as the supreme is but in accordance with pashupata matham and hence, veda virodham as declared in the brahma sutras. The mahabharata simply records that incident and does not endorse it.// Contrary to the blogger s thinking, Shankara has shown that the pāncharatra is veda viruddha. In the BSB Shankara cites the bhāgavata school and refutes it as it is inconsistent, admits the jiva to be a created one, etc. And not stopping with that, Shankara says: ब रह मस त रभ ष य मद वत य अध य य मद वत य प द उत पत त यसम भव म करण स त र ४५ भ ष य मवप रमतष श अक तस मन श स बह मव उपलभ यत ग णग मणत वकल न मद लक षण ; ज ञ न श वयमशक त बलव यमत ज मस ग ण, आत म न एव त भगव व स द व इर त मददशमन त व दमवप रमतष श भवमत चत ष म व द ष पर श र य ऽलब ध व श क तण ल इद श स म गतव मनर त मदव दमनन द दशमन त तस म त असङ त ष कल न मत मसद ध ४५ The gist of the above is: Shāṇḍilya, a proponent of the pāncharātra school, did that after not finding the means of salvation in all the four Vedas. By doing that he has insulted/reprimanded the veda: vedanindā is the strong word Shankara uses to refute this school as veda viruddha. But the blogger says the Brahma sutras embrace the pancharatra. We have already seen above, from the MB dialogue, that the non-advaitic schools such as the pancharatra which is held in high esteem by the dvaitins and the visishtadvaitins, by admitting multiple jivas, is already veda viruddha. Now owing to the veda nindā too, the pancharatra is anti-vedic and hence can never be approved by Veda Vyasa. For this very reason the entire Mahabharata will have to be seen as never supporting the non-advaitic schools. And for this very reason Veda Vyasa, the author of the MB, the BG and the Puranas and the Brahmasutras is not a Vaishnava. For, a Vaishnava would never refute/reject the pāncharātra. Apart from this, Shankara has also denied the Vedic authority to Pancharatra in the Daśaślokī for which Madhusudana Saraswati (MS) has commented in his work Siddhānta bindu which has several sub commentaries too. In the beginning of this work MS explicitly says that this Dasashloki is a work of Shankara. न स ख य न श व न तत प ञ चर त र न ज न न सक द मत व. 168

169 मवमशष ट न भ र त मवश द ध त मकत व त तद क ऽवमशष ट मशव क वल ऽह.. ४.. There is no Sankhya nor Saiva, nor that Pancharatra nor Jaina. The conception of the Mimamsaka and others does not exist. For, through the specialized direct realisation (akhṇḍākāravṛtti) the Self is known as of the nature of the Absolutely Pure. That One, the Residue, the Auspicious, the Alone, am I. As a corollary, the above study also demolishes the blogger s pet theory: Shankara and some early advaitins were Vaishnavas. First of all, no vaishnava, as the term is understood by the dvaitins and VAs, will deny omniscience, etc. to Brahman on the grounds that they are avidya adhyaropita, as Shankara has done in the BSB If Shankara were a Vaishnava, how would he ever reject the pāncharatra as veda viruddha as it is a product of Shāndilya s veda nindā? No dvaitin or VA would ever do that. Their philosophical systems are precariously perched on Vishnu sarvottamatva and if that is denied, the whole structure of their philosophies crumbles. Such a pathetic situation of deity-dependence is not there for Advaita. That is what is borne out by the Shankara bhāṣyas. That also proves that their Shankara is a vaishnava theory has no basis anywhere except their own wishful thinking. All the schools mentioned in the Daśaślokī by Shankara are refuted / rejected as Un-vedantic by Veda Vyasa in the Brahmasutras. This is another remark of the blogger: In which case, his stotra to Shiva praising him as the supreme is but in accordance with pashupata matham and hence, veda virodham as declared in the brahma sutras. It follows from the above, for the blogger, that whoever does a stotra to Shiva as the supreme is endowed with ahankara, like Dakṣa. All sages including Shankara who has praised Shiva as the Supreme in innumerable works such as the Shivanandalahari (which the blogger, for obvious reasons, of its containing praises of Shiva as the Supreme and Vishnu and Brahma as subordinate, is not Shankara s composition. It is only the blogger s wishful thinking, āśā modaka, and never admitted so by the Advaitins.), the Dashashloki (where the last line in nine verses is shivaḥ kevalo ham which no vaishnava would do. Even though the word Shiva there is not the saguna shūla pāṇin Shiva, still, the very name is abhorring to vaishnavas who would never call vishnu by that name excepting in the vishnu sahasra nāma.) are all ahankārins according to the blogger. And all those who hold Shiva and Vishnu to be non-different are also tāmasic for them, including VedaVyasa, Shankara, Madhusudana Saraswati who wrote a commentary for the Shiva mahimna stava. Sadashiva Brahmendra, of 169

170 Nerur, a jivanmukta, has composed songs on Shiva and Vishnu, the composers Thyagaraja, Muthuswamy Dikshitar, are all pāśupatas for the blogger, endowed with ahankara, like Daksha. And Nilakantha, just because he commented on the Shiva sahsara nama of the MB is also an ahankārin, and therefore to be shunned, for another reason apart from his name that is Shiva s. Not just that, if anyone wears bhasma on the forehead, he is to be shunned for he cannot worship Rama, Krishna, as a vaishnava would do!! It is only with such fanatics in mind someone said: व व श मपश च श त क ण श मपप मलक भस मदश नम त र ण पल य मदश दश [On the very sight of bhasma (ash), the vaiṣṇavas (who hold Lord Viṣṇu alone to be the supreme), the ghosts, bed bugs and ants, take to their heels in the ten directions.] The pāśupata mata is rejected by the Brahmasutras not because it seeks to have Shiva, Pashupati, as the supreme. It is for several other reasons that are not amenable to the Vedanta doctrine. In fact, as shown above, from the MB and the Brahmasutras, the Vedanta Doctrine never subscribes to a particular deity as the supreme. These reasons are there for the rejection of the Bhagavata school/pāncharātra too. One will discern these when one reads Shankara s commentary to these adhikaraṇas in the Brahma sutra bhashyam. This misleading explanation from the blogger too is against Shankara s teaching of Advaita: So, sarvatma says that Rudra s knowledge has expanded greatly. AtmA means Buddhi here. It does not mean sarvantaratma, but only a pervasiveness of buddhi, ie, knowledge. An expanded knowledge means one can remain anu (since jiva is anu) but by virtue of the knowledge, one can assume several bodies. So, Rudra was able to appear in many bodies. Similarly, Saubhari muni assumed many bodies as well. This also explains how he appears in linga and other forms. Unlike narayana who pervades by his svarupa and svabhava and hence is present everywhere, devas like Shiva are anu svarupa, but pervade by their svabhava (jnanam) and control their lingas and other vigrahas/bodies. The above is the blogger s display of his viśiṣṭādvaitic leanings, with which he struggles to explain the concept of sarvātmatva. As per Shankara, the one who realizes Brahman is Brahman alone and is sarvātmā in the absolute sense. In the Br.up bhāṣyam Shankara has said quite a lot about this. It is Brahman s asarvatva and abrahmatva bhāva due to avidyā of its own nature that tied it to samsāra and by vidyā this asarvatva and abrahmatva are dispelled. 170

171 Nowhere does Shankara admit of the aṇu (atomic ) size for the jīvas. For Shankara, the word aṇu referring to Ātmā occurring in certain upaniṣads such as the Kaṭha, mean only subtle and not atomic. For Shankara such atomic size concept is against the Vedanta which declare the oneness of the jiva with Brahman. I am citing the passages from the Īśāvāsya bhāṣya for the sixth mantra, just as a sample of how Shankara sees the Brahmajnāni, here: यस त सव ममण भ त मन आत मन व न पश मत सवमभ त ष च त म न तत न मवज ग प सत ६ भ ष य यस त पररव र क ष सव ममण भ त मन अव य द मन स थ वर मन आत मन व अन पश मत, आत मव यमतरर मन न पश त र त थम सवमभ त ष त ष व व च आत म न त ष मप भ त न स व त म न त मत व न यथ स य द हस य क यमकरणस घ तस य त म अह सवमप रर त यस मक षभ तश तमयत क वल मनग मण ऽन न व स वर प ण व य द न स थ वर न ह व त म मत सवमभ त ष च त म न मनमवमश ष यस त न पश मत, स तत तस म द व दशमन त न मवज ग प सत मवज ग प स घ ण न कर मत प र प तस य व न व द ऽय सव म मह घ ण आत मन ऽन द द ष ट पश त भवमत ; आत म न व र त मवश द ध मनर र पश त न घ ण मनम त त थ म र स त मत प र प त व तत न मवज ग प सत इमत इ व थम न ऽमप न त आह [The highlighted part means: The self-realized person knows thus: Just as I am the self of this (my) body-organ-mind complex, and am the witness of all thoughts and am the impeller thereof, one only and nirguṇa, I am, by this very nature, svarūpa, am the self of everything starting from the subtle-most avyakta up to the grossest in creation, the unmoving objects, sthāvara thus he realizes himself as the self of all beings in creation.] Thus, the realization of Brahman by an individual makes him realize that he is the absolute sarvātmā. So, if Shiva is a brahma jnāni, he is essentially the antaryāmin of all creation, including Vishnu and other deities. That is the message of the Mahabharata and the Vedanta. Not being able to bear this, the blogger tries his best tricks to paint Shiva in an inferior picture. Such is the blogger s pathetic attempt at reconciling the brahma veda brahmaiva bhavati declaration of the upaniṣads. I am no crusader for any shaiva school, but in the spirit of Appayya Dikshitar, I am only pointing to the non-deity specificity of the scriptures. One can see how mistaken is the blogger of the very idea of sarvātmatva when one keeps in mind what Shankara has said above. On the one hand the blogger brags that Shankara was a Vaishnava and on the other wants to stay clear of 171

172 what advaitic teaching Shankara gives based on the Upaniṣad. Anyway, no vaishnava would even dream of negotiating / compromising Vishnu s sole sarvātmā/antaryāmi status with anyone who realizes Brahman!! And our Shankara has thus disappointed this poor blogger!! Here is another baseless claim by the blogger regarding the Shiva sahasranāma occurring in the Mahabharata: None of the authentic works, by advaitins, dvaitins, vishishtadvaitins, or even shaivas before the 16th Century ever say that there is an upamanyu upakhyana in the Mahabharata where Krishna is said to have taken up Saiva initiation from sage upamanyu to worship Siva. If the portion that we allege to be a later interpolation was indeed genuine, the fact that everyone, including Saivas, were silent about them is inexplicable,.. Actually, Nīlakaṇṭha, a disciple of Sridhara Swamin (who commented on the Srimadbhagavatam) has commented on the Mahabharata (including the Bhagavadgita). His commentary for the complete Shivasahasranāma which is available: ry#page/n0/mode/2up The Shiva Sahasranama starts on the above page. In the previous chapters where the Upanmanyu episode is given, too contain Nilakantha s commentary with no mention of its interpolation. Nilakantha is Sridhara s (14th CE) disciple. The following screen shot of the preface page of the above MB commentary by Nilakantha says that this is very widely studied by the Maharashtrians: The blogger s hatred for Shiva and fanatical fascination for Vishnu has blinded him from even logical consistency: The Gita, ramayana and mahabharata were composed by krishna, valmiki and vyasa respectively. The tamasa puranas thus contradict the words of krishna, valmiki and vyasa. Since knowledge that contradicts whatever is taught by great authorities in authentic works is a form of tamas, these puranas are classified as tamasa puranas. The blogger admits that the tāmasa purāṇas are compositions of Veda Vyasa and says above that they contradict Veda Vyasa!! If Veda Vyasa has contradicted himself, he ceases to be an Achārya who can be relied upon. Nowhere has Veda Vyasa said that holding Shiva or any other as the Supreme will not lead one to liberation or that such a view will keep one in samsāra. Nowhere in the purported tāmasa purāṇa can one find any teaching that is 172

173 contradicting the Vedanta. Shankara would see any such contradiction as apparent and look for the essential teaching of Advaita. All other stories are mere eulogies, stuti, arthavāda, from Shankara s viewpoint. All such instances which the blogger takes pain to list, where Shiva is said to have lost a battle, for instance, is merely Shiva allowing himself to be subdued only to let Vishnu to be seen as superior, just as the lad Krishna allowed himself to be bound to mortar by Yashodha. How can any force be superior to Shiva who is the samhārakartā of the entire creation (Praśnopaniṣad with Shankara bhashya) that includes all deities such as Vishnu and all Vishnu loka-s? Madhusudana Saraswati in the Advaita Siddhi has categorically stated that none of the Vishnu lokas is absolutely eternal. All eternality of such lokas spoken of in the scripture is merely relative eternality, staying only up to the pralaya. The blogger has not known this but chooses to bask in the commentaries of certain advaitins to the puranas saying vaikuntha is eternal. He does not know that no advaitin, if he knows the subject well, would admit of any absolute eternality to vaikunṭha. Absolute eternality to anything other than nirguna Brahman is antithetical to Vedanta as taught by Shankara. The Prashnopanishad bhashya of Shankara says/implies that one entity called prāṇa alone takes the form of Shiva as samhāra kartā and Vishnu as pālana kartā, thereby striking the Shiva-Vishnu non-difference. Thus, the Mahabharata and the Vedantas (upaniṣads) never support the idea of pāncharātra, the jiva-nānātva (multiplicity of jivas), sole supremacy of Vishnu, sarvātmatva of Vishnu alone, inferiority of Shiva, etc. There is a desperation seen in the blogger s futile attempts to resurrect/salvage vaishnavism/vishnu-supremacy in the purāṇas, etc. as is evident here: There is also one interpolation of a hari-hara aikya stuti in the HarivamSha purana in the section on banasura yuddham. This is clearly an interpolation because banasura charithram has been quoted by many sri vaishnava acharyas and this stuti has never been mentioned by any acharya and not even by shaivas. Furthermore, this stuti seems to follow appayya dikshitar s philosophy closely, which suggests that it was an interpolation as late as the 16th century. Lastly, even if we consider this stuti as genuine, it would be very easy to grammatically interpret it in favour of Vishnu parathvam. Statements such as Shiva is of the form of Vishnu and vice-versa can be interpreted in favour of narayana parathvam only. So, it doesn t pose problems at all. The above is no argument at all, for the vaishnava āchāryas, being biased against Shiva will simply ignore those verses speaking of Hari-Hara abheda or hold them to be interpolations. So, too would the Shaivas who also would not like 173

174 Hari to be equated with Hara. In the face of such clear statements of Veda Vyasa the last straw to which they want to cling is grammar to somehow make those statements to apply to Vishnu. Such is their predicament to salvage Vishnu from the innumerable statements of Veda Vyasa across his various purāṇas that show others like Shiva and Devi as the Supreme. And they try to take solace in their pet theory: Those other vaishnava portions are well-supported by other sastra such as sruti, smriti, etc. The entire body of sastra is vaishnava in reality.// which is nowhere near the reality. The entire corpus of the Vedas, Upanishads, the Mahabharata and the Puranas do not support the Vishnu supremacy theory, the pāncharātra construct, jīva nānātva, vaikunṭha as eternal loka, etc. as abundantly discernible from the Shānkara Bhāṣyas. To put it shortly, the scriptures do not support Vishnu as the super god and all others as jivas. The purport of the scriptures is in the non-dual Brahman which is Nirguna with no jivas at all. Also, the pāncharātra has been severely condemned as veda viruddha/veda nindā by Veda Vyasa. So, Veda Vyasa himself is no vaishnava. I would not bother to comment on the fanatic blogs such as the one that is the subject matter here. It is only because they stealthily use Shankaracharya s name and bhāṣyas to make it appear that there is support in them (bhāṣyas) to their unvedic theory of sole Vishnu-supremacy. It is to inform the unwary reader of the misinformation propagated by their blogs that I have made a few comments on their funny ideas and put them on public domain. Readers, if they exercise caution, can prevent themselves from being gullible in the eyes of those bloggers. श र भगव न व च.. Chapter Eleven Jiva Gatyaadi Niroopanam द ह रगमत तस य परल कगमत तथ. वक म न पश द मल त त श ण स महत [1] भ प त यदस त र तद रस द बन धन. स थ लद हस य मलङ स य त न ज वन रण [2] व य म न जरय व मप प ड यत ज ठर ऽनल. श ल ष मण त न भ न न प त व न पचर त ल [3] 174

175 भ प तरस भ व द श श ष यक त तव. भ प तरस न व द ह मल क त व यव [4] स कर मत यस म त तत स न व य र च यत. तद न तद रस भ व द बन धनह मनत [5] Sri Bhagawan said: I would tell you the details of after death state, listen carefully, O Rama! When the eaten food, drunken fluids are digested, from that stuff the gross body gains it s Prana. Either due to disease, or due to old age, or due to excessive production of phlegm, intensity of Jataragni (digestive fire of belly) declines, and consumed food & fluids do not get digested. In that scenario in the lack of Rasa, the nadis become dry. nadis flourish due to food and water only. The essence which equalizes all nadis that is called as Samana vayu. When there is lack of Rasa there becoms an imbalance between the gross, & subtle bodies. पररपक वरसत व न यथ ग रवत फल. स वय व पतर त श तथ मलङ तन व रमज त [6] तत तत स थ न दप क ष य ह ष क ण च व सन. आध य क तत मक म भ त मन ह त पद च कत गत [7] तद ध वमग प र णव य स य नवव य मभ. ऊध व च छ व स भवर त ष तथ त न कत गत [8] चक ष ष व थ र ध न व न ड ग स मश रत. मवद क मस य व सन मभश स य त. प र ज ञआत म न स मश रर त मवज ञआन त म पसपममत [9] यथ क म भ न य न द श द द श र प रमत. खप णम एव सवमत र स स क श ऽमप तत र त [10] घ क श ख यत य मत तद वक तल लङ पर त मन [11] The way fruits get detached from the creepers after ripening and fall down, similarly, from the gross body this linga deham (subtle body) gets separated. Together with the Vasanas of indriyas, the Mukhya Prana together with other nine vayus moves upwards, influenced with Jnana, karma and past experiences, either through the path of eyes, or through the path of head the Jiva rises upwards where the all pervading sky is called as Ghatakasa the Paratma enters the linga deham. 175

176 प नद ह र य मत यथ क मन स रत. आ क ष त स चर र त व त स य क लद वय यथ [12] प पभ ग य च द ग द द त रम मष ठत. य तन द ह मश रर त नरक न व क वल [13] इष ट प त ममदक ममण य ऽन मतष ठमत सवमद. मपत ल क व रजर त ष मश रर त बमहमष [14] द र मत र तत क पक ष तस म दमक षण. अयन च तत ल क मपत ण च तत पर. चन द रल क मदव यद ह प र प य भ ङ क पर मश रय [15] Till the time the Jiva gets liberation, it keeps on taking births again and again. One who enjoys sinful deeds, would enter a body called Yatana Deham (punishment body) after death and would undergo tortures in hell. One who had devoted himself to rites and rituals throughout his life, attains the Pitrulokam (abode of Pitris). One who had done sacrificial rituals, built wells etc. sacred deeds in his life, he first enters Dhoomam, then night, then Krushnapaksham, from there Dakshinayanam, after that goes to Pitrulokam and from there it attains a divine body and goes to the abode of moon. तत र चन द र स स ऽस य वत क मफल वस त. तथ व क मश ष ण यथ त प नर व रज त [16] वप मवमह य ज वत व स द क श मत स. आक श द व य गर त व य रम भ व रजर त थ [17] अद भ य घ स स द तत व मष टभमव दस. तत न मन भक मण ज यत क मच मदत [18] य मन न प रपद शर रत व य द महन. क त न ऽन स य क त यथ क म यथ श र त [19] तत ऽन नत व स स द मपत भ य भ ज यत पर. तत श क र रजश व भ त व गभ ऽमभज यत [20] Together with the moon God, the Jiva enjoys there till his balance of Karmaphalam lasts, and after that again he comes back to Earth and takes birth. In the abode of moon, after his karmaphalam ends, he discards the Bhoga 176

177 Shareeram (body of enjoyments) and wears the Linga deham again, and gains the attributes of sky, air, water, one by one and from that water becomes a cloud, then becomes rain and again transforms himself into the rice etc. food itemsand takes birth. In this few take the form of various creatures. Few born in the form of immobile creation. later, that food grains in the form of which this Jiva came to earth, get eaten by the creature (couple) and that Jiva who is in the form of food takes the form of Shukra, Shonita (male and female seeds) of the parents. later on the same couple unites their seeds give birth to this Jiva in gross form through the womb. तत क मन स र ण भव त स प नप सक. एव ज वगमत प र क त तस य वद म त [21] यस त श न त य मदय सन सद मवद रत भव त. स य मत द वय न न ब रह मल क वम नर [22] अमचमभ मत व मदन प र प य श क लपक ष थ व रज त. उत तर यण स द स वत सर थ व रज त [23] आमदर त चन द रल क त मवद य ल ल क त पर. अथ मदव य प न कमश द ब रह मल क मदह मत स [24] मदव य वप मष स य ज व व नयर त स [25] Subsequently based on the Karma of the Jiva, female, male or eunuch bodies are obtained. Now I would explain the path of reaching higher abodes (gati) for the Jiva. Listen! One who possesses peaceful nature etc. good qualities, remains inclined towards the scriptures and righteousness, he is taken away till Brahma loka in celestial plane. With divine splendor, he becomes Devapurusha, and stays during Suklapaksham, Uttarayanam. First attains to the abodes of Sun and moon, then atains to Vidyullokam, after that a celestial deity comes descends from Brahma loka to Vidyulloka and takes the Jiva to Brahma loka. ब रह मल क मदव यद ह भ क त व भ ग न थ क तप सत न. तत र मषत व मचर क ल ब रह मण सह च यत [26] श द धब रह मरत यस त न स य र त व क त रमचत. तस य प र ण मवल य जल स न धवक तखल वत [27] स वप नद ष ट यथ क तस मष ट प रब द धस य मवल यत. ब रह मज ञआनवतस तद वमद वल य तद व त. 177

178 मवद क ममवह न यस त त य स थ न मत स [28] भ क त व च नरक न घ र न ह र रवर रव न. पश त प र नश ष ण क ष द रज भमव दस [29] य क शकद श मद जन स लभत भ मव. एव ज वगमत प र मक न त म मस [30] In the abode of Brahma with the celestial body the Jiva enjoys all his desires for a long time. After staying there for a long period he gets moksha alongwith Brahma. Only that Brahmajnani remains one with Brahman as like as salt melts in water. As like as one can recall the dreams after waking up, a Brahmajnani also can recall everything similarly. For a Jiva who is devoid of Vidya (wisdom) and Karma third place is given which is Hell. Such a Jiva experiences extreme torture in Hells named raurava and similar ones and with the leftover Karma he gains birth as a heinous creature like flies, mosquitoes etc. on earth. this is about the Jiva Gati topic. Do you have any questions, Rama? श र र उव च.. भगवन त त वय प र फल तजज ञआनक मण. ब रह मल क च द रल क भ ङ क भ ग मनमत प रभ [31] गन धव ममदष ल क ष कथ भ ग स ररत. द वत व प र प न य त कमश त कमश मदन द रत व मत च [32] एतत क मफल व स त मवद फल थ मप व. तद ब र मह मगररज क तत र स शय ह न [33] श र भगव न व च.. तमद वद क मण र व न स र ण फल भव त. य व च स न दर श र न र ग बलव न भव त [34] सप तद व प वस त भ ङ क मनष कण क यमद. स प र न ष नन दस तस म तग ण त [35] न ष यस तपस य गन धव ज यत ऽस य त. तस म तग ण द वगन धव मण न स शय [36] एव शतग ण नन द उत तर त तरत भव त. 178

179 मपत ण मचरल क न ज नस रस पद [37] द वत न थ न द रस य ग र स तद वत प रज पत. ब रह मणश व नन द प रस त द त तर त तर [38] ज ञआन म क य त स ख म क य न न दक तस त स र लय. श र मत रय ऽव मजन ऽक हत यश मद वज भव त [39] तस य प य व स ख य त आनन द श त तर त तर. आत मज ञआन त पर न क तस त तस म द दशरथ त मज [40] Rama questioned: O worshipable Lord! You have detailed out the enjoyments of abodes of Brahma, Surya, and Chandra based on the merits gained from knowledge and Karmas. However I would like to know when does enjoy the pleasures in Gandherva etc. abodes? Also, the post of deities, and Indra is also attained based on knowledge or Karma? Kindly explain these O consort of Parvati! Sri Bhagawan said: O Rama! Merits are gained based on knowledge and karmas. for a young aged man, who looks handsome, who is valorous, who is healthy without any diseases, who is strong, who rules over the seven continents without any problem; whatever amount of happiness such a man gains that bliss is termed as manavanandam (happiness of human). When a man does penance, he becomes gandherva, as a Gandherva he gains 100 times the human-happiness. To this Gandherva-happiness 100 times greater is Devagandherva happiness when attained a post of Deva-gandherva. In this fashion, every higher post has 100 times greater happiness than the current level. Above the Deva-gandhervas Pitrudevatas exist hence their happiness gets 100 times increased than the preceding ones. Above them 100 times higher remain Aajaanadevatas, above then 100 times higher remain karmadevatas, above them 100 times more happy remain the gods of heaven, above them 100 times more happy remains Indra, above Indra 100 times more happier remains the post of Brihaspati, above Brihaspati 100 times superior is the happiness of the post of Brahma. This is the sequence of attaining higher posts based on penances and the merits gained. One who doesn t expect any fruits of his Karma, be he from any Varna, such a blemish less pious person also gains bliss. Due to high merits possessed by knowledge of Atma comforts in Swarga becomes manifold. Therefore there is nothing greater than Atma-jnana to attain gati. ब र ह मण क ममभन व व मत न व ह यत. न मलप यत प तक न क मण ज ञआनव न मद [41] तस म त सव मम क मवभ ज ञआनव न व ज यत. ज ञआत व य क र त क म तस य क षय यफल लभ त [42] 179

180 यत फल लभत र त म क म ब र ह मणभ जन. तत फल स व प न मत ज ञआमनन यस त भ जय त [43] ज ञआनव मद वज यस त मद वषत च नर. स श ष य ण म यत यस म द श वर एव स [44] उप सक न य र त व यस म त प नर गमत. उप सनरत भ त व तस म द स स व स ख न प [45] But a Brahmajnani doesn t follow this path of Karmas and hence doesn t attain the ephemeral states of happiness. A brahmana after becoming a Brahmajnani remains untouched with sinful activities. Because of attainment of knowledge, that Brahmana surpasses everything. One who deliberately does good karmas, he gains Kshaya Phalam (fruit which would decline). Whatever merit is obtained by giving food to one crore Brahmanas such an equal merit lies in giving food to a Brahmajnani. A man who shows hatred or repulsion towards a brahmajnani, he dies with Kshaya disease (tuberculosis). An upasaka (spiritual practitioner) never lands in soup. Hence O Rama! you too should follow Upasana path and gain eternal bliss. Here ends the eleventh chapter of Shiva Gita from Padma Purana Uttara Khanda. Thoughts on Chapter Eleven Jiva Gatyaadi Niroopanam Excerpts from the Upanyãsa rendered by Brahmashi Mani Dravid Shastriji Brahmashri Mani Dravid Shastriji took up five topics in Vedanta and very clearly expounded on them. The topics chosen were 1. Vedanta shravanãdhikãri 2. Brahma-Atma vichãraprayojanam 3. Oupanishadãtma niroopanam 4. Shrauta tãtparya nirnayam 5. Moksha swaroopa pradarshanam 180

181 On the first day, under the title Vedanta shravanãdhikãri, the requisites of a person that make him eligible for listening to Vedanta were dealt with, in detail. The term 'Adhikãri' refers to that person who is capable of attaining the fruit as a result of performance of some action (karma). Possession of some basic prerequisites are laid down by scriptures in order to attain the fruit of Vedanta shravana (listening to Vedanta). The very first requirement is that the person must have the desire to get liberated. This is called mumukshutvam. Ordinary mumukshutva will not induce one to practice sadhana to the end, i.e. till the attainment of liberation. Mumukshutva must be of a very high degree. This can be got only through vairagya (dispassion). This is called 'nityãnitya vastuviveka' i.e. discriminating objects (as permanent and impermanent). Every object in this Universe apart from Brahman, is impermanent and subject to destruction. Brahman is the only reality and it is eternal. The sadhana to be undertaken by such a mumukshu (spiritual aspirant) who has great dispassion is to earn antahkarana shuddhi i.e. clarity and purity of the internal organ, namely, the mind. Mind is required to have some basic qualities like shama (control of the inner senses, i.e. the mind), 'dama (control of external senses, i.e. eye, tongue, sense of smell, etc.), titiksha (not to react violently even when subject to unjust treatment), uparati (to stay near [God]), 'shraddha (faith in the words of the Guru/Scripture) and samãdhana (placidity of mind). These six are known as 'Shamãdi sadhana shatsampath'. Dispassion of such high degree is earned through 'Ihãmutrãrtha phalabhoga viraga' i.e. not having any aim in attaining the pleasures of either this world or the worlds hereafter ( i.e. after death). These four, namely, 'Nityãnitya vastuviveka', (discrimination between the permanent and the impermanent) 'Ihãmutrãrtha phalabhoga viraga', (not possessing any aim in attaining pleasures of either this world or the worlds hereafter) 'Shamãdi sadhana shatsampath', (the six qualities of the mind) and 181

182 Mumukshutvam (deep desire to attain Liberation) are known as sadhana chatushtaya. A person possessing these above four is the adhikãri (qualified) for Vedanta shravana. Having described the adhikari for Vedanta shravana on the first day, the topic taken for the second day was Brahma-Atma vichãraprayojanam. Under this, the fruit of Vedanta shravana was discussed. In the Sruti, it is told that 'amrutatva' or immortality (liberation) is got only by knowing the Self. The notion 'I' corresponds only to the Self i.e. the Atman. Various schools of philosophy propose different ideas regarding the Self. Some say that the body is the Atman, some say it is the sense organ. Some others say that it is the mind. A few contend that it is atomic in size while another argues that it is all-pervasive. Some say that there are two - namely, the jeevatma and the Paramãtma and that these two are different. Some say that the two are same. Some say that the Self has qualities like doership, etc. while a few others contend against this. Such and many other arguments are put forward, as per their understanding, by various schools. But, we must come to a conclusion only after analyzing these thoroughly. This is Vedanta vichãra. It should also not be an independent analysis but be based on scriptures. The only 'pramãna' (proof) or instrument of knowledge to know about the Self is the Upanishad because this is beyond the grasp of other pramãnãs like pratyaksha, anumãna, etc. By undertaking such vichãra (enquiry), our mind is cleared of doubts. But, how do we attain liberation through this? This needs to be explained. There are three factors to be overcome in order to attain liberation. These are: pramãna asambhãvana (doubt regarding validity of scriptures), prameya asambhãvana (doubt regarding the non-difference between jiva and Brahman) and vipariita bhavana (negative latent impressions). These are respectively overcome through shravana (listening), manana (contemplating) and nididhyãsana (practicing). A mind that is highly purified by the above said practices is a fit mind and it is this mind that gets 'akhandãkãra vritti' (taking the shape of the infinite). This gives liberation. Liberation is not 'attained' in the real sense because it is always there - It Ever Is. Hence, the only existing reality, Brahman, is known. Liberation is attained merely through the knowledge of the Self. This mere knowledge (and not some action) causes the entire universe to disappear. From 182

183 this very reason it can be concluded that the entire creation is a mere illusion. Because only illusory objects are removed by mere knowledge. This can be understood by the following example. A man is tied to a pillar. Now in order to get released, he must perform some action, like, say, removing the rope. The knowledge (as) 'I am not bound' will at no point of time release him because he is really bound by the rope. On the other hand, a man perceives snake in a rope. Any action (like hitting with a stick etc.) will not cause the disappearance of the snake (in the rope). But the mere knowledge 'this is not a snake but only a rope' causes the removal of the snake from that place. This is so because the snake was only an illusory one. Hence, it can be seen that only illusory objects are removed by mere knowledge. The first Brahmasutra 'Athãto Brahma jijnãsa' is unique because in this sutra, the adhikãri, the vishaya (object of the text -here it is Brahman) and the phala (result in the form of liberation), which are the three out of the four 'anubandha chatushtaya', are discussed. On the third day, the topic taken up was Oupanishadãtma niroopanam. What is the nature of Atman as described by the Upanishads? This was taken up for discussion. Under this were explained how the only reality, Brahman, appears as jiva, Ishvara and prapancha (universe); the non difference between jiva and Ishvara, etc. The only existing reality is Brahman. Due to difference in upãdhi (limiting adjunct), this appears as jiva (creature), Ishvara (God) and prapancha (world). The upãdhi here is Maya (illusion). Only due to Maya, the One entity appears as jiva, Ishvara and prapancha. Consciousness that is reflected in Maya is spoken of as jiva while the prototype is called Ishvara. Consciousness, in its essence existed even before the upãdhi viz. Maya existed. But when associated with Maya, it gets bimbatva (the state of being prototype- Ishvara ) and pratibimbatva (the state of being the reflected imagecorresponding to the jiva ). In the absence of upãdhi, both of these features are absent. When this Maya or avidya (ignorance) is removed, then the seeming difference between jiva and Ishvara is removed. Essentially Maya is insentient ( jada ) by nature. But, due to the reflection of Consciousness in it, it appears to possess sentience. It is only due to this reflection of Consciousness in insentient objects that we know their existence. Brahman is the reason for the existence, luminosity and love for an object while reason for name and form is 183

184 attributed to insentient objects. Maya affects only the jiva and not the Ishvara because all those qualities present in the upãdhi, for instance a mirror, affect the reflected image while the prototype remains unaffected. Avidya transforms itself in the form of world (beginning from the five basic elements to the gross body). Jiva has three sheaths that form three sariirãs (bodies) for the jiva. These are - 'kãrana sarira' (that which has avidya as upãdhi ), 'Linga sarira' ( that has 17 factors viz. five sense organs, five organs of action, five prãna, buddhi and manas - as upãdhi ) and sthoola sariira ( that has the physical body as upãdhi ). Hence, liberation means the destruction of all these bodies. This is possible only when Avidya is destroyed. Due to false identification of the body as the Self, the pleasures and pains experienced by the body is related to one s Self. Jiva is in one of the three states: jãgrat ( waking), swapana ( dream) or sushupti ( state of deep sleep). In the waking state, all three bodies serve as upãdhi. In the dream state, the consciousness of the physical body as I is absent. In this state the linga sariira and kãrana sariira serve as upãdhi. In the state of deep sleep, the mind too is merged in avidya and here avidya alone is the upãdhi for jiva. On removal of this kãrana sarira, the reality alone exists which is nothing but Atman. Ishvara is described as the creator, protector and destructor of the entire universe. How can two things that are seemingly opposed, be identical? This doubt is cleared as follows - the object that possesses certain qualities (dharmas) is said to be dharmi. Jiva is that consciousness on which we falsely superimpose qualities like kinchijnatva etc. while Ishvara is that consciousness on which sarvajnatva, sarvashaktitva etc. are superimosed. In Mahavãkyas like 'Tattvamasi', identity is spoken only between the two dharmis and not as such between jiva and Ishvara. The dharmi is nothing but pure Consciousness. The secondary meaning ( lakshyãrtha ), after analysis 184

185 ( shodhana ) of 'tat' and 'tvam' has got to be Consciousness and it is in this manner that likeness is spoken between jiva and Ishvara. This gives akhandãkãra vritti that leads to liberation. Hence, from the Upanishad, we know Atma to be self-luminous, witness, eternal, all-pervasive and of the form of Sat-Chit-Ãnanda (Existence-Consciousness-Bliss). The topic for day four was 'Shrauta tãtparya nirnayam'. It has been told in the previous discourses that the Srutis have their purport in establishing the nondual Brahman. But how do we conclude that the Srutis declare only this? The answer to this question was dealt with, under this topic. Though there are several references in all the Upanishads to know the nature of the Self, the most renowned vãkya from Chandogya Upanishad - 'Tattvamasi' - was taken up for elucidation. The meaning of 'tat' and 'tvam' in this mahavakya is Ishvara and jiva respectively, and the meaning got from this is the nondifference between the two. But some contend that this is much against our common experience and hence, they try to interpret this mahavakya in such way that it is not against pratyaksham (experience). They give several arguments to support their stand - 'When this is possible, what is the necessity to resort to some meaning which is against experience?' - is their question. It must be explained here that the purport of the Srutis must first be fixed. This is not done at random, but with the help of 'tãtparya lingas' which are six in number. These are: 'Upakrama-upasamhãrau', 'Abhyãsam', 'Apoorvata', 'Phalam', 'Arthavãdam' and 'Upapatti'. 'Upakrama-upasamhãrau' - The purport of the text can be known from what it speaks at the beginning and the end of the text. Generally, a good speaker, at the outset, would tell about his main aim. Then he may drift much away in the course of explaining. But finally, he would again mention his main objective. Hence this 'Upakrama-upasamhãrau' (i.e. subject dealt in the beginning and end) helps us in ascertaining the meaning of a text. 'Abhyãsam' - When we have to emphasize some idea, we repeatedly state the same thing. This is known as abhyãsa. If a text repeatedly states the same idea, 185

186 then it can be very well concluded that its purport lies only in that particular idea. 'Apoorvata' - The word 'apoorva' means 'that which is unknown'. The purport that a text has must have for its object an unknown thing because, in declaring an already known entity, its purpose is lost. It would become a mere restatement and this idea cannot be taken as the implication of the text. Hence a text will have its purpose only in declaring an unknown object and hence, this unknown object alone is its purport. 'Phalam' - There must be some prayojana (result or fruit). If there are several 'padãrtas' without any fruit and one 'padãrta' with fruit, then, only the one with fruit must be taken as the purport. 'Arthavãdam' - By way of praising or censuring an object we can know that the object being praised is to grasped and the censured object must be given up. Thus, this too helps in fixing the purport. 'Upapatti' - To ascertain that the object being spoken of is not contradicted by some other 'pramãna' (means of knowledge) is upapatti. Though there maybe some seeming disparity, in reality it is not so. All these tãtparya lingas are present in the mahavakya 'Tatvamasi' and these have only the non-difference between jiva and Ishvara as their purport. It cannot be argued that this is against pratyaksha because we find many of our experiences to be illusory. Even the idea of I relating to the body, mind etc. is only false. Hence, the non-dual Brahman is the only reality and this alone is the purport of all Upanishads. On the final day, liberation according to Advaitins was elucidated under the topic 'moksha swaroopa pradarshanam'. Different schools of thought propose different ideas regarding liberation. In Vedanta, moksha is ' bandha nivrritti' (release from bondage). This liberation is attained only once. It is the realization of the Self, which is Sat-chit-ãnanda swaroopa, eternal and the only reality. Upanishad speaks of different kinds of Moksha. But of these, only one is to be considered as the highest. By following practices as told in 'dahara vidya' and several other such upãsanas, lokas like Hiranyagarbha loka' etc. is reached by a soul. Thence, if the jiva has reached that loka with the desire of getting liberated, it gets liberated at the time of final destruction or maha pralaya. This is called 'krama mukti'. But if it has reached that loka with the desire to enjoy the pleasures of that world, then it is pushed back to the world. In reality, Nirguna sãkshãtkãram is only liberation. Sagunamukti also finally leads only to this. Swaroopa Ãvirbhãva' or revelation of one s real nature is only Nirguna sãkshãtkãram. This swaroopa sãkshãtkãra is attained the 186

187 moment knowledge dawns. Hence, even if the body continues to exist that soul is a liberated soul. Such a person is only called a Jivanmukta. When the body falls, he attains 'Videhamukti'. Such a soul that has attained Nirguna sãkshãtkãram has all the powers like creation etc. possessed by God. Such Jivanmuktãs are bound by no rules. Does this mean that they will indulge in prohibited activities? Certainly not! Because the knowledge of the Self dawns on only those who have done great merits in crores of lives. Even the presence of one vipariita samskãra (negative latent impression) would be an obstacle for realization. Hence, they will never indulge in such activities. A Jivanmukta must be treated with great reverence and at any cost he must not be censured. We can attain great peace if such a Jivanmukta graces us. The ills that would fall on a person censuring such a great Jnãni cannot be described in words. He enters the great darkness of samsãra. That the upadesa received from such a Jnãni leads one to liberation, is beyond doubt. Thus, liberation as told in Advaita is the realization of the self. Knowledge alone is the means to attain this. Even if liberated, due to prãrabdha one is bound to the body. He is a Jivanmukta. Once the body falls, He attains videhamukti. In Reality, there is no difference in the ãnanda or bliss experienced between the two as far as the Jnãni is concerned. श र र उव च Chapter Twelve Upasana Jnanaphalam भगवन द वद व श न स त ऽस त ह श वर. उप सनमवम ब र मह द श क ल च तस य त [1] अङ मन मनय श व मय त ऽन ग रह यमद ईश वर उव च श ण र प रवक म द श क ल प सन [2] सव मक र ऽह व क सक त द नन दमवग रह. द श न पररक त न न द ह सवममदव कस [3] य त वन द वत भ यज श रद धय क त त. 187

188 त ऽमप व र ज न द र यजन त यमवम प वमक [4] यस म त सवमम द मवश व त त न व यमतररच यत. सवममक रय ण भ ह सवमस य ह फलप रद [5] य न क र ण य र त म व क प सत. त न क र ण त भ य ऽह प रसन न व क त त दद [6] मवम न ऽमवम न व मप भक य प सत. त भ य फल प रय म प रसन न ऽह न स शय [7] Sri Rama said: O Parahmeshwara! Please preach me the Upasana method, prescribed time, place, rules, etc details. Sri Bhagawan said: O Rama! Listen carefully the method and rules of Upasana. The bodies of all deities have been created from my portion only. Therefore whosoever does upasana to whichever deity, all such devotees attain me only. As prescribed in scriptures without realizing the fact that I am the Sarvabhokta (enjoyer of everything), whosoever does upasana he gets limited fruition. This creation is not different from me, hence the target of all kriyas and giver of the related fruits is also me only. Whichever form of god one worships, in that form itself I appear and fulfil their wishes. Either by destiny, or by devotion when I am worshiped I give fruits to every such person. अमप च त स द र च र भजत नन भ क. स र व स व य सयग ध व यवमसत मह स [8] स वज वत व न य व मत त व क नन. त न स प शक त प प मन ब रह महर त मदक न मप [9] उप स मव यस तत र चत व र पररक मतमत. स पद र पस वग मध य स इमत न मषमभ [10] अल स य च म कत व न ग णय ग मद वमच न. अन व न इमत स पमद वम र द ररत [11] Even if a sinner being remorseful, if does Upasana to me such a sinner would be hailed as equalent to a forest recluse sage. One who keeps firm devotion in me and sees no difference between him and me, such a devotee, would remain unstained even by Brahmahatya sin! Scholars categorized the Upasana as being of four types viz. Sampada, ropam, Samvargam, Adhyasa. Due to the relation with qualities, seeing little as more s called as Sampad vidhi. N.B:- Here whatever Lord Shiva mentioned about the grace what he confers on his 188

189 devotees, same is stated in mahabharata by sage Upamanyu in more detail. He says that whosoever remains devoted to Shankara, even if he is a great sinner, remains untouched with sins and becomes as high as a saint. Mahabharata narrates Lord Shiva s grace in a very detailed manner which is out of scope of this text. The sum and substance is, there is no other grace higher than the grace of Lord Shiva. A devotee of Shiva would never fall. Such is the bond between the devotee and the supreme godhead Lord Shiva! मव व र प य य प स स र प पररक मतमत. यद वद ङ क र द ग थ प स त र त द ह त [12] आर प ब क तद धप व ण य उप स मवम श स. य मषर त म मतयमत तदध य स स उद ह त [13] मक रय य ग न च प स मवम स वगम उच यत. स वतमव य प रलय भ त न क ऽवस दमत [14] उपस गय ब द ध य यद सन द वत त मन. तद प सन स य त त मह स पद दय [15] ज ञआन र न ररतसज मतज ञआनस हत. स पन नद वत त मत व प सन द ररत [16] स पद मदष ब ह य ष द ढब क तद धर प सन. क मक ल तदङ ष द मष ट त र प सन. उप सनम मत प र तदङ मन ब र व श ण [17] त थमक ष त र मदग न श रद ध तत र पररर त ज त. स वमचत त क ग रत यत र तत र स त स ख मद वज [18] कम बल द तल व व य घ रच ममण व क तस थत. मवमव द श मनयत स ग र वमशरस तन [19] अर त श र स थ सकल न क तन द रय मण मनर ध य च. भक थ स वग र नत व य ग मवद व न प रय जय त [20] यस त मवज ञआनव न भवर त य नस सद. तस य क तन द रय ण वश मन द ष ट श व इव स रथ [21] 189

190 Aforementioned Sampada etc. outward style of Upasana is called as Drudhabuddhi upasana. Meditating by focusing within oneself is called Upasana. Now I would explain the detail Angas of Upasana. Wherever one s mind, focus and heart gets firmly established in Upasana one can sit and perform Upasana there itself. Visiting sacred places of pilgrimage for Upasana is useless indeed. One should sit in a peaceful place on a seat made of any soft cloth or tiger skin, should keep his back straight, should keep his head, throat and back firm and straight in one line. Then he should apply the holy ash (Vibhooti) on his body, and by subduing his senses with firm devotion should salute his Guru in his heartand should start the Yoga. One who doesn t keep his mind in his control, his senses also remain like the uncontrolled horses. मवज ञआन यस त भवमत य न नस सद. तस य क तन द रय मण वश मन सदश व इव स रथ [22] Whosoever is a vijnani, his mind remains under his control and his senses remain subdued. one who has no wisdom, and one who is not of cleansed soul, such a person doesn t attain to liberation and he falls into the ocean of samsaara taking births again and again. यस त मवज ञआनव न भवर त नस क सद ऽश मच. न स तत पद प न मत स स र म ग मत [23] मवज ञआन यस त भवमत स नस क सद श मच. स तत पद व प न मत यस म द भ य न ज यत [24] A wise man whose mind and senses are controlled, being of a cleansed soul, and attains liberation. Vijnana (knowledge) being the charioteer, mind being the reins, senses the horses, and body being the chariot; one who has these qualities, he reaches the final destination that is me. He becomes one in me. One should keep his heart free from Rajoguna, should keep the heart pure and should have the vision of Paramatma residing inside which is me only. मवज ञआनस रमथयमस त न प रग रह एव च. स ऽध वन प र प न मत व पर पद [25] ह त प ण र क मवरज मवश द ध मवशद तथ. मवश क च मवमचन त य त र ध य य न पर श वर [26] अमचन त यर प व य न त मशव. आमद ध य रमहत प रश ब रह म क रण [27] 190

191 एक मवभ मचद नन द र प ज द भ त. श द धस फम कस क श द ह म ररण [28] व य घ रच मम बर र न लकण मत रल चन. ज र चन द र मल न गयज ञओपव मतन [29] व य घ रच त तर य च वर ण भयप रद. पर भ य ध वमहस त भ य मबभ र ण परश ग [30] क म ध य स य मभ चन द रक म स श तल. चन द रस य मम नयन स म रवक सर र ह [31] भ मतभ मषतसव मङ सव मभरणभ मषत. एव त म रमण क त व प रणव च त तर रमण. ध य नमन मथन भ य स त स क ष त पश मत जन [32] The one who is beyond the mind, who is beyond the tasks of creationmaintenance-destruction, who is immersed in the bliss of the wisdom, who has a crystal like splendor, who is of androgenous form (Ardhanareeshwara), who wears tiger skin as the garments, who has his hand in blessing posture, the blue necked, three eyed, who holds axe and deer with his upper hands, who smears ash on his body, such a picture of mine has to be meditated by the yogi. Considering the Atman as the upper fire stick, considering the Omkara as the lower fire stick, when the Yogi rubes them together under the process of knowledge, it gives him the flame of my vision. व दव क य रलभ य ऽह न श स न ममप च तस. ध य न न व ण त य सवमद ह व ण म त [33] न मवरत द श ररत न न श न स महत. न श नस व मप प रज ञआन न लभ त [34] ज ग रत स वप नस ष प त य मदप रपञ च य प रक शत. तद ब रह म हम मत ज ञआत व सवमबन ध प र च यत [35] मत रष स य ग भ भ गश य व त. तज ज य मतलमक षण स क ष मचन त र ऽह सद मशव [36] Either by reciting Vedas, or by learning scriptures, one cannot obtain me. But one who with a cleansed heart meditates or thinks of me, i get pleased with such 191

192 a pure devotee and become trapped in his devotion. An unrighteous person, a disturbed soul, one not having a cleansed heart, such a person cannot get me (or attain me). I can be obtained only through Tatwa-jnanam. Jagrut-swapnasushupti etc whatever creation exists that parabrahman is nothing but me, this fact whichever person realizes he becomes freed from the bonds of samsaara and gets liberated. In the three stages of Jagrut-swapna-sushupti, the object of enjoyment, the enjoyer (bhokta) and the enjoyment itself (bhukta), these three states are also the divine me the Sadashiva! एक द व सवमभ त ष ग ढ सवमव य प सवमभ त र त म. सव मध यक ष सवमभ त म व स स क ष च त क वल मनग मणश [37] एक वश सवमभ त र त म प य क ब ज मनर त द य कर मत. त मनर त य ऽन पश क त र स त ष श क त श श वत न तर ष [38] अम यमथ क भ वन प रमवष ट र प र प प रमतर प बभ व. एकस तथ सवमभ त र त म न मलप यत ल कद ख न ब ह य [39] व द ह य प र ष ह मदर त वण त स परस त त. स एव मवद व न त ऽत र भ य न न न स त पन थ अयन य मवद त [40] Having a splendour as bright as billions of suns, having coolness as cool as billions of moons, such a face of mine having sun, moon and fire as the eyes, you should think of. The all pervading, one, residing in the hearts of all creatures, such a formless brahman is me who is the witnesser of everything. one who meditates on me seeing me in all creatures, such a yogi gets permanant rest called liberation. Others do not gain this. The way one single fire appears in various colors and forms while burning in various places yet it remains formless everywhere; the same way despite residing inside various forms I remain untouched with all kinds of happiness & sorrows and remain unique. One who realizes me as the one ancient Purusha of Vedas, having sun like splendor, a high souled one, such a human gains liberation. There is no other way to liberation than knowing me in reality. महरण गभ मवद म प व व द श तस म प रमहण म य ऽह. त द व ड य प र ष प र ण मनमश र त र त ख त प र च यत [41] एव श न त य मदय सन व मत त तत त वतस त य. मन म द खस त न स ऽ य य व ल यत [42] One who knows me as the ancient being who at the beginning gave birth to Brahma (hiranyagarbha) and gave him the Vedas, one who realizes me as the 192

193 ancient Purusha, as the one worshipable lord of all Devas; such a Yogi doesn t fall into the mouth of death. One who knows me in aforementioned manner and has subdued his senses, is peaceful; such a one merges in me. Here ends the twelveth chapter of Shiva Gita from Padma Purana Uttara Khanda. The Law of Karma Thoughts on Chapter Twelve Upasana Jnanaphalam The central teaching of Jivatma-Paramatma Aikyam which explains that one is not the Reflected Consciousness (RC) which is the Consciousness distorted through the medium but the Original Consciousness (OC) which is none other than Brahman. Distortions will be there as long as the medium continues to distort. Irrespective, one s original nature is undistorted Consciousness. Ishwara is also another form of distorted Consciousness only because of the existence of distorting Gunas. While Jiva s distortion is negative in the form of vices, Ishwara s distortion is positive, in the form of virtues. What is the benefit, including the practical benefit, of getting this Jnana Phalam? Shastras talk of a two-fold benefit of Jnana Jeevan Mukti and Videha Mukti. The former means freedom from all forms of psychological problems and emotional tyranny caused by the mind insecurity, fear, adequacy, jealousy, anger etc. Freedom from unhealthy responses is called Jeevan Mukti. What is the logic behind Jeevan Mukti? Since all challenges and afflictions concern only the Reflecting Mediums (RM) physical body, senses and mind, I (OC) remain unaffected. When the higher perspective comes into picture, RM s sufferings (do not go away but) become insignificant like how a candle light is overshadowed by the light of the sun. Jnanam thus serves as an armor against samsaric problems during one s life. After death too, Jnanam guarantees benefits by helping one get out of the repeated cycle of birth and death. In order to understand this better, one should understand the Law of Karma. Law of Karma is an Angam of Videha Mukti, unique to Vedic teaching and is extremely important. Let us study this in detail. Principle One: Every willful, deliberate action we do produces two forms of results visible and invisible called Drshta Phalam and Adrshta Phalam respectively. E.g. When donating money, visible results are the decrease in wealth and also tangible help to someone. The invisible result is the Punyam earned. 193

194 Principle Two: Punyam and Papam are decided by two norms scriptural injunction and/or motive. Whatever scriptures promote will produce Punyam and whatever scriptures prohibit will produce Papam. If there is an action not discussed in the scriptures norm of judgment is based on motive. Noble motives produce Punyam and Papam, if otherwise. Principle Three: All invisible Punyam and Papam will eventually be converted into visible Drshta Sukham and Dukkham. But the duration for this to happen is neither known nor is uniform. Shastras compare these to various types of seeds a papaya seed can sprout into a plant much quicker than a mango seed. Corollary Since Punyam and Papam can fructify at different durations some of the Punya-Papam may be carried into the next Janma also. In order to reap the results of these, we have to take birth again and continue to do so till all Punya- Papam are exhausted. Thus law of Karma necessitates repeated cycles of birth and death. This is the fundamental knowledge one should have even before attempting to understand the higher knowledge (of self-knowledge). This will help bring about attitudinal changes and handle life s challenges better. The advantages of understand the Law of Karma. Advantage One: Law of Karma helps explain disparities and differences in living beings. Advantage Two: Helps in accepting and understanding inexplicable suffering caused either through immediate past action or remote past actions. Temptation or tendency to blame others will be gone. Advantage Three: Faith in God will not be shaken if Law of Karma is accepted. Bitterness or anger towards God or world can be avoided. Advantage Four: Can take better responsibility and avoid fatalism. If one believes that one s present situation is result of past actions, then s/he will also understand that future situation is dependent on present actions and hence will try to make 194

195 responsible and intelligent choices. As opposed to popular perception, Law of Karma is the only antidote to fatalism. Advantage Five: This answers one of the fundamental questions asked by many on how evil people continue enjoying a good life while good ones suffer. The only plausible explanation as given by Law of Karma is past actions. Whether those past actions were ethical or unethical decides the present circumstance of the Karmi. Thus it will help maintain law and order in the society. All Punya-papam accumulated is called Sanchita Karma. Like how FDs mature at different time, these mature in lots at different times and are called Prarabdam. So Sanchitam does not impact immediately, it is Prarabdam that does and while reaping Prarabdam, we produce fresh results called Agami (from further actions) At the end of the present Janma, Prarabda get exhausted Some Agami get exhausted Some Agami join the Sanchita And this keeps producing further births. And endlessly the cycle continues in the case of a Samsari. In the case of a Jnani, the knowledge (Jnanam) obtained is so radiant that like radiation therapy destroying cancerous cells, it destroys any identification or association with RC. Since there is no Ahankaram or Abhimanam there is no Agami acquired. There is no Sanchitam and no further accumulation. Since Prarabdam has started, it will continue giving pleasure and pain but they do not matter to the Jnani and being immune, Prarabdam gets exhausted. Since there is nothing further, the cycle of Janma ends and Jnani becomes one with the Lord. Bhakti or devotion is common to all religions whatever the manner of worship they teach. It is not exclusive to our faith in which different deities are reverenced. Upakrama-upasamharau abhyasao purvata phalam Arthavado pappati lingam tatparya-nirnaye "Upakrama" and "upasamhara" together form the first method. The other five are "abhyasa", "apurvata", "phala", "arthavada" and "upapatti". These six are employed to determine the meaning or intent not only of Vedic passages but of, say, an article or discourse. "Upakrama" means the initial part of work, treatise, and "upasamhara" the conclusion. If the first and concluding parts of a work speak of the same idea, it 195

196 is to be taken as its subject. "Abhyasa" is repeating the same thing, the same idea, again and again. If the same view or the idea is repeated in a work, it must be understood as its theme. "Apurvata" denotes an idea not mentioned before or mentioned for the first time. So a view or idea expressed afresh in the course of work or discourse is to be taken as the purpose or message intended. "Phala" is fruit, benefit, reward or result. If, in the course of work or speech, it is said, " If you act in this manner you will gain such and such a fruit or benefit", it means that the purpose of the work or speech is to persuade you to act in the manner suggested so that you may reap the fruit or "phala" held out. Suppose a number of points are dealt with in a work or discourse. Now, based on them, a story is told and, in the course of it, a particular matter receives special praise. This particular point must be regarded as the purpose of the work or speech in question. The method employed here is " arthavada ". If a viewpoint is sought to be established with reasoning it must be treated as the subject of the work concerned. Here you have " upapatti ". Someone told me his view of the Vedas based on his reading of the first and last hymns: "The chief point about the Vedas is fire worship (Agni upasana). In the upakrama there is 'Agnimile' and in the upasamhara also there is a hymn to Agni. Both the beginning and the end being so, the purpose of the Vedas (their 'gist') is fire worship". Agni is the light of the Atman, the light of the jnana. The light of jnana is nothing but the spirit of the Self which is the knower, the known and the knowledge:this is the ultimate message of the Vedas. However, to understand the hymns in question in a literal sense and claim that the Vedas mean fire worship is not correct. The greatness of our scripture consists in the fact that it does not glorify one deity alone. The Vedas proclaim that the Atman, the Self, must be worshipped, the Atman that denotes all the deities(brahadranyaka Upanishad), : "Verily, O Maitreyi, it is the Self that should be perceived, that should be seen, heard and reflected upon. It is the Self that must be known. When the Self is known everything is known". This truth that the Yagnavalkya teaches his wife Maitreyi is the goal of the Vedas. What is the implication of the word "goal"? Now we are here at a particular point. From this point, where we start, we have to go to another point which is final. Such a meaning is suggested by the word"goal". "Atah" is what is pointed to at a distance("that") as the goal. "Itah" is where we are now(here), the starting point. From "here"we have to go "there" to reach the goal. But as a matter of fact, is not "that", the goal, here itself(this)? Yes, when we recognize that everything is the Brahman, we will realise that "that" and "this " are the Brahman-in other words, "that"and "this" are the same. What we now think to be "this" becomes the true state denoted by "that". 196

197 Like "atah" the Vedas refer to the Paramatman as "TaT"which means "that". At the conclusion of any rite or work it is customary to say "Om TaT sat". It means, "That is the Truth". We add the suffix "tvam" to some words:"purasatvam", "mahatvam" and so on. Here "tvam" means the quality or nature of a thing. The quality of "mahat" is "mahatvam". The nature of "purusa" being a "purusa"is "purusatvam". All right. What do we mean when we refer to the truth, the Ultimate Truth, as "tattvam"? "Tattvam"means" being TaT". When we speak of enquiry into tattva or instruction in tattva it means enquiring into the nature of the Brahman(or rather Brahmanhood or what is meant by the Brahman. ) If the Vedas proclaim the Paramatman as "Tat", that is a distant entity, how does it help us? Actually, it is not so. What is far away is also close by. The Vedas proclaim:"durat dure antike ca" Once the parents of a girl arranged her marriage to a boy who happened to be a relative. But the girl said "I'll marry the greatest man in the world. "She was stubborn in her decision and the parents in their helpnessness said to her "Do what you like. " The girl thought that the king was the greatest of men and that she would get married to him. One day, as the king was being taken in a palanquin, an ascetic passed by. The king got down and prostrated himself before the sanyasin and got into his palanquin again. Witnessing the scene the girl thought to herself:"i was wrong all these days in thinking that the king was the greatest of men. The ascetic seems to be greater. I must marry him. "She then followed the holy man. The ascetic stopped on his way to worship an idol of Ganapati installed under a pipal tree. The girl saw it and came to the conclusion :"This Ganapati is superior to the sanyasin. I must marry him. " She gave up her chase of the ascetic and sat by the idol of Ganapati. It was a lonely place and no devotee came up to worship the god. After some days a dog came and relieved itself on the idol. The girl now decided that the dog must be greater than Ganapati. She went chasing the dog and as it trotted along, with the girl keeping pace with it, a boy threw a stone at it and it wailed loudly in pain. a young man saw this and reprimanded the boy for his cruelty. The girl now told herself "I had thought that the boy was superior to the dog. But here comes a young man to take him to task. So he must be the greatest of them all. "Eventually it turned out that the young man was none other then the groom that her parents had chosen for her. The girl in the story went in pursuit of one she thought was far away but in the end it turned out that what she had sought was indeed closeby. 197

198 "You look for God thinking him to be far from you. So long as your ignorant(that is without jnana)he is indeed far from you. Even if you look for him all over the world you will not find him. He is in truth with you. ""Durat dure antike ca, "says the sruti(farther than the farthest, nearer than the nearest). When we look afar at the horizon it seems to be the meeting point of the earth and the sky. Suppose there is a palm-tree there. We imagine that if we go upto the tree we will arrive at the point where the earth and the sky meet. But when we actually arrive at the spot where the tree stands we see that the horizon has receded further. The further we keep going the further the horizon too will recede from us. "We are here under the palm tree but the horizon is still far away. We must also go further to overtake it. "Is it ever possible to overtake the horizon? When we are at a distance from the palm the horizon seems to be near it. But when we came to it the horizon seemed to have moved away further. So where is the horizon? Where you are that is, the horizon. You and the horizon are on the very same spot. What we call "That" the lord who we think is far away, is by your side. No, he is in you. "That thou art, "declare the Vedas-He is you (or you are He). "That you are "or "That thou art"(tat Tvam Asi)is a Vedic mahavakya. The "Tvam" here does not mean the quality or essential nature of any entity or object. The word has two meanings:"essential nature"("beingness")is one meaning; and" you "or "thou" is another. The Acarya has used "Tvam" as a pun in a stanza in his saundaryalahari. It is a combination of the two words "taat" and "tvam" that the word "tattvam" has come into use. Any truth arrived at the conclusion of an inquiry is "tattva"- thus it denotes the One Truth that is the Paramatman. What we call "I", what we think to be "i", that indeed is Isvara; or such awareness is Isvara. If you do not possess the light within yiou to discern this truth you will not be able to even concieve of an entity called Isvara, The consciousness of "I" is what we believe to be the distant "That". "That and you are the same, child "is the Ultimate message of the Vedas. What we call "this"("idam") is not without a root or a source. Indeed there is no object called "this" without a source. Without the seed there is no tree. The cosmos with its mountains, oceans, with its sky and earth, with its man and beast, and so on has its root. Anger, fear and love, the senses, power and energy have their root, Whatever we call "this " has a root. Whatever we see, hear and smell, what we remember, what we feel to be hot or cold, what we experienceall these are covered by the term"idam". Intellectual powers, scientific discoveries, the dicoveries yet to come - all come under Idam and all of them have a root cause. There is nothing called "idam" or "this"without a root. Everything has a root or a seed. So the cosmos also must have a root cause; so too all power, all energy contained in it. 198

199 To realise this Truth examine a tamarind seed germinating. When you split the seed open. you will see a miniature tree in it. It has in it the potential to grow, to grow big. Such is the case with all seeds. The mantras have "bijaksaras"(seed letters or rather seed variables). Like a big tree (potentially)present in a tiny seed, these syllables contain immmeasurable power. If the bijaksara is muttered a hundred thousand times, with your mind one-pointed, you will have its power within your grasp. Whatever power there is in the world, whatever intellectual brilliance whatever skills and talents, all must be present in God in a rudimentary form. The Vedas proclaim, as if with the beat of drums:"all this has not sprung without a root cause, The power that is in the root or seed is the same as the power thast pervedes the entire universe. Where is that seed or root? The Self that keeps seeing all from within, what we call "idam" is the root. When you stand before a mirror you see your image in it. If you keep four mirrors in a row you will see a thousand images of yourself. There is one source for all these images. The one who sees these thousand images is the same as one who is their source. The one who is within the millions of creatures and sees all "this" is the Isvara. That which sees is the root of all that is seen. That root is knowledge and it is the source of all the cosmos. Where do you find this knowledge? It is in you. The infinite, transcendent knowledge is present partly in you-the whole is present in you as a part. Here is a small bulb. There you have a bigger bulb. That light is blue, this is green. There are lamps of many sizes and shapes. But their power is the sameelectricity, electricity which is everywhere. It keeps the fan whirling, keeps the lamps burning. The power is the same and it is infinite. When it passes through a wire it becomes finite. When lightning strikes in flashes, when water cascades, the power is manifested. In the same way you must make the supreme Truth within manifest itself in a flash. All Vedic rites, all worship, all works, meditation of the mahakavyas, Vedanta-the purpose of all these is to make the truth unfold itself to you-in you-in a flash. Even the family and social life that are dealt with in the Vedas, the royal duties mentioned in them, or poetry, therapeutics or geology or any other sastra are steps leading towards the realisation of the Self. At first the union of "Tat" and "tvam"(that and you) would be experienced for a few moments like a flash of lightning. The Kenopanisad (4. 4) refers to the state of knowing the Brahman experimentally as a flash of lightning happening in the twinkling of an eye. But with repeated practice, with intense concentration, you will be able to immerse yourself in such experience. It is like the electricity produced when a stream remains cascading. This is moksa, liberation, when you are yet in this world, when you are still in possession of your body. And, when you give up the body, you will become eternal Truth yourself. This is called "videhamukthi"(literally 199

200 bodiless liberation). The difference between jivanmukthi and videhamukthi is only with reference to an outside observer; for the jnanin the two are identical. The goal of the Vedas is inward realisation of the Brahman here and now. we learn about happenings in the world from the newspapers. The news gathered by reporters stationed in different countries, at different centres, also through news agencies. It is recieved through letters, telegrams or teleprinter messages. There are things that cannot be known by such means, things that are not comprehended by the ordinary human mind. should we not have a special newspaper to keep us informed about them? The Vedas constitute such a paper. They tell us all about things that cannot be known to ordinary news-gatherers and also about things occuring in aplace where there is neither telegraphy nor any teleprinter. It is through the medium of this newspaper that the sages who possess trans-sensual powers keep us informed about matters that are beyond this world and beyond the comprehension of the average man. There are, however, certain portions in the Vedas that are to be discarded. "To be discarded" is not to be taken to mean to be rejected outright as wrong. There cannot be anything wrong about any part of the Vedas. Even to think so is sacrilegious. There are matters in these texts that are prelimnary to an important subject or that lend support to it. According to the arrangement made by our forefathers the important part is to be retained and the other prelimnary or supporting portion is to be excluded. Certain things are necessary at a certain stage of our development. But these are to be excluded as we go step by step to a higher stage. There are then passages that are of atmost importance and have the force of law. These are to be accepted in full, Things that are to be discarded belong to the category of "arthavada" and " anuvada". The Vedas contain stories told to impress on us the importance of a concept, stories that raise ideas to a higher level. The injunctions with which these stories are associated must be acepted in full but the stories themselves may be discarded as "arthavada", that is they need not be brought into obsevance. What is "anuvada"? Before speaking about a new rule or a new concept, the Vedas tell us about things that we already know. They go on repeating this without coming to the new rule or concept, that is things known to us in practical life and not having the authority of Vedic pronouncements. This is "anuvada". Anuvada and artavada are not of importance and are not meant to convey the ultimate purpose or message of the Vedas. What we do not know otherwise through any other authority and what the Vedas speak of is "vidhi". And that is the chief "vada", the true tattva, the true intent of the Vedas. 200

201 To explain further. What is mentioned in the Vedas but can be known by other (mundane) means is not incontrovertible Vedic authority. The purpose of the Vedas is to make known what is not known. They speak about things we know and do not know, but their chief purpose is the latter- what they state about what we do not know. It is out of compassion that they speak about what is known to us as a prelude to telling us what we do not know. But if telling us they deal with things that we do not know? If the Vedas deal at length with the things that we are ignorant about, would it not be ridiculous to discard them and retain only what we know already? Indeed such an act would be sacrilegious. The question, however, arises: why should things known to us have been dealt with at length? स त उव च Chapter Thirteen Moksha Yoga एव श र त व क सल यस त ष ट मत त वर. पप र मगररज क स भग क त लक षण [1] श र र उव च भगवन कर ण मवष टह दय त व प रस द. स वर पलक षण प रब र मह पर श वर [2] श र भगव न व च स ल क य मप स र प य स ष ट ट य स य ज य व च. क वल च मत त मवक तद ध क त र घव पञ च [3] प जयमत मनष क सवमद ज ञआनवमजमत. स ल क स स द भ ङ क भ ग न थ क तप सत न [4] ज ञआत व प जय द स त सवमक मववमजमत. य स नर प सन ल क ह यत [5] Suta said: After listening to the Upasana details Rama started asking the details of Mukti (liberation). Rama said: O graceful lord! Kindly grace me by explaining the symptoms of Mukti and related details. Sri Bhagawan said: O Rama, Listen! Mukti is of five types by names Salokyam, Sarupyam, Sarsthyam (Sameepyam), Sayujyam, and Kaivalyam. One who worships me without asking anything (nishkama), he comes to my abode and enjoys all fruition, and gets to 201

202 live in an equal abode. This is called as Salokya Mukti. One who doesn t have any desires and realizes me among the superior ones and worships me, he gets my kind of form. This is called as Sarupya Mukti. इष ट प त ममद क ममण त प र र त क र त त य. यत कर मत यदश न मत यज ज ह मत दद मत यत [6] यत तपस यमत तत सव य कर मत दपमण. ल ल क स मश रय भ ङ क त त ल प र भव भज त [7] यस त श न त य मदय सन त मत व न पश मत. स ज यत पर ज य मतरद व त ब रह म क वल. आत मस वर प वस थ न क त ररर त मभ यत [8] One who performs Ishtapoortadi-Karmas (rituals) for me, whatever he does, whatever he eats, whatever he offers to the sacrificial fire, whatever he donates, whatever penance he performs, when he does that keeping me in mind for my sake, he enjoys prosperity in my abode alongwith me. This is called Sarshtya Mukti (also known as sameepyam Mukti because he stays close to lord). One who has all good qualities and realizes me as the Paramatman and knows the non-duality between him and me, he gains Sayujyam Mukti and then gains the Advaita (non-duality) Kaivalya Mukti by becoming one with the Paramjyoti. Becoming one with the self is Mukti, the Kaivalyam. सर त ज ञआन न सद नन द ब रह मक वल. सवम ममवह न च न व च ग चर [9] सज त यमवज त यपद थ मन स भव त. अतस तद व यमतरर न द व तम मत स ज ञइत [10] त व र पम द र श द ध यदमभ यत. य य व द श त सव जगत स थ वरजङ [11] व य मम गन धवमनगर यथ द ष ट न द श त. अन द मवद य मवश व सव य य व कल प प यत [12] Becoming the truth, knowledge, bliss, attributeless, beyond all Dharmas, beyond the mind and speech, beyond differences, this self should be considered as the pure form. This entire mobile and immobile creation is being seen in me. As like as abode of gandhervas remains in sky and becomes invisible, due to the power of Maya this world is being created and withdrawn by me. 202

203 स वर पज ञआन न यद ऽमवद प रणश मत. तद क एव वत त ऽह न व च ग चर [13] सद व पर नन द स वप रक शमश द त मक. न क ल पञ चभ त मन न मदश मवमदशश न [14] दन न न क तस त यक तत कमञ चत तद वत त ऽह कल [15] न स द श मतष ठमत स वर प न चक ष ष पश मत त कमश त. ह द न ष नस मभक ल प त य मवद स त ह य त भवक त [16] When my formless state is realized by the Yogi, his duality ceases, then he perceives with mind, and speech me as the one non-dual alone lord. With the knowledge of self, being self illuminating, always I remain in bliss. There is no space, time, directions, creatures different from me. Nothing exists other than me and I alone remain. It is not possible to see my form. None can see me with the eyes of flesh. However with a steady mind, inside his own heart being inward focussed one can see me within him, such a one gains final bestitude called liberation. श र र उव च कथ भगवत ज ञआन श द ध र त मस य ज यत. तत र प य हर ब र मह मय त ऽन ग रह यमद [17] श र भगव न व च मवरज य सवमभ य भ य आमवरर मचपद दमप. घ ण मवतर त सवमत र प त रम त र मदक ष वमप [18] श रद ध ल भमक त ग ष व द ज ञआनमलप सय. उप यनकर भ त व ग र ब रह ममवद व रज त [19] स व मभ पररत ष य न मचरक ल स महत. सवमव द व क य थ श ण य त स स महत [20] Sri Rama said: O Parameshwara! Kindly keep your grace on me and explain me how can one gain pure form of devotion to God. Sri Bhagawan said: One gaining renunciation, being merciful and kind, being impartial between the sons and friends, keeping interest in Vedanta Shastras, in order to gain vedanta knowledge, should approach a proper Guru. By serving that Guru for a long 203

204 time, by his grace one has to learn with firm understanding all the secrets of Vedanta. सवमव द व क य न मय त त पयममनश य. श रवण न तत प र ह सव त ब रह मव मदन [21] ल ह ण मदद ष ट य क त मभयममद वमच न. तद व नन प र ह व मक य थमस य पब हण [22] मन म मनरह क र स स गवमजमत. सद श न त य मदय सन न त मन त म न क षत [23] यत सद ध य नय ग न तमन नमदध य सन स म त [24] सवमक मक षयवश त स क ष त क र ऽमप च त मन. कस यमचज ज यत श घ र मचरक ल न कस यमचत [25] क स थ न ह क ममण क म जन मजमत न मप. ज ञआन न व मवनश क त न त क मय त रमप [26] To learn the meanings of all the Vedanta verses is called as Shravanam. To repeat them and analyze them within heart is called as Mananam. To remain with good qualities, being free from ego & attachments, being devoid of company, trying to find Paramatman within his self, remaining always in meditation is called as Dhayanam. After the destruction of Karmas, one gains the Atmasaakshaatkaram (self realization) sooner and other gains it later. Even if one has earned Karmas (virtues, vices and related merits) for a billion of births, they can only be burnt and destroyed through Jnana (knowledge) and can never be exhausted through Karmas. ज ञआन द ध व त यक तत कमञ चत प ण व प प व व. मक रयत बह व ल व न त न य मवमलप यत [27] शर र रम भक यत त प र रब क म जक तन न. त ग न व नष ट स य न न त ज ञआन न नश मत [28] मन ह मनरह क र मनल प स गवमजमत. सवमभ त ष च त म न सवमभ त मन च त ममन. य पश न स चरर त ष ज वन ऽमभ यत [29] अमहमनल वमयन यद वद द रष ट प व भयप रद. 204

205 तत ऽस य न भय मक मचत तद वद द रष ट रय जन [30] After self realization and attaining knowledge, whatever sins of virtuous deeds are done by the Jnani, they do not bind him and he remains untouched with those karmas and their fruits. Whatever Prarabdha karma comes alongwith the body of the Jiva, that gets destroyed by experience but not through knowledge. Being devoid of ego and pride, leaving all attachments, remaining untouched (Nirlipta) when one sees self within all creatures and sees all creatures within self and meditates on me, he becomes Jeevanmukta. यद सव प र च य क य ऽस य वश गत. अथ र त ऽ त भवर त त वदन श सन [31] क षस य न मह व स ऽक तस त न ग र र व व. अज ञआनह दयग रक तन थन श क ष इमत स म त [32] व क ष ग रच य तप द य स तद व पतर त. तद वजज ञआनवत क त ज मयत मनमश त मप त [33] त थ च ण लग ह व यमद व नष टच तन. पएररर त जन द हम ज ञआन द व मव च यत [34] स व त य न क न श नन भक व भक व व. शय न यत र क त र मप सव मत म च यत ऽत र स [35] क ष र द द त ज य तक तत क षप त पयमस तत प न. न त न व कत य मत स स र ज ञआनव स तथ [36] मनर त पठमत य ऽध य यम र श ण मत व. स च यत द हबन ध दन य स न र घव [37] अत स यतमचत तस त मनर त पठ ह पत. अन य स न त न व सवमथ क ष प स स यमस [38] When all the Vasanas present under his control gets discarded, then the Jiva gains liberation. Moksham is nothing but gaining knowledge of the self. The way with a slip of the feet falling from top of the tree to bottom becomes inevitable, similarly for a person who attained self knowledge, Moksham becomes inevitable. The supreme consciousness doesn t leave one s self whether he is in a sacred place of pilgrimage or in an untouchable s house; this state of mind when attained, he gains liberation for sure. Mixing with good & 205

206 bad people, sleeping anywhere, eating the prohibited items, or whatever is done by a Jnani he remains untouched and his liberation remains sureshot. It implies even if a Jnani remains in samsaara, as like as cream separated from milk never dissolves in milk again, the Jnani also never falls in samsaara again. O Rama! One who reads or listens this chapter on Moksha Yoga everyday such a one would surely get dettached with the bondages of samsaara and would gain liberation. Therefore subduing your senses, with a firm mind study this chapter. With this without much efforts liberation can be obtained. Here ends the thirteenth chapter of Shiva Gita from Padma Purana Uttara Khanda. Thoughts on Chapter Thirteen Moksha Yoga Moksha is a term that refers to liberation from the cycle of death and rebirth. Every person must strive hard and perform good deeds, so that his soul may rest in peace after his death. A person, who attains Moksha, gets freedom from all sorts of sufferings and pain. When a person gives away the materialist pleasures of life and gets involved in social activities to serve mankind, he heads his way towards heaven. Well, Moksha is a very broad term which encompasses numerous aspects like peace, knowledge and enlightenment. In this article, we will tell you the exact meaning of Moksha. We will now throw light on various aspects of Moksha, which will enable you to clearly understand as to what is Moksha all about. How to Attain Moksha in short In Hindu religion, self realization is considered to be the best means to achieve Moksha. The Hindu Dharma preaches the path of Karma and Bhakti. Well, there can be different ways of achieving salvation. In totality, there are four paths of attaining liberation from the cycle of death and rebirth, namely, selfless work, self dissolving love, deep meditation and total discernment. Moksha in Different Religions In the Hindu religion, Moksha is associated with the concept of self realization, in which an individual understands the purpose why he is being sent on earth. When a person realizes the power of God and understands his ultimate goal, he strives hard to reach his final destination, i.e. Moksha or salvation. Among Hindus, Moksha is viewed as the unification of man and God. First of all, Kashmir Shaivism is a group of nondualist Tantric Shaiva exegetical traditions from Kashmir that originated after 850 CE. This tradition is also 206

207 termed the Trika school and was actually pan-indian, also flourishing in Orissa and Mahārāṣṭra. The Tantrāloka, Mālinīślokavārttika, and Tantrasāra of the Kashmirian Abhinavagupta ( CE) are formally an exegesis on the Mālinīvijayottara Tantra, although they also drew heavily on the Kali-based Krama subcategory of the Kulamārga. Kashmir Shaivism claimed to supersede Shaiva Siddhanta, a dualistic tradition which scholars consider normative tantric Shaivism. The Shaiva Siddhanta goal of becoming an ontologically distinct Shiva (through Shiva's grace) was replaced by recognizing oneself as Shiva who, in Kashmir Shaivism's monism, is the entirety of the universe. Shiva Sutras and Spandakārikā Dating from around CE, the Shiva Sutras and Spandakārikā were the first attempt from the Śākta Śaiva domain to present a non-dualistic metaphysics and gnostic soteriology in opposition to the dualistic exegesis of the Shaiva Siddhanta. The Shiva Sutras appeared to Vasugupta in a dream, according to tradition. The Spandakārikā was either composed by Vasugupta or his student Bhatta Kallata. Lineage Somananda, the first theologian of monistic Shaivism, was the teacher of Utpaladeva, who was the grand-teacher of Abhinavagupta, who in turn was the teacher of Ksemaraja. Abhinavagupta The Tantrāloka, Mālinīślokavārttika, and Tantrasāra of the Kashmirian Abhinavagupta ( CE) are formally an exegesis on the Mālinīvijayottara Tantra, although they also drew heavily on the Kali-based Krama tradition of the Kulamārga. Jayaratha ( CE) wrote a commentary on the Tantrāloka. Twentieth century revival - Lakshman Joo Nondualist Kashmir Shaivism went underground for a number of centuries. While there may have been yogis and practitioners quietly following the teachings, there were no major writers or publications after perhaps the 14th century. In the 20th century Swami Lakshman Joo, himself a Kashmiri Brahmin, helped revive both the scholarly and yogic streams of Kashmir Shaivism. His contribution is enormous. He inspired a generation of scholars who made Kashmir Shaivism a legitimate field of inquiry within the academy. 207

208 Acharya Rameshwar Jha, a disciple of Swami Lakshman Joo, is often credited with firmly establishing the roots of Kashmir Shaivism in the learned community of Varanasi. Rameshwar Jha with his extraordinary creativity, innate familiarity with the ancient texts and personal experiences was able to provide easy access to abstruse concepts of non dualistic Kashmir Shaivism to the layman and scholars alike. His original writings of Sanskrit verses have been compiled and published as books Purnta Pratyabhijna and Samit Swatantram. Nor should the contribution of Swami Muktananda be overlooked. While himself not belonging to the direct lineage of Kashmir Shaivism, Muktananda felt a great affinity for the teachings which were validated by his own direct experience.he encouraged and endorsed Motilal Banarsidass to publish Jaideva Singh's translations of Shiva Sutras, Pratyabhijnahrdayam, Spanda Karikas and Vijnana Bhairava. He also introduced Kashmir Shaivism to a wide audience of western meditators through his writings and lectures on the subject. The Vijnana Bhairava Tantra, a chapter from the Rudrayamala Tantra, was introduced[citation needed] to the West by Paul Reps, a student of Lakshman Joo. Reps brought the text to wider attention by including an English translation in his popular book Zen Flesh, Zen Bones. Cast as a discourse between the god Shiva and his consort Devi or Shakti, it briefly presents 112 meditation methods or centering techniques (dharanas). Practice To attain moksha, sādhana or spiritual practice is necessary. Kashmir Shaivism describes four methods (upāya-s): 1. āṇavopāya, the method of the body, 2. śaktopāya, the method of the mind, 3. śāmbhavopāya, the method of Consciousness, 4. anupāya the methodless method. Āṇavopāya - purification of the body While most other paths observe offering incense and external objects to the deity, this path takes on to offering breaths. The individual controls his heart and pulse by reducing it significantly. The final stage is renouncing consumption of food and water. As a result, he/she connects the state of the supreme in the form of Shiva which results in purification of the body and generation of ojas. Kaula Although domesticated into a householder tradition, Kashmir Shaivism recommended a secret performance of Kaula practices in keeping with its 208

209 heritage. This was to be done in seclusion from public eyes, therefore allowing one to maintain the appearance of a typical householder. Its Philosophy All that exists, throughout all time and beyond, is one infinite divine Consciousness, free and blissful, which projects within the field of its awareness a vast multiplicity of apparently differentiated subjects and objects: each object an actualization of a timeless potentiality inherent in the Light of Consciousness, and each subject the same plus a contracted locus of self-awareness. This creation, a divine play, is the result of the natural impulse within Consciousness to express the totality of its self-knowledge in action, an impulse arising from love. The unbounded Light of Consciousness contracts into finite embodied loci of awareness out of its own free will. When those finite subjects then identify with the limited and circumscribed cognitions and circumstances that make up this phase of their existence, instead of identifying with the transindividual overarching pulsation of pure Awareness that is their true nature, they experience what they call suffering. To rectify this, some feel an inner urge to take up the path of spiritual gnosis and yogic practice, the purpose of which is to undermine their misidentification and directly reveal within the immediacy of awareness the fact that the divine powers of Consciousness, Bliss, Willing, Knowing, and Acting comprise the totality of individual experience as well thereby triggering a recognition that one s real identity is that of the highest Divinity, the Whole in every part. This experiential gnosis is repeated and reinforced through various means until it becomes the nonconceptual ground of every moment of experience, and one s contracted sense of self and separation from the Whole is finally annihilated in the incandescent radiance of the complete expansion into perfect wholeness. Then one s perception fully encompasses the reality of a universe dancing ecstatically in the animation of its completely perfect divinity. Pratyabhijñā philosophy The nondual or monistic philosophy of Kashmir Shaivism is called Pratyabhijna. Ksemaraja, the student of Abhinavagupta, extended this philosophy to a broad range of tantric Saiva texts. Aham, the Heart of Shiva Aham is the concept of supreme reality as heart. It is considered to be a non-dual interior space of Shiva, support for the entire manifestation, supreme mantra[and identical to Śakti. 209

210 Comparison with Advaita Vedanta Kashmir Shaivism is philosophically similar to yet distinguished from Advaita: both are non-dual philosophies that give primacy to Universal Consciousness (Chit or Brahman). However, in Kashmir Shaivism, all things are a manifestation of this Consciousness but the phenomenal world (Śakti) is real, existing and having its being in Consciousness (Chit), while Advaita Vedanta holds that the supreme, Brahman, is inactive (niṣkriya) and that the phenomenal world is an illusion (māyā). The reality and very divinity of every aspect of the phenomenal world is tied to the Tantric practices of Kashmir Shaivism. Texts As a monistic tantric system, Trika Shaivism, as it is also known, draws teachings from shrutis, such as the monistic Bhairava Tantras, Shiva Sutras of Vasugupta, and also a unique version of the Bhagavad Gītā which has a commentary by Abhinavagupta, known as the Gitartha Samgraha. Teachings are also drawn from the Tantrāloka of Abhinavagupta, prominent among a vast body of smritis employed by Kashmir Shaivism. In general, the whole written tradition of Shaivism can be divided in three fundamental parts: Āgama Śāstra, Spanda Śāstra and Pratyabhijñā Śāstra. 1. Āgama Śāstra are those writings that are considered as being a direct revelation from Siva. These writings were first communicated orally, from the master to the worthy disciple. They include essential works such as Mālinīvijaya Tantra, Svacchanda Tantra, Vijñāna Bhairava Tantra, Netra Tantra, Mṛgendra Tantra, Rudrayāmala Tantra, Śivasūtra and others. There are also numerous commentaries to these works, Śivasūtra having most of them. 2. Spanda Śāstra, the main work of which is Spanda Kārikā of Bhatta Kallata, a disciple of Vasugupta, with its many commentaries. Out of them, two are of major importance: Spanda Sandoha (this commentary talks only about the first verses of Spanda Kārikā), and Spanda Nirṇaya (which is a commentary of the complete text). 3. Pratyabhijñā Śāstra are those writings which have mainly a metaphysical content. Due to their extremely high spiritual and intellectual level, this part of the written tradition of Shaivism is the least accessible for the uninitiated. Nevertheless, this corpus of writings refer to the simplest and most direct modality of spiritual realization. Pratyabhijñā means "recognition" and refers to the spontaneous recognition of the divine nature hidden in each human being (atman). The most important works in this category are: Īśvara Pratyabhijñā, the fundamental work of Utpaladeva, and Pratyabhijñā Vimarśinī, a commentary to Īśvara 210

211 Pratyabhijñā. Īśvara Pratyabhijñā means in fact the direct recognition of the Lord (Īśvara) as identical to one's Heart. Before Utpaladeva, his master Somānanda wrote Śiva Dṛṣṭi (The Vision of Shiva), a devotional poem written on multiple levels of meaning. श र र उव च Chapter Fourteen Panchakoshopasana भगवन मद त र प सक त द नन दमवग रह. मनष कल मनक तष क रय श मनरवद मनरञ जन [1] सवम ममवह न च न व च ग चर. सवमव य मपतय त म न क षत सवमत क तस थत [2] आत ममवद तप ल तद ब रह म पमनषत पर. अ त सवमभ त त म क र क रणक रण [3] यत तदद श ग र ह य तद ग र ह य व कथ भव त. अत र प य ज न नस त न क तखन न ऽक तस म श कर [4] श र भगव न व च श ण र जन प रवक म तत र प य ह भ ज. सग ण प सन मभस त मचत त क ग र य मव य च [5] स थ लस र मभक न य त तत र मचत त प रवतमय त. तक तस मन नन न य मपण स थ लद ह तन भ त [6] Sri Rama said: O Bhagawan! How is it possible to realize the Atman (self) which is pure knowledge and bliss, which is partless, which is blemishless, which is serene, which is beyond all dharmas, which is beyond all senses, which is all pervading, which is even beyond the limits of upanishats, and which is formless? Sri Bhagawan said: Rama! Listen to the methods of realizing such Atman. By doing Sagunopasana (worship of god in form), one should learn concerntration. Then as like as Sthoolarundhati viewewing rule, one should establish himself in the inward concerntration and realize the Nirguna Brahman who is myself only having the qualities stated by you earlier. 211

212 N.B:- Sthoolarundhati viewing means, in Hindu marriages, the couple has to see the Arundhati star in the sky. But that star remains so small that at a glance it doesn t become visible. So, the priest first shows the coule a brightly visible star calling it as Arundhati and later tells them the original Arundhati star s location. So, this way one has to focus on God with a form, and gain the necesary concentration, purification of mind etc. qualities and then only one can become inwardly focussed and realize teh Brahman which is the Atman itself. जन व य म जर र त मनलय वतमत द ढ [7] आत मब क तद धरह न त कद मचन न व ह यत. आत म न ज यत मनर त म यत व कथ चन [8] स ज यत ऽक तस त मवपररण त व मत तथ. क ष यत नश त र त त षड भ व वप ष स म त [9] आत मन न मवक ररत व घ स थनभस यथ. एव त म वप स तस म मदमत स मच य द ब [10] ष मनमक षप तह भ क श प र ण य ऽत र त. वतमत ऽ रत द ह बद ध प र ण मदव य मभ [11] क क तन द रय स य श लन मदमक रय त मक. क ष क तत पप स पर भ त न य त म जड यत [12] The gross body which is Annamayam (formed from food), which is subject to aging, disease, and death contains the unchanging knowledge of Atman. Atman neither takes birth nor dies. That is eternal. Body has six feelings viz. it s born, it exists, it changes, it grows, it declines, it dies. The way the sky (ether) present inside a pot doesn t have a death even if the pot breaks, similarly the Atman remains untouched of all changes even if it remains inside the changeable gross body. The way there exists Annamayakosam similarly there is a Pranamayakosam also. That is not Atman, that is jadam which is subject to hunger and thirst. मचद र प आत म य न व स वद ह मभपश मत. आत म व मह पर ब रह म मनल प स खन रम [13] न तदश न मत मक च तत तदश न मत न कश न [14] 212

213 तत प र ण य क श क श ऽस व न य. स स कल मवकल त म ब द ध क तन द रयस य त [15] क क र स तथ ल भ ह त सयम व च. दश र त ररषड वग त दय ऽमप च. न यस य क शस य म एतस य तत र त [16] य क ममवषय ब क तद धव दश स थममनमश त. स त ज ञआन क तन द रय स मवज ञआन यक शत [17] The Jiva who realizes his true self which is pure consciousness and bliss, such a Jiva is the most blessed one. He gets called as Parabrahman. Such a Parabrahman doesn t eat the fruits of any karmas. And nor does anything else becomes the enjoyer of thsi Brahman as fruit. inside the Pranamayakosam there exists Manomayakosam which comprises of senses and intellect (buddhi indriyam). This manomayakosam is responsible for Sankalpa-Vikalpa (takes decisions and gives ideas). maternal/paternal affection, lust, anger etc. qualities are the qualities generated by this Manomayakosam. Buddhi (intellect) gets generated by the combination of senses and Vijnanamayakosam. इह कत मत व मभ न स एव त न स शय. इह त र गमतस तस य स ज व व य वह ररक [18] व य मदस क तत त वक श भ य ज य क तन द रय मण त. व य म श र त र भ व घ र ण जल क तज जह व थ त जस [19] चक ष व मय स त ग त पन न त ष भ मतकत तत [20] व य द न स स त न स क तत त वक श भ य एव त. ज य ब क तद ध नस ब क तद ध स य मन नश य क तत मक [21] व क प मणप दप य पस थ मन क क तन द रय मण त. व य द न रज ऽश भ य व यस त भ यस त न न क र त [22] स स त भ य रज ऽश भ य पञ च प र ण मदव यव. ज य सप तदशक व मलङ शर रक [23] The feeling of I m the one who is the cause of all the karmas of this universe, Aihika (this world s), Paratrika (of heaven), good deeds etc. everything belongs to the Vijnanakosamayam. He is being called as Jiva. Jnanendriyas (sense organs) are generated from the Satvika (pure) portions of the panchamahabhutas 213

214 (five divine elements). Srotrendriyam was generated from sky. from earth came Jnanendriyam, from water came the Jihvendriyam, from fire came Chakshuendriyam, from Air came twakendriyam. Because these have taken birth from Panchabhutas, they are called as Paanchabhoutikam. Again from the Satwik nature of these panchabhutas Buddhi (intellect) and manas (mind) have taken birth. In that the Buddhi is teh one which makes teh decisions (nishchayatmakam). Manas is fickle (Sanshayatmakam). from the Rajas quality of the Panchabhutas Pani, Padam, Vayu, Upastha etc. karmendriyas (motor organs) got generated. एतक तल लङ शर र त तप त य मपण वद त. परस पर ध य सय ग त स मक षच तन स य त [24] तद नन द य क श भ त व प रमतपद त. मवद क मफल द न भ ह त र स स म त [25] यद ध य स मवह य ष स वस वर प ण मतष ठमत. अमवद त रस य स क त म ज यत तद [26] द रष ट करण द न न भ त स म त रमप. अत ऽ करण ध य स दध य मसत व न च त मन. भ त व स मक षत च मत द व तस य पपद त [27] आतपश मप त य तत प रक श मवर जत. एक भ जमयत तत र भ ङ क ऽन क मण फल [28] Again from the Rajas quality of the panchabhutas, Prana etc. the five winds got generated, Jnanendriya Panchakam, Karmendriyapanchakam, Vayupanchakam, Manas, Buddhi; these seventeen components are the constituents of Linga Deham (Subtle body). This Linga Deham remains the witnesser of all actions. This is called as the Anandamayakosam. It is teh enjoyer of all activities. This Anandamayakosam is the one which enjoys the fruition here and in higher abodes also. In the Sushupti state (sleep state), when it remains as the Bimba (reflection), mixed with Avidya (ignorance), it becomes the witness. To the experiences of Indriyas, to the memory, the Atman which is the pure conciousness, becomes the witnesser. That s why with the antahkaranam happens the conflicting Bhoktrutvam and Sakshitwam happen within it. Even the two conflicting Dharmas which remain contradicting they also take birth in Atman due to Adhyasa. क ष त रज ञअ रमथन मवक तद ध शर र रथ व त. 214

215 ब क तद ध त स रमथ मवक तद ध प रग रह त नस तथ [29] इक तन द रय मण हय क त क तद ध मवषय स त ष ग चर न. इक तन द रय मनस य भ र मवक तद ध प र ष [30] एव श न त य मदय सन न प स त य सद मद वज. उद घ ट य द घ ट य क क यथ व कदल तर [31] वल कल मन तत पश ल लभत स र त त. तथ व पञ चक श ष न स क र यन क र त. त ष ध य तत स र त म न मप मवन दमत [32] एव न स य स यत नमस मद वज. अथ प रवतमय क त त त मनर क र पर त ममन [33] तत न प रग ह ण मत पर त म न व यय. यत तदद र श ग र ह य स थ ल द य क त ग चर [34] From the aura of the Paramatman the shine and shadow are created and are visible to the eye. There is only one who enjoys and suffers the joys and pains. The others only assume/feel the fruits of Karma. One should consider this body as the chariot, the Kshetrajna (Jiva) as the passenger, Intellect as the charioteer, Mind as the reins, Indriyas as the horses, the visible elements as the fields where those horses wander, and finally one I consider this Atman together with the Indriya and Manas which is the consumer (upabhokta), as the Purusha. As like as the peel of the banana tree and gets the inside main essence for food, same way a human should peel off his external blanktes using the tools called Shanti- Sama-Dama kind of Satwa qualities. And by always worshiping me and such a devotee discards gradually, the five Kosas (annamaya etc ), and finally realizes the actual essense called as the Atman (self). श र र उव च भगव वण न व प रवतम जन कथ. व दश स थमस पन न यज व न सर त व मदन [35] श ण व ऽमप तथ त म न ज नत न व क चन. ज ञआत व मप त म थ य मक तत तव यय [36] श र भगव न व च एव व ह ब ह न त र क य म मवच रण. 215

216 द व ह य ष ग ण य य द रर त य [37] व य प रपद य त तरक त त. अभ य ह ब ह श रद ध मववमजमत [38] फल क य न स त च महक क तष मक मदक. क षमयष ट ण वल स मतशय यत क मफल त [39] तदमवज ञआय क ममण य क वमक त नर. त पतक त त गभ र त वमक प न प न [40] एव श न त य मदय सन न प स त य सद मद वज. उद घ ट य द घ ट य क क यथ व कदल तर [31] वल कल मन तत पश ल लभत स र त त. तथ व पञ चक श ष न स क र यन क र त. त ष ध य तत स र त म न मप मवन दमत [32] एव न स य स यत नमस मद वज. अथ प रवतमय क त त त मनर क र पर त ममन [33] तत न प रग ह ण मत पर त म न व यय. यत तदद र श ग र ह य स थ ल द य क त ग चर [34] श र र उव च भगव वण न व प रवतम जन कथ. व दश स थमस पन न यज व न सर त व मदन [35] श ण व ऽमप तथ त म न ज नत न व क चन. ज ञआत व मप त म थ य मक तत तव यय [36] श र भगव न व च एव व ह ब ह न त र क य म मवच रण. द व ह य ष ग ण य य द रर त य [37] व य प रपद य त तरक त त. अभ य ह ब ह श रद ध मववमजमत [38] 216

217 फल क य न स त च महक क तष मक मदक. क षमयष ट ण वल स मतशय यत क मफल त [39] तदमवज ञआय क ममण य क वमक त नर. त पतक त त गभ र त वमक प न प न [40] न न य मनष ज तस य द महन यस यकस यमचत. क म जन मजमत प ण ममय भक त प रज यत [41] स एव लभत ज ञआन श रद धय क त त. न न क ममण क व मण जन क म शत रमप [42] तत सव पररर त ज य क त स द हर. सवम मन पररर त ज य क शरण व रज [43] अह त व सवमप प भ य क षमयष य म श च. यत कर मष यदश न मस यज ज ह मष दद मस यत [44] यत तपस यमस र त व तत क र ष व दपमण. तत परतर न क तस त भक त ममय रघ त त [45] Lord Shiva said: O Rama of mighty arms! This is it. No need to worry about these things. This Maya which comprises of Satwa, rajo and Tamo qualities; cannot be sailed I by anyone. Only those who surrendering themselves totally take my refuge, such humans only get ferried from this maya. O Rama! People devoid of devotion and faith in me, do Kamya-karmas (karmas expecting returns), and get the decaying fruition of their karmas. Ignorant people who run after the enjoyments to gain temporary happiness, they take birth again and again from the wombs of mothers. And again repeatedly keeps going inside the mouth of the death and experience innumerable sorrows in lives. After taking billions of births from many wombs there exists one in a billion who due to his accumulated virtues over his billions of births gains interest in me and gets devoted to me. And that fortunate one who gains interest and devotion in me, gains the divine knowledge. One cannot gain this knowledge by performing billions of any other Karmas. Therefore discard everything and get focussed only on me. Rejecting everything else, take my refuge, I would deliver you from all sins and give you liberation. Do not feel sorrowful of anything. Therefore O Rama! Whatever you do, whatever you eat, whatever you offer to the sacrificial fire, whatever you give as donation, whatever austerities you perform, everything offer to me. To remain devoted to me is the best thing to do. There is nothing superior that that. 217

218 Here ends the fourteenth chapter of Shiva Gita from Khanda. adma Purana Uttara The Three Gunas Thoughts on Chapter Fourteen Panchakoshopasana The mind has three Gunas, viz., Sattva (light, bliss, goodness), Rajas (passion, motion) and Tamas (inertia, darkness). There are three Vrittis in the mind corresponding to the three Gunas. Santa Vritti (peace) comes out of Sattva Guna, Ghora Vritti from Rajo Guna and Mudha Vritti from Tamo Guna. Equilibrium or balance is Santa Vritti; anger is Ghora Vritti; laziness (Alasya), carelessness (Pramada) and drowsiness (Tandri) are Mudha Vrittis. Characteristics of Sattva Guna Sattva Guna is purity. It is Prakasa (illumination, light). Sattva Guna is a force favourable for the attainment of Moksha. Daivi Sampat-virtues such as fearlessness, purity of heart, etc.,-will confer liberation on you. The effect of Sattva Guna is Brahmavichara (enquiry or search for Truth; differentiation between Sat and Asat, what is real and what is unreal.) A Sattvic mind is always steady. It finds delight internally. It may stick to one place indefinitely. It keeps friendship with persons for a long, long time. It can read the Gita or the Yogavasishtha any number of days. It can live on Dal-roti for years together without any grumbling. During Sattvic moments, when there is preponderance of pure Sattva in the mind, you are in touch with the Divine Source owing to the cleanness of the mind-mirror. You will get inspiration. You will compose beautiful poetry, etc. Preserve those inspired writings. Jot them down in your notebook. Sattvapatti is a state of mind wherein the mind is full of Sattva or purity. There is purity of thought (Bhava-Samsuddhi) and purity of heart (Sattva-Samsuddhi). It is the fourth Jnana-Bhumika or fourth stage of Jnana. Characteristics of Rajo Guna Rajo Guna is a hostile force to pull you down into Samsara. Asuri Sampat-vices like Dambha, Darpa, Krodha, etc.-will drag you down into hell. A mind endowed with Sattva Guna will make a man still and inactive, while a mind with Rajo Guna will make him restless. It will not allow him to sit idle and will force him to work. 218

219 The Rajasic mind always wants new sensations and variety. It likes certain persons, objects and places now and, after some time, it becomes disgusted with them and wants new persons for company, new vegetables to eat, new books to read and new places to see (finds pleasure in sightseeing). The mind of Rajasic type wants always company and talk. These are the two defects which distract the mind much. Avoid company. Live alone. Observe Mouna. You will get peace of mind. Most of the pain comes from bad company. Be careful in the selection of your companions. You will rarely find a good, sincere friend. Never take a friend into your close confidence without testing him for a long time. There is no company or talk in Brahman who is Asanga and Asabda. The Rajasic mind has a tendency to look into the defects of others. It also remembers the bad deeds or wrongs done by others and forgets easily their good acts. These two tendencies intensify hatred and cause frequent disturbance in the mind. A mind which is devoid of Sattva Guna will not be good enough to consider others' happiness as its own and will, therefore, be ever reeling. Again, as this mind has not the complacency to rejoice at another's virtues, there is no internal contentment. Then, as it does not consider others' sufferings as its own, there arises in it no compassion for them. It is the Rajasic mind that splits, separates, divides and deceptively shows plurality (Nanatva). The sun is one. The moon is one. Akasa is one. The idea behind languages is one. The feeling of sincerity is one. There is no inside or outside. Husband and wife become one in heart. Intimate friends are one in heart. Matter is one. Energy is one. Sattvic mind is one. It unifies. Cosmic Mahat is one. Karma (law of cause and effect) is one. Dharma is one. Religion is one. Truth is one. Brahman is one. Ekameva Advitiyam Brahma (Brahman is one without a second). Intense Rajas takes Sattvic turn. Dacoit Ratnakar became the sage Valmiki. Jagai and Madhai, who were intensely Rajasic and who pelted stones at Lord Gouranga, became his first disciples. Importance of Sattva Guna The real peace of mind does not come from outside. It is produced in the same mind when the mind is controlled and its thoughts are checked. You must put forth great efforts to check the passions and desires. Then alone will your aptitude for activity be subdued and you will be at rest and your thoughts will be stilled. Develop, therefore, Sattva Guna by Japa, Vichara, Satsanga, meditation, light Sattvic food, Tapas and Svadhyaya. 219

220 An ordinary worldly-minded man can hardly hear the inner voice of Atman. He cannot get pure thoughts or Vichara (enquiry into Self) also. Every Sattvic (pure) thought emanates from Sattvic Buddhi (pure intellect). In the case of worldlings, all thoughts proceed from the mind only. He who does Nishkama Karma Yoga (selfless service) and has purity of the mind, begins to entertain thoughts of God and meditation. Generally, the mind raises various sorts of curious, fantastic thoughts. It deludes all. It may pretend to do Vichara also. But, when it comes to actual practice, it will do nothing. If there is a serious determination in you to concentrate and, if you put it into actual practice for months steadily and, if the longing for Darshana of God or Self-realisation becomes keen and acute, then alone think that all these kinds of thoughts proceed from your Sattvic Buddhi only. All Sadhanas aim at the development of Sattva Guna and the attainment of pure, irresistible Will. This will bring about Avidya Nivritti (removal of ignorance) and Paramananda-Prapti (Sat-Chit-Ananda state). Increase of Sattva Guna and pure, strong, determined Will pave a long way in achieving God-realisation. In the world also, there are persons with a few Sattvic virtues such as patience, generosity, forgiveness, etc. But, a spiritual aspirant tries to develop the mind as a whole, to acquire all Sattvic virtues. What greater message can the Guru or Teacher give? Embodiments of Divine Love! Forgetting his inherent eternal divinity, man today regards life as intended only for the pursuit of selfish aims. It is this divinity that should be manifested in man's life. Creation is the projection of Divine Will. It is called Prakruthi (Nature). In every object emanating from Nature the Divine principle exists and must exist. It is to proclaim this immanence of the Divine that man has evolved. Consciousness in Nature is not purposeless. When it is filled with ego, it gets deformed. When it is turned towards the Atma, it becomes Divine. To whom is this consciousness to be dedicated? Not for selfish ends. It should be offered to the Divine. However, man today is caught up so much in selfish pursuits that he has degraded himself to the level of animals and is displaying demonic traits. At every step he is violating Dharma (Righteousness). Every desire is turning into greed. Large-heartedness is on the wane. Man's vision has lost the light of love. Truth is the casualty in man's speech. Spirituality has become a form of ostentation. Qualities like Kama (lust) and Krodha (anger) are having a free rein. Consciousness has become dormant in man. Human relationships have become mechanical and artificial. In fact, humanness has virtually disappeared. 220

221 Why the Divine incarnates? In this situation, what is it that man should seek? How can he attain peace and happiness? The first requisition is the cultivation of the love of God. The Puranas and the ancient sages have declared that the Divine incarnates to punish the wicked and protect the good. This is not correct. The Divine incarnates to inculcate love in mankind and teach how love should be promoted and practised. Only when such love is developed will man be free from sorrow and trouble. Sins will be wiped out and fear will cease to haunt men. Where there is love of God, there will be fear of sin. When both of these are present, society will experience morality. Man's primary duty is to foster these three--daiva Preeti, Paapa Bheeti and Samaja Neethi (Love of God, Fear of Sin and Morality in society). This has to be done by developing Bhakti (devotion) on the basis of faith and love. Actions have to be performed with devotion. Love is devotion; the faith generated by love is jnana. The actions done on the basis of love and faith are karma. The combination of jnana and karma leads to upasana (worship). Upasana is the combined outcome of Bhakti, Jnana and Karma. Develop love to experience bliss The dualistic attitude is rampant in man today. Dualism can never eliminate sorrow. It can only increase it. It takes man far from bliss. Therefore, it is essential to cultivate the sense of ekatwa (oneness). Love alone signifies that oneness. For this love, there is no path, no reward, no discipline other than love itself. The more you develop this love the more you experience bliss. Today love is cribbed and confined. It is limited to one's kith and kin. Our love should transcend these narrow limits, embrace the whole world and extend love to every living being. Love is present in everyone in varying degrees. In Nature everything functions according to its specific qualities. "Swabhaavastu pravarthathe," declares the Upanishad---(Everything behaves according to its specific nature). It cannot be altered or destroyed by anyone. This is the inherent attribute of Nature. It manifests the Divine principle, which is eternal, immutable and unchanging. To bring out this divine aspect in Nature and make it manifest, all things have been endowed with certain gunas (qualities). They are Satwa, Rajas and Tamas. To endow nature with these qualities, certain media are necessary. These have been described as Brahma, Vishnu and Maheswara. The Gunas and the Trinity Brahma, Vishnu and Maheswara are not entities with forms. The Trinity represent the deified expression of three qualities. The Puranas have 221

222 misrepresented Brahma as a four-headed deity engaged in cosmic creation. This is not correct. In fact, the Trinity represents the three gunas. There are five elemental powers in Nature--Bhoomi, Aapa, Agni, Vayu and Akasa (earth, water, fire, air and space). If you want to understand the process of creation, the order of describing the elements has to be reversed. Starting from Akasa (space), we have in succession air, fire, water and earth. Nature has to be understood in two ways: one, in relation to the process of creation; the other, in relation to everyday experience. Likewise, when the order of Brahma, Vishnu and Easwara is viewed in relation to creation, it has to be reversed; we have Easwara, Vishnu and Brahma in that order. To begin with, what does the principle of Easwara signify? The Gita declares: "Easwarassarvabhootaanaam hriddese Arjuna thishtathi" (Easwara dwells, O Arjuna, in the heart region of all beings). Easwara, therefore means the Lord of the Heart. He illumines the heart of every being. This means that the Divine power of Easwara is present in every heart. The other name given to Easwara as Lord of the Heart is Atma. The Supreme Guru It is from the heart that the mind has emerged. The mind corresponds to the Vishnu principle. Vishnu means one who is all-pervasive. The mind is equally all-pervasive. "Manomoolam idam jagath," it is said. (The mind is the basis of the cosmos). The mind pervades the entire universe. Hence it signifies the Vishnu principle. Brahma is traditionally described as arising from the navel of Vishnu. It is from the mind that Vaak (speech) has come. Vaak is the embodiment of Brahma. Hence Brahma has, among other names, "Sabda Brahmamayee" (Sound as Brahman). Thus Easwara, Vishnu and Brahma symbolise the heart, the mind and the faculty of speech. The combination of all these three represents the Atma. Hence each of the three should be revered as the one supreme guru in three forms. Gurur-Brahma, Gurur-Vishnuh, Gurur-devo Maheswarah. Gurussaakshaath Parabrahma Thasmai Shri Gurave namah. 222

223 This sloka, which has a profound and sacred inner significance, has been given a distorted meaning, elevating the role of the ordinary teacher, fragmenting the Divine and missing the basictruth of oneness expressed in it. Gurur-Brahma: The Brahma referred to here is not the creator. It refers to Vaak. Gurur-Vishnu refers to the all-perva-sive mind, which is present in all beings. This is the Vishnu principle. Gurur-devo Maheswarah: This refers to the seat of the heart. Gurus-saakshaath Para Brahmah: This means that the unity of speech, mind and heart represents the Supreme Atma, which should be revered as Guru. The Gunas and the Cosmos What is the role of the Guru? It is the total removal of the darkness of ignorance. As long as there are the three gunas, there can be no freedom from darkness. It is only when one transcends the three gunas that one attains the state of the Guru. Alternatively, when one realises the unity of the three gunas, the message of the Guru is comprehended. The import of the unity of the three gunas is indicated in the Gita declaration: Mamaatma Sarvabhootha Atma" (My Atma is the indwelling spirit in all beings). That which dwells in all beings is the One only. "Eko vasi Sarvabhootha antaratma" (The One that is the Inner Spirit in all beings). Forgetting this basic principle of Oneness and lost in the wilderness of multiplicity, men are having no peace. It is on account of the varied functioning of the three gunas that the process of creation, growth and dissolution takes place. The three gunas are the primal source, the basis and the life-breath of the universe. They are responsible for the manifestations and transformations in Nature. The permutations and combinations of the three gunas in varying proportion account for the infinite diversity in the Cosmos. The Trinity and their colours Three colours have been ascribed to the three gunas. It is commonly believed that Vishnu represents the Satwa Guna. It is not so. The Satwa Guna is really the attribute of Easwara. It is not subject to Maya. In the state of Yoga nidra (yogic sleep) it acquires the chith-shakthi (the power of Awareness) and appears as Suddha-Atma (the Pure Absolute). Hence Satwa represents the Easwara principle. Its colour is white. The Rajo Guna manifests itself in likes and dislikes. It used to be associated with Brahma. But this is wrong. It is a quality associated with Vishnu. Vishnu has been depicted as a deity bearing a conch, the discus, the mace and the lotus. Vishnu has also been described as Alankaaraswarupa--one who is embellished 223

224 by decorations. Vishnu also bears the name Viswambhara--one who protects and rules over the universe. As a Raja (ruler), he has the Rajo Guna. The colour of Rajo Guna is red. Then, there is Brahma. The Rajo Guna has been attributed to Brahma. This is incorrect. Brahma represents Tamo Guna. Tamo Guna is associated with Murkhatvam (irrationality) and andhakaara (the darkness of ignorance). It is filled with Mamakaara (the sense of possessiveness) and Abhimana (attachment). These two impulses account for creation. If there were no sense of 'I' and "Mine," the creative process would not go on. These two are the insignia of Tamo Guna, which is represented by black colour. White, red and black are the most important colours. All colours are merged in these three. Likewise, there are in the world, people with Satwa Guna, Rajo Guna or Tamo Guna and are distinguished by one or other of the three colours. Five kinds of Sadhana What is the way to bring about unity in diversity of colours? The ancient sages, after deep enquiry, have indicated five different paths for achieving this objective. They are: Sathyavathi, Angavathi, Ananyavathi, Nidhaanavathi and Swarupaatmaka-jnanam. Sathyavathi is a kind of sadhana. This sadhana reveals the presence of the Divine in the subtle form everywhere, in everything, in the same manner in which butter is present in milk. The sadhana provides the proof for the view that God is the Universal Indwelled abiding in all beings. No one should think that God dwells in a particular place or in a particular being. The purport of this sadhana is to make one realise that God is present in all beings and to act on that conviction. Next is Angavathi Sadhana. There are the five elements: Space, air, fire, water and earth. The Divine is present in each of these elements in a specific form. In Akasa (space) the Divine is present in the form of sound as Om. Akasa is the base and the form of Pranava (Om) issues North from Akasa. Vayu (air) has the power to sustain life. This power is represented by hydrogen and oxygen in the atmosphere. Oxygen has this Divine life sustaining potency. The Divine is thus present in air in the form of Prana (life-giving breath). This is the matter of daily experience for everyone. When somebody faints, the people around him are cleared so that he may have more air and breathe more freely. This is the recognition of the presence of the life-energy in air. In fire, the Divine is present as an alarm-signaller. Even when a fire is mild, people are careful. 224

225 Consciously or otherwise, when we have to deal with fire, we develop a sense of cautiousness. In water, the Divine is present as Prajna (Constant Integrated Awareness). The scriptures declare: Prajnaanam Brahma (Integrated Awareness is Brahman). This Prajna arises out of water. When a person becomes unconscious, water is sprinkled on him to restore consciousness. The potencies present in the five elements The fifth element is the Prithvi (earth). In the earth, Chetana-shakthi (consciousness) is present. The potencies present in the five elements Prajnashakthi (Integrated Awareness), Jaagrata-shakthi (the awakening or warning potency), Chetana-shakthi (Consciousness), Sabda-shakthi (the potency of sound) and Jiva-shakthi (life-sustaining potency) are all different forms of the Divine power. Those who are engaged in the Angavathi sadhana regard the five elements as manifestations of the Paramatma (Supreme) and offer worship to them. The third sadhana is Anyavathi. In this sadhana the Divine is worshipped on the basis of certain insignia in a particular form like that of Vishnu or Shiva. Shiva, for instance, is envisaged as adeity with the trident, the damaru, three eyes and is worshipped in this form. Similarly Rama is pictured as one bearing the Kodanda bow and Krishna as the Lord with the flute, wearing a peacock feather on his head. In this manner each deity is distinguished by certain special insignia for purposes of worship. Nidhaanavathi is the common type of Sadhana Next is Nidhaanavathi. This is the common type of sadhana practised by most people today. It comprises the nine types of worship practised by devotees: Sravanam, Kirtanam, Vishnusmaranam, Paadasevanam, Vandanam, Archanam, Daasyam, Sneham and Atmanivedanam. The fifth sadhana is Swarupaatmaka Jnanam. This sadhana aims at achieving the realisation that every individual is the embodiment of the Divine and hence the Divine is present in everyone. The Gita declares: All feet are His; all eyes, heads and mouths are His. That means, all human forms are Divine. True education should enable one to realise his inherent Divinity. We speak often about prayer. Prayer does not mean petitioning to God. Prayer is an index of the experience of Atmic bliss. It is a means of sharing this bliss, spreading it all around, being immersed in that bliss. Prayer must come from the heart. Prayer that is not heartfelt is utterly useless. The Lord will accept a heart without words. But He will not accept words and prayers that do not come from the heart. This is why God is described.as Hridayesa (the Lord of the Heart). It 225

226 is only when you have faith in this that you will be able to manifest your divinity. Regard the body as a temple in which the Trinity Brahma, Vishnu and Maheswara reside. There are no separate places where Brahma, Vishnu or Easwara dwell like Vaikunta or Kailas. These are the delusions born out of ignorance. God is inside you, outside you, around you. You have to recognise this truth and live according to it. Chittibabu (who had addressed the gathering earlier) referred to persons who are racked by doubts all the time. As long as you are filled with doubts, you cannot experience peace or happiness. We must perform all actions in the firm belief that we are God and God is in us. We must experience this sense of ekatwam (oneness). From Unity to Divinity What is the use of all the sadhanas you are doing? Only when the underlying unity of the Satwa, Rajo and Tamo Gunas is recognised can you experience the bliss of Self-realisation. For realising the Atma (Self) there is no need to go to any place. Do not imagine that the Divine comes from somewhere to give you darshan. What need is there for One who is Omnipresent to go from place to place? The Divine is beyond coming and going. Realise the importance of unity. To achieve unity you have to cultivate purity. Where you have purity, you realise Divinity. Today you have no unity, purity or divinity. You have only community in the narrow sense of mine and thine. You must develop fraternal feelings, without regard to barriers of race, religion, caste and class. When you develop this sense of spiritual kinship, the nation will progress and prosper. In the name of Guru Pournima, you perform some pujas for some persons and waste your lives. There is only one Guru. He is God. That Guru is within you. You are seeking the Guru all over the world. Your gunas (qualities) are in you in the form of Brahma, Vishnu and Maheswara, and can protect you, elevate you or ruin you. When you act righteously and pursue the right path, they will protect you by their Vishnutva (Divine potency). Do not give up God; realise God is one Sin or God have no separate existence. Our actions and thoughts assume the forms of sin or merit as the case may be. The royal road to happiness and the removal of sorrow is fight action. The essence of all religions, all teachings and spiritual paths is only one thing: Love. Develop that Divine Love. Above all, whatever your difficulties, whatever the ordeals you have to undergo, in any situation, do not give up God. God is One. Whether you are affluent or 226

227 destitute, whether you are a scholar or an ignoramus, whatever troubles you may be faced with, whatever spiritual practices you may adopt, whether you are regarded as a sinner or a saint, Do not give up God and realise God is One. श र र उव च Chapter Fifteen Bhakti Yoga भक त स त क द श द व ज यत व कथ चन. यय मनव मणर प त लभत क ष त त. तद ब र मह मगररज क मय त ऽन ग रह यमद [1] श र भगव न व च य व द ध ययन यज ञअ द न मन मवमव मन च. दपमणम य क य मत स भ स मप रय [2] नयमभस म स द य मवश द ध श र मत रय लय त. अम ररर त मदमभ मन त रमभ न त र य यथ मवम [3] उद लयमत ग त र मण त न च चममत मप. तस म त परतर भक त म र न मवद त [4] सवमद मशरस कण र द र क ष न ध रय त त य. पञ च क षर जपरत स भ स मप रय [5] Sri Rama said: What is meant by devotion to you? How does it take birth? And how does one gain the supereme happiness called liberation by devotion to you, please explain me O Shiva! Sri Bhagawan said: One who studies Vedas or does the sacrificial rituals and offers his actions to me, he is my favorite devotee. One who applies the holy ash all over his body and worships me with devotion; there is no other devotee dearer than such a one to me. One who wears Rudraksha beads on his hair and neck, one who constantly chants my Panchakshari mantra, both these types of devotees are my favourite and very dear to me. भस म न न भस मश य सवमद मवमजत क तन द रय. यस त र द र जप मन नर त मच य न नन [6] स त न व च द ह न मशव स ज यत स वय. जप द र द रस मन तथ थवममशर पर [7] 227

228 क वल पमनषत स श व त श वतर व च. तत परतर भ ल क न मवद त [8] अन त र मदन स म दन त र स म त क त क त त. अन त र भ त व य यत प रवक म त ण [9] One who applies holy ash all over his body, sleeps in ash conquering his wild senses, and recites the Sri Rudram hymn with a cleansed heart, and one who recites Atharvasiras hymns, Kaivalyopanishat hymns, Svetasvatara hymns such a one becomes Shiva (me) in the very same life. There is none superior than that kind of devotees in this world. Now I ll tell you the details of the thing which is beyond the Dharma and Adharma, which is beyond the cause and effect, and which is beyond the past and future. Listen! वदक त यत पद व द श स मण मवमव मन च. सव पमनषद स र दर ध न घ तम व द त [10] यमद ब रह मचय चरक त नय सद. तत त पद स ग रह ण ब रव य म मत यत पद [11] एतद व क षर ब रह म एतद व क षर पर. एतद व क षर ज ञआत व ब रह मल क ह यत [12] छन दस यस त न न षभत व न च मदत. इद व पमत स त र तस य च रण त [13] The kind of supreme state (parama padam), which is the message of I vedas obtained as like as butter is obtained from the curd. That Paramapadam to obtain which the sages follow the path of Brahmacharya, such a paramapadam related details I would tell you in short now. That is the Omkara. That is the indestructible Parabrahman. People attain to Brahman after knowing the Omkara. That is imperishable. That is Param. Among all the chhandas when compared to cows this Omkara is like the Bull. This is the one which liberates one from the Samsaara. स मपमहत क श ब रह म यत पर म मत [14] चतस रस तस य त र स य रक र क रक तथ. क रश वस न ऽ म त र मत पररक मतमत [15] प वमत र भ श ऋग व द ब रह म ष टवसवस तथ. 228

229 ग हमपर त श ग यत र गङ प र त सवस तथ [16] मद वत य च भ व मव र द र ऽन ष ट ब यज स तथ. य न दमक षण म श ध यक तन दनसवस तथ [17] त त य च स व स न मदर त श ह श वर. अम र हवन यश जगत च सरस वत [18] त त य सवन प र थवमत व न यन त. चत थ य वस न ऽ म त र स स ल कग [19] अथव ममङ रस स वतमक ऽम श हस तथ. मवर सभ य वसथ य च श त मद रयमज ञअप क [20] Blanketed by the divine knowledge in the parabrahmakosam resides this Pranava which has four syllables Akara (A), ukara (U), makara (M), ardhamatra (half note this Ardhamatra has been stated in terms of Aagama and not in terms of grammar). For the Akara, earth, rigveda, lord Brahma, eight vasus, Grihapatya fire, gayatri, ganga, are the deities. For the Ukara, Bhuvarloka, Vishnu, rudra, Anushthup chhandas, Yajurveda, yamuna river, Dakshina fire, are the deities. For the makara, Suvarloka, samaveda, surya, maheshwara, Ahavaneeya fire, jagati chhandas, Saraswati are the deities. For the fourth Ardhamatra, Samvartaka fire, Atharva Veda, Atharvangirasa, Virat Sadhyas are the deities. प रथ र वण म स य द मद वत य भ स वर त. त त य मवद य द भ स य त थ श क लवमणमन [21] सव ज त ज य न तद ङ क र प रमतमष ठत. मवश व भ त च भ वन मवमचत र बह तथ [22] ज त च ज य न यत तत सव र द र उच यत. तक तस मन न व प न प र ण सवम ङ क र उच यत [23] प रमवल न तद ङ क र पर ब रह म सन तन. तस म द ङ क रज प य स न त र स शय [24] The first note Akara remains of red colour, second note Ukara of golden colour, third one of lightening hue, fourth one of white color. This entire creation with the past, present and future universes is established in the Omkara. That which is born, which is yet to be born everything is Rudra alone. All the pranas reside in 229

230 him. Scriptures voice the fact that everything is non-dual from Rudra who is the Omkara. That s why Omkara and Shiva are non-different. Because the eternal brahman is established in this Omkara, those who chants Omkara would get liberated for sure beyond any doubts. त र त स म तमव व म श व व म स ह त. भस म मभ न त र य य त प रणव न प रप जय त [25] तस म त परतर भ ल क न मवद त [26] श ल द मवव व म भस म द य मभ क तन त त. य मवमल मत ग त र मण स श द र ऽमप मव च यत [27] क शप ष प मबमल वदल प ष प व म मगररस भव. य चमयत मनर त प रणव न मप रय मह स [28] प ष प फल स ल व पत र समलल व व. य दद त प रणव मह य तत क म ग मणत भव त [29] अमह स सर त स त य श चम क तन द रयमनग रह. यस य स ध ययन मनर त स भ स मप रय [30] With the holy ash obtained from the sacrificial altar, one who worships me by uttering Pranava, there doesn t remain any second to such a devotee. Even a shudra gets liberated if he applies the holy ash obtained from the sacrificial house on his body. One who worships me with darbha grass, with Bilva leaves uttering Pranava he becomes my favorite one and his merits get multiplied by a factor of billion. One who is serene, honest, truthful, loves all creatures, remains clean, is a conquerer of his senses, and studies the scriptures to attain knowledge; such a devotee becomes my loved devotee. प रद ष य स थ न गत व प जयत त. स पर मश रय प न मत पश न मय मवल यत [31] अष टय च चत दमश पवमण र भय रमप. भ मतभ मषतसव ग य प जयमत मनमश [32] क पक ष मवश ष ण स भ स मप रय [33] एक दश प ष य व य प जयमत मनमश. स व र मवश ष ण स भ न नश मत [34] 230

231 पञ च त स न पय द पञ चगव य न व प न. प ष प दक क शजल स तस म न नन मप रय [35] In the early morning time one who goes to Shiva temple and worships me he would gain lot of wealtha and prosperity and after death would merge in me. On the Ashtami day (eighth day) or Chaturdasi day (fourteenth day) by applying holy ash people who worship me at night time they become prime devotees. When I am worshiped in the Krishnapaksha (fortnight after the dull moon day), they can gain additional benefits. Either on Monday, or on the Ekadashi 9eleventh) day, by observing fasting one who worships me at night such a devotee wuld never run into any problems in life. With panchamrita (milk, curd, sugar, honey, ghee), and with flowers and water one who does Abhishekam (offering) to me, he becomes very dear to me. पयस समपमष व मप न क ष रस न व. पक व फलज न मप न ररक रजल न व [36] गन ध दक न व य र द र न त स रन. अमभमषञ च त तत न न कमश क तत प रयतर [37] आमदर त मभ ख भ त व ऊध वमब ह जमल क तस थत. ध य यन रमवमबम बस थ थव मगरस जप त [38] प रमवश न शर र ऽस ग ह ग हपमतयमथ. ब हद रथ र व द व य द वव रत मन च [39] तद गय ज यद ह श य ग यमत ग रत. इह मश रय पर भ क त व स य ज य प न य त [40] ईश व स य मद न त न य जप मन नर त ग रत. त स य ज य व प न मत ल क ह यत [41] भक त य ग य प र एव रघ क ल व. सवमक प रद त त मक न त म मस [42] With milk, ghee, honey, sugarcane juice, mango juice, coconut water, sandal paste, using any of these substances one who does Abhishekam to be uttering Rudra hymns, there is none who is more dearer than him to me. One who stands inside the water facing east I raising his two hands upwards considering me in the rising sun one who chants the Atharvangirasa hymns would merge in me as easily as one enters freely in his own house without any restrictions. The 231

232 sacrifices related to Vamadevyam, Devavratam, Brihadradantam one who performs for me he would gain all riches in his life and after death would reach my abode. One who regularly chants the hymns of the Isavasya Upanisad, they would reach my abode. Therefore O son of Dashratha!, this Bhakti Yoga as preached by me when read by anyone, has the capability to fulfil all desires and gives salvation. If you have further questions to ask, you may do so. Here ends the fifteenth chapter of Shiva Gita from padma Purana Uttara khanda. Thoughts on Chapter Fifteen Bhakti Yoga The term Bhakti is used in a variety of ways. 1.Most simply, bhakti refers to the common religious devotion that is held in the heart of a devoted person of any spiritual faith. 2.Bhakti can also refer to a practice of yoga (Bhakti-yoga), a spiritual discipline meant to bring one to a state of pure love of God. 3.More specifically, the term Bhakti can refer to the devotional interpretation of Vedanta. Vedanta is the most popular of India s six classical schools of philosophy and the primary influence in Hinduism. 4.Bhakti also is used to refer to a trend within the history of Indian spirituality the Bhakti Movement. 5.Finally, the word Bhakti refers to the perfected state of consciousness exclusive and continuous love of God, the natural condition of the soul; eternal, enlightened bliss. So, when we speak of Bhakti, we could be referring to an emotion, a practice, a school of philosophical thought, a popular movement, or a state of consciousness. The common thread that connects all of these uses of the term is its relation to the souls dormant love for God that is seen as the very essence of our being. The idea that the very purpose of human life is uncovering that essence is found throughout the worlds spiritual traditions. In India, the second and first thousands years BCE are known as the Vedic Period, named so due to the influence of the Vedas, a vast body of Sanskrit scripture. Large segments of the Vedas stress a gradual process of elevation trough a complex system of rites and rituals, the performance of which were reserved for an exclusive priesthood. Great emphasis was placed upon social ordering according to caste. It was widely believed that spiritual progress was to 232

233 be achieved through the meticulous performance of ritual. The scripture that taught the rituals were in the Sanskrit language, which was only known to the priestly caste. Beginning in the 6 th century CE a new movement developed around the writings of mystics who extracted the devotional essence from the Vedas, deemphasizing the particular formalities of ritual or caste. Prominent among these are the Alvars, twelve South Indian mystics who expressed their intimate love and longing for God through song and poetry. These devotional sentiments were gradually expanded upon, supported philosophically and organized into a method of devotional yoga by saintly philosophers such as Ramanuja and Madva. They were followed centuries later by prominent saints and teachers such as Sri Chaitanya, Sri Vallabha, Nimbarka, Meera Bai, Tukarama and many others. The widespread effect of the teachings of these saints eventually became known as the Bhakti Movement. By focusing on sincere devotion, rather than mere ritual, barriers of language and class distinctions were broken down. Over the centuries, the Bhakti Movement has gone on to promote devotion through philosophy and art, by ever expanding lineages, many of which still flourish today, each with their own unique contribution. Types of Bhakti in Detail Bhakti is of various kinds. One classification is Sakamya and Nishkamya Bhakti. Sakamya Bhakti is devotion with desire for material gains. A man wants wealth with this motive practices Bhakti. Another man wants freedom from diseases and therefore does Japa and offers prayers. A third one wants to become a Minister and does Upasana with this aim. This is Sakamya Bhakti. Whatever you want the Lord will certainly give you, if your Bhakti is intense and if your prayers are sincerely offered from the bottom of your heart. But you will not get supreme satisfaction, immortality and Moksha through Sakamya Bhakti. Your Bhakti should always be Nishkamya Bhakti. God has already given you a good position, a good job, wife and children and enough wealth. Be contented with these. Aspire for Nishkamya Bhakti. Your heart will be purified and the Divine Grace will descend upon you. Be in communion with the Lord, you will become one with the Lord and you will enjoy all the Divine Aisvaryas (Divine attributes like wisdom, renunciation, power, etc.). All the Vibhutis (Special forms in which the Lord manifests) of the Lord He will give you. He will give you Darsan. He will help you to dwell in Him. At the same time He will give you all the Divine Aisvaryas also. Another classification of Bhakti is Apara-Bhakti and Para-Bhakti. Apara-Bhakti is for beginners in Yoga. The beginner decorates an image with flowers and garlands, rings the bell, offers Naivedya (food-offerings), wave lights; he 233

234 observes rituals and ceremonies. The Bhakta here regards the Lord as a Supreme Person, who is immanent in that image and who can be propitiated through that form only. He has no expanded heart. He is a sectarian. He dislikes other kinds of Bhaktas who worship other Devatas. Gradually, from Apara-Bhakti, the devotee goes to Para-Bhakti, the highest form of Bhakti. He sees the Lord and Lord alone everywhere and feels His Power manifest as the entire universe. Thou art allpervading; on what Simhasana shall I seat Thee? Thou art the Supreme Light, in whose borrowed light the sun, the moon, the stars and the fire shine; shall I wave this little Deepa or light before You? thus the devotee recognizes the transcendental nature of God. Para-Bhakti and Jnana are one. But every Bhakta will have to start from Apara-Bhakti. Before you take your food, offer it to God mentally; and the food will be purified. When you pass through a garden of flowers, mentally offer all the flowers to the Lord in Archana (offering flowers in worship). When you pass through the bazaar and see a sweetmeat shop, offer all the sweetmeats as Naivedya to the Lord. Such practices will lead to Para- Bhakti. Bhakti is also classified into Gauna-Bhakti and Mukhya-Bhakti. Gauna-Bhakti is the lower Bhakti and Mukhya-Bhakti is the higher type of Bhakti. Go from stage to stage. Just as a flower grows in the garden, so also gradually develop love or Prem in the garden of your heart. The enemy of devotion is egoism and desire. Where there is no Kama or desire, there alone will Rama (the Lord) manifest Himself. The enemies of peace and devotion are lust, anger and greed. Anger destroys your peace and your health also. When a man abuses you, keep peaceful. When blood begins to boil, it is impoverished. You lose vitality if you become a prey to fits of temper. How to cultivate Bhakti It would be a gross mistake if you consider Bhakti as merely a stage of emotionalism, while it is actually a thorough discipline and training of one s will and the mind, a sure means to intuitive realization of God Almighty through intense love and affection for Him. It is a means to thorough apprehension of the true knowledge of Reality, beginning from the ordinary form of idol worship right upto the highest form of cosmic realisation of your oneness with Him. You can achieve this by following the eleven fundamental factors which Sri Ramanuja had prescribed. They are Abhyasa or practice of continuous thinking of God; Viveka or discrimination; Vimoka or freedom from everything else and longing for God; Satyam or truthfulness; Arjavam or straightforwardness; Kriya or doing good to others; Kalyana or wishing well-being to all; Daya or compassion; Ahimsa or non-injury; Dana or charity; and Anavasada or cheerfulness and optimism. 234

235 People put a question: How can we love God whom we have not seen? Hmm. 235

236 236

237 Live in the company of saints. Hear the Lilas of God. Study the sacred scriptures. Worship Him first in His several forms as manifested in the world. Worship any image or picture of the Lord or the Guru. Recite His Name. Sing His glories. Stay for one year in Ayodhya or Brindavan, Chirakut or Pandhapur, Benares or Ananda Kutir. You will develop love for God. Every act must be done that awakens the emotion of Bhakti. Keep the Puja(worship) room clean. Decorate the room. Burn incense. Light a lamp. Keep a clean seat. Bathe. Wear clean clothes. Apply Vibhuti (sacred ash) or Bhasma, and Kumkum on the forehead. Wear Rudraksha or Tulasi Mala. All these produce a benign influence on the mind and elevate the mind. They generate piety. They help to create the necessary Bhava or feeling to invoke the Deity that you want to worship. The mind will be easily concentrated. Practice of right conduct, Satsanga, Japa, Smarana, Kirtan, prayer, worship, service of saints, residence in places of pilgrimage, service of the poor and the sick with divine Bhava, observance of Varnashrama duties, offering of all actions and their fruits to the Lord, feeling the presence of the Lord in all beings, prostrations before the image and saints, renunciation of earthly enjoyments and wealth, charity, austerities and vows, practice of Ahimsa, Satyam and Brahmacharya all these will help you to develop Bhakti. 237

238 Bhavas in Bhakti When the devotee grows in devotion there is absolute self-forgetfulness. This is called Bhava. Bhava establishes a true relationship between the devotee and the Lord. Bhava then grows into Maha-Bhava wherein the devotee lives, moves and has his being in the Lord. This is Parama-Prema, the consummation of love or Supreme Love. There are five kinds of Bhava in Bhakti. They are Shanta, Dasya, Sakhya, Vatsalya and Madhurya Bhavas. These Bhavas or feelings are natural to human beings and so these are easy to practice. Practice whichever Bhava suits your temperament. In Shanta Bhava, the devotee is Shanta or peaceful. He does not jump and dance. He is not highly emotional. His heart is filled with love and joy. Bhishma was a Shanta Bhakta. Sri Hanuman was a Dasya Bhakta. He had Dasya Bhava, servant attitude. He served Lord Rama whole-heartedly. He pleased his Master in all possible ways. He found joy and bliss in the service of his Master. In Sakhya Bhava, God is a friend of the devotee. Arjuna had this Bhava towards Lord Krishna. The devotee moves with the Lord on equal terms. Arjuna and Krishna used to sit, eat, talk and walk together as intimate friends. In Vatsalya Bhava, the devotee looks upon God as his child. Yasoda had this Bhava with Lord Krishna. There is no fear in this Bhava, because God is your pet child. The devotee serves, feeds, and looks upon God as a mother does in the case of her child. The last is Madhurya Bhava or Kanta Bhava. This is the highest form of Bhakti. The devotee regards the Lord as his Lover. This was the relation between Radha and Krishna. This is Atma-Samarpana. The lover and the beloved become one. The devotee and God feel one with each other and still maintain a separateness in order to enjoy the bliss of the play of love between them. This is oneness in separation and separation in oneness. Lord Gauranga, Jayadeva, Mira and Andal had this Bhava. A Caution: Madhurya Bhava is absolutely different from conjugality of earthly experience. One should not be mistaken for the other. Earthly conjugality is purely selfish and is undertaken only because it gives pleasure to one s own self. But in love for God it is because it gives pleasure to God and not for the sake of the devotee. Divine love is not selfish. It is born of sattva. But earthly lust is born of rajas and attachment to bodies. Earthly conjugality is the outcome of self-regarding egoistic feeling, while divine communion is the outcome of otherregarding feeling devoid of egoism. Strong selfishness is the root of worldly passion; divine love is the product of loss of egoism. This is the greatest 238

239 difference between lust (kama) and divine love (prema). The two are related as darkness is related to light. No development of earthly affection, however perfect it may be, can lead one to supreme joy of divine communion. Lust lurks in the heart due to the passion that burns in the core of things. Divine love is unknown to the man of the world, however religious he may be. The secret of divine love cannot be understood, and should not be tried to be understood, so long as man is only a man and woman only a woman. The austere transformation of the human into the divine is the beginning of true love for God. Nava-Vidha-Bhakti Devotion to God is developed in nine different ways. It is supreme commitment to God through a Bhava predominant in the devotee. Intense love is the common factor in all the nine modes. Exclusive love for God is expressed through various methods. All Bhaktas of this type are above the formalities of the world. They are untouched by the laws of human Dharma and are out and out concerned with God. Good conduct which is in accordance with perfect moral law is an auxiliary to pure Bhakti and it follows the true Bhakta wherever he goes. One cannot develop true devotion to God if he is crooked in his heart, if he has got objects of love in this world, if he is tempted by charming worldly things, if he wishes to take care of his wife, children and relatives, if he wishes to feed his body well, if he wishes to earn a great name in the world, if he wants to establish a permanent fame on earth, if he does not like to part with the alluring contents of the world. Perfect detachment from all objects is a preliminary to real devotion. Vairagya is the product of real love for God. One who has love for the world cannot have love for God. Where there is Kama, there cannot be Rama and where there is Rama there cannot be Kama. Love for the world and love for God are diametrically opposite things. One has to be renounced for the attainment of the other. This renunciation can be acquired through the nine forms of Bhakti. In the Srimad-Bhagavata and the Vishnu Purana it is told that the nine forms of Bhakti are: 1.Sravana (hearing of God s Lilas and stories), 2.Kirtana (singing of His glories), 3.Smarana (remembrance of His name and presence), 4.Padasevana (service of His feet), 5.Archana (worship of God), 6.Vandana (prostration to Lord), 239

240 7.Dasya (cultivating the Bhava of a servant with God), 8.Sakhya (cultivation of the friend-bhava) and 9.Atmanivedana (complete surrender of the self). A devotee can practice any method of Bhakti which suits him best. Through that he will attain Divine illumination. Sravana is hearing of Lord s Lilas. Sravana includes hearing of God s virtues, glories, sports and stories connected with His divine Name and Form. The devotee gets absorbed in the hearing of Divine stories and his mind merges in the thought of divinity; it cannot think of undivine things. The mind loses, as it were, its charm for the world. The devotee remembers God only even in dream. The devotee should sit before a learned teacher who is a great saint and hear Divine stories, or read books from Spiritual Masters. He should hear them with a sincere heart devoid of the sense of criticism or fault-finding. The devotee should try his best to live in the ideals preached in the scriptures. One cannot attain Sravana-Bhakti without the company of saints or wise men. Mere reading for oneself is not of much use. Doubts will crop up. They cannot be solved by oneself easily. An experienced man is necessary to instruct the devotee in the right path. King Parikshit attained Liberation through Sravana. He heard the glories of God from Suka Maharishi. His heart was purified. He attained the Abode of Lord Vishnu in Vaikuntha. He became liberated and enjoyed the Supreme Bliss. Kirtana is singing of Lord s glories. The devotee is thrilled with Divine Emotion. He loses himself in the love of God. He gets horripilation in the body due to extreme love for God. He weeps in the middle when thinking of the glory of God. His voice becomes choked, and he flies into a state of Divine Bhava. The devotee is ever engaged in Japa of the Lord s Name and in describing His glories to one and all. Wherever he goes he begins to sing and praise God. He requests all to join his Kirtana. He sings and dances in ecstasy. He makes others also dance. Smarana is remembrance of the Lord at all times. This is unbroken memory of the Name and Form of the Lord. The mind does not think of any object of the world, but is ever engrossed in thinking of the glorious Lord alone. The mind meditates on what is heard about the glories of God and His virtues, Names, etc., and forgets even the body and contents itself in the remembrance of God, just as Dhruva or Prahlada did. Even Japa is only remembrance of God and comes under this category of Bhakti. Remembrance also includes hearing of stories pertaining to God at all times, talking of God, teaching to others what pertains to God, meditation on the attributes of God, etc. Remembrance has no particular 240

241 time. God is to be remembered at all times without break, so long as one has got his consciousness intact. Padasevana is serving the Lord s Feet. Actually this can be done only by Lakshmi or Parvati. No mortal being has got the fortune to practice this method of Bhakti, for the Lord is not visible to the physical eyes. But it is possible to serve the image of God in idols and better still, taking the whole humanity as God. This is Padasevana. Padasevana is service of the sick. Padasevana is service of the whole humanity at large. The whole universe is only Virat- Swarupa. Service of the world is service of the Lord. Archana is worship of the Lord. Worship can be done either through an image or a picture or even a mental form. The image should be one appealing to the mind of the worshipper. Worship can be done either with external materials or merely through an internal Bhava or strong feeling. The latter one is an advanced form of worship which only men of purified intellect can do. The purpose of worship is to please the Lord, to purify the heart through surrender of the ego and love of God. Vandana is prayer and prostration. Humble prostration touching the earth with the eight limbs of the body (Sashtanga-Namaskara), with faith and reverence, before a form of God, or prostration to all beings knowing them to be the forms of the One God, and getting absorbed in the Divine Love of the Lord is termed prostration to God or Vandana. The ego or Ahamkara is effaced out completely through devout prayer and prostration to God. Divine grace descends upon the devotee and man becomes God. Dasya Bhakti is the love of God through servant-sentiment. To serve God and carry out His wishes, realizing His virtues, nature, mystery and glory, considering oneself as a slave of God, the Supreme Master, is Dasya Bhakti. Serving and worshipping the Murtis in temples, sweeping the temple premises, meditating on God and mentally serving Him like a slave, serving the saints and the sages, serving the devotees of God, serving poor and sick people who are forms of God, is also included in Dasya-Bhakti. To follow the words of the scriptures, to act according to the injunctions of the Vedas, considering them to be direct words of God, is Dasya Bhakti. Association with and service of love-intoxicated devotees and service of those who have knowledge of God is Dasya Bhakti. The purpose behind Dasya Bhakti is to be ever with God in order to offer service to Him and win His Divine Grace and attain thereby immortality. 241

242 Sakhya-Bhava is the cultivation of the friend-sentiment with God. The inmates of the family of Nandagopa cultivated this Bhakti. Arjuna cultivated this kind of Bhakti towards Lord Krishna. To be always with the Lord, to treat Him as one s own dear relative or a friend belonging to one s own family, to be in His company at all times, to love Him as one s own self, is Sakhya-Bhava of Bhakti-Marga. How do friends, real friends, love in this world? What an amount of love they possess between one another? Such a love is developed towards God instead of towards man; physical love turned into spiritual love. There is a transformation of the mundane into the Eternal. Atma-Nivedana is self-surrender. The devotee offers everything to God, including his body, mind and soul. He keeps nothing for himself. He loses even his own self. He has no personal and independent existence. He has given up his self for God. He has become part and parcel of God. God takes care of him and God treats him as Himself. Grief and sorrow, pleasure and pain, the devotee treats as gifts sent by God and does not attach himself to them. He considers himself as a puppet of God and an instrument in the hands of God. This self-surrender is Absolute Love for God exclusively. There is nothing but God-consciousness in the devotee. Even against his own wishes, the devotee shall become one with God and lose his individuality. This is the law of being. The highest truth is Absoluteness and the soul rises above through different states of consciousness until it attains Absolute Perfection when it becomes identical with God. This is the culmination of all aspiration and love. The nine modes of Bhakti are the ways in which a devotee attains the Supreme Ideal of life. A devotee can take up any of these paths and reach the highest state. The path of Bhakti is the easiest of all and is not very much against the nature of human inclinations. It slowly and gradually takes the individual to the Supreme without frustrating his human instincts. It is not direct assertion of God, but a progressive realization of Him. Fruits of Bhakti Bhakti softens the heart and removes jealousy, hatred, lust, anger, egoism, pride and arrogance. It infuses joy, divine ecstasy, bliss, peace and knowledge. All cares, worries and anxieties, fears, mental torments and tribulations entirely vanish. The devotee is freed from the Samsaric wheel of births and deaths. He attains the immortal abode of everlasting peace, bliss and knowledge. The fruits of Bhakti is Jnana. Jnana intensifies Bhakti. Even Jnanis like Sankara, Madhusudana and Suka Dev took to Bhakti after Realization to enjoy the sweetness of loving relationship with God. 242

243 Knowledge or wisdom will dawn by itself when you practice Bhakti Yoga. Bhakti is the pleasant, smooth, direct road to God. Bhakti is sweet in the beginning, sweet in the middle and sweet in the end. It gives the highest, undecaying bliss. Kindle love divine in thy heart, for this is the immediate way to the Kingdom of God. Pray to the Lord. Sing His glory. Recite His Name. Become a channel of His grace. Seek His will. Do His will. Surrender to His will. You will become one with the cosmic will. Surrender unto the Lord. He will become your charioteer on the field of life. He will drive your chariot well. You will reach the destination, the Abode of Immortal Bliss. श र र उव च Chapter Sixteen Mokshadhikari Nirupanam भगवन क ष ग यस त य सयग द ह त. तत र म क ररण ब र मह तत र स शय ह न [1] श र भगव न व च ब रह मक षत रमवश श द र क तस यश त र म क ररण. ब रह मच र ग हस थ व.आन पन त ऽथव मद वज [2] वनस थ व ऽवनस थ व यमत प श पतव रत. बह न त र मक न यस य भक त मशव चमन [3] स एव त र म क र स य न न न मचत त कथ चन. जड ऽन ध बम र क मन श च क मवमजमत [4] अज ञओपह सक भ भ मतर द र क ष ररण. मल मगन यश व द व मष ट त न व त र म क ररण [5] Sri Rama said: O Parameshwara! You have explained in very detail the path to liberation. Hence now kindly explain which kind of people become eligible for 243

244 attaining such salvation. I have great doubts on that matter. Sri Bhagawan said: Brahmana, Kshatriya, vaishya, Shudra, stree, everyone is eligible for attaining salvation. Eitehr one is a celibate or a householder or has become a forest dweller, or without going to forest also follows Pashupata Vrata Deeksha, or one who worships Shiva (me) regularly and is my devotee, every such category of people are eligible for attaining salvation. However, a Jada (atheist), deaf, blind, dumb, of uncleansed heart, who doesn t perform any virtuous deeds, ignorant, a fake devotee, one who insults / hates people wearing Rudraksha ash and lingas such categories of people would not attain to salvation. N.B:- Here Blind, Dumb, Deaf refers to spiritual blindness, spiritual deafness, and spiritual dumbness which are the qualities of atheists. य ग र प श पत व रत द व मष ट र म प. मव व न स च य त जन क म शत रमप [6] अन कक मस ऽमप मशवज ञआनमववमजमत. मशवभक त मवह नश स स र न न व च यत [7] आस फलर ग ण य त वव मदकक ममण. द ष ट त रफल स त त न वम क ररण [8] अमव द व रक य श र श ल प ण र कक. द ह त रक ब रह म लभत दन ग रह त [9] यस य हस त च प द च नश व स स यत. मवद तपश क मतमश स त थमफल श न त [10] I who am the Guru of the Pashupati Vratam, one who hates me one who hates Vishnu, such a person even after billions of kalpas would remain in the ocean of Saamsara falling into the circle of births and deaths and would not gain Shivajnanam hence would not attain liberation. One who performs rituals or chants my name with the expectation of fruition, he would gain the desired fruition only but cannot gain liberation. One who dies in Kashi, Dwaraka, Sri Sailam, or Pundarikam with my grace they would gain Taraka Brahman and attain salvation. One whose limbs remain conquered and help him gain knowledge, do austerities, gain fame such a person only gains the fruition of pilgrimage. Others who aren t of cleansed heart gain only sins even by staying in those places of pilgrimage. मवप रस य न पन तस य मवम र व द ह त. न मभव य ह रय द ब रह म स व मननयन द त [11] 244

245 स श द र ण स स त वद वद व द न न ज यत. न स क तमन ध य न सवम एव म क ररण [12] स स र न च यत ज मशवत द त म यभ वन त. तथ द न तप व द ध ययन च न क म व. सहस र श त न हमक त सवमद ध य नक मण [13] ज मत श र ङ मन द श क ल थ मप व. आसन द मन क ममण ध य न न प क षत क वमचत [14] ग क तस तष ठन जप मप शय न व न क ममण. प तक न मप व य ध य न द व मव च यत [15] A Brahmana whose Upanayanam ritual is not performed (who doesn t have a sacred thread on his body), he should not be allowed to chant vedas in any rituals except for the Swadha, Daana, and Pitrukaryam kind of rituals. Devoid of Vedic Karmas such a Brahmana is equivalent to a Shudra. Every class of people (from all castes and creeds) have rights on doing Namasankeertanam (chanting), and Dhyanam (meditation). By connecting oneself with Shiva through meditation, the human gets liberated from the Samsaara. Therefore, danam (donations), tapas (penance), Vedadhyayanam (studying vedas) are thousand times inferior that Dhyana (meditation). One who meditates (on Shiva) while walking, standing, sleeping, or doing any work, even while indulging in sinful activities, he becomes ferried from the bondages of the Samsaara. न ह मभक र न श ऽक तस त प रर त व य न मवद त. स वल प यस य मस य त र यत हत भय त [16] आश य व भय श क क ष त व न य. व य ज न मप स मर द स त स य मत पर गमत [17] ह प प रमप स प ष ट द ह यस त स मर त. पञ च क षर व रमत स न त र स शय [18] मवश व मशव य यस त पश र त त म न त मन. तस य क ष त र ष त थ ष मक क य व न क मस [19] सव ण सवमद क य भ मतर द र क ष रण. य न थ प यय न मशवभक त भ प सत [20] 245

246 नयमभस मस य र द र क ष न स त रय त. ह प प रमप स प ष ट च यत न त र स शय [21] अन मन श वक ममण कर त न कर त व. मशवन जप द स त सवमद च यत त स [22] अ क ल त र द र क ष क त भ मत रय त त य. ह प प पप प घ रमप स प ष ट नर [23] सवमथ न पसपमक त त जन य मक कर [24] मबल व ल द यस त शर र पमल मत. अ क ल ऽ कजन स द र क त यत नर [25] There is no beginning or end to Dhyanam. One who meditates he becomes freed of all fears. Even by surprise or by fear or by sorrow one who utters my name attains to great virtues (parama gati). Even a person who is a great sinner (mahapaapi), if by any means or due to any reason if just remembers me once or utters the Panchakshari Mantra (om namah Shivaya) once he would gain liberation beyond doubt. One who sees this entire universe as Shivamayam (of being Shiva s form), he doesn t require to visit any sacred places of pilgrimage. Shiva devotees should wear holy ash and Rudraksha on their bodies, this is an important feature for the aspirants of gaining Shiva devotion. A person who applies holy ash on his body, and wears Rudraksha even if he is a great sinner he would attain to salvation. One who doesn t perform other rituals related to Shiva but only chants Shiva s name continuously, he would attain liberation for sure. A great sinner who has always been living with sinners and has accumulated nothing but sins, even such a heinous person at his death time if wears Rudraksha and applies holy ash on himself; the attendants of Yama (god of death) can not touch or near him. A person who applies the soil from a Bilva tree on his body, Yama s attendents would always remain away from him. Here ends the sixteenth of Shiva Gita from Padma Purana Uttara Khanda Thoughts on Chapter Sixteen Mokshadhikari Nirupanam Teaching from Shankaracharya, or Shankara, the Great Yogi The Supreme power assumes form from time to time to bring erring humanity back to the correct path. Leaving His all pervading spirit unaffected, He incarnates choosing a form, place and time. The form and nature He takes will 246

247 depend on the cause and circumstances leading to the Avatara. Avataras differ in the vehicles or medium through which the Supreme manifests itself, according to the requirement. This is understandable as whenever we find the emergence of a great personality of Superhuman strength advocating or championing the cause of the eternal principles and values of life and Dharma and achieving great things, we are apt to call it an Avatar. The ultimate purpose of an incarnation is always the re-establishment of right values, of Dharma in the world. Accordingly, we accept Sri Adi Shankaracharya as an Avatar of Lord Shiva. Sri Bhagavatpada Shankaracharya, was not only a great thinker and the noblest of Advaitic philosophers but he was essentially an inspired champion of Hinduism and one of the most rigorous missionary leaders in our country. No matter what superlative we wish to apply to Adi Shankara s genius, words would scarce suffice to describe even an iota of the mystic we know as Shankara! Also as a peerless mystic, Adi Shankara could well have united his ambit to only the fortunate ones. He could as well have been totally reclusive and stayed away from it all. Yet, he chose to illumine the path of divine in an exemplary manner propounding his wisdom among even the uninitiated common, ordinary people, in a manner suited to the listener s capacity. He was fully awakened and totally aware of the intricacies of the unknown, yet he was humble and wise, as only the truly great ones can be. In His missionary work of propagating the great philosophical truths of the Upanishads and rediscovering through them the true cultural basis of our nation, Acharya Shankara had a variety of efficient weapons in his resourceful armory. An exquisite thinker, a brilliant intellect, a personality scintillating super think tank with the vision of Truth, a heart throbbing with industrious faith and ardent desire to serve the nation, sweetly emotional and relentlessly logical, Adi Shankara was the fittest Spiritual General to champion the cause of Upanishads. It was indeed a vast program that Shankara accomplished within the short span of 20 effective years for at the age of 32 he had finished his work and had folded up his manifestation. From masculine prose to feminine soft songs, from marching militant verses to dancing songful words, be in the halls of Upanishadic commentaries or in the temple of Brahmasutra expositions, in the theatre of his Bhagavad Gita discourses or in the open flowery fields of his devotional songs, His was a pen that danced to the rhythm of His heart and to the swing of His thoughts. But pen alone would not have won the war of culture for our country. He showed himself to be a great organizer, a far sighted diplomat courageous hero and a tireless servant of the country. Before the advent of Sri Shankara numerous ritualistic cults engendered unclear practices which cried for reform. Sri Shankara completed this task. He gave 247

248 them a new, purer and purposeful outlook. Working through its own tradition, each system or cult was helped to discipline mind conduct and practices, to be able to progress with the higher forum of truth. The evils were cleansed in the practice of rituals and a place was assigned to each cult in what may be described as a `federation of faiths with the prospect of leading its rotary to the understanding of Upanishadic ideal. Refinement of religious beliefs and practices leads to refinement of character and social respectability. Yes, Shankaracharya, or Shankara the teacher, is one of the greatest spiritual masters in the history of India. Shankara has often been called the greatest philosopher of India, if not of all time and of the entire world. His teaching is highly rational, clear and concise, as well deeply mystical, unfolding all the mysteries of Self, God, the universe, the Absolute and immortality. Most of what today is called Advaita (non-dualistic) Vedanta reflects the mark of his insights. He is the main classical teacher of the Advaita Vedanta tradition. Shankara s greatness has been hailed by such monumental modern gurus of India as Swami Vivekananda, Swami Sivananda of Rishikesh, Ramana Maharshi, Maharishi Mahesh Yogi and Paramahansa Yogananda, to name a few. In fact, most of what Ramana Maharshi and Nisargadatta taught as Advaita is pure Shankara Advaita. Perhaps more notably, most of the original Yoga that came to the West starting with Vivekananda was styled Yoga-Vedanta, reflecting Shankara s influence, and aimed at Self-realization through meditation, not simply at skill in asana practice. Indeed Shankara has been a much more dominant figure than Patanjali in for these great Yoga-Vedanta masters and for India as a whole historically. He has been regarded as a veritable manifestation of Lord Shiva, the king of the Yogis himself, evidenced by his name Shankara, which is one of the main names for Shiva as well. Shankara is the main traditional teacher of Jnana Yoga or the Yoga of Knowledge, which is usually regarded as the highest yogic path. Even Patanjali states that liberation or Self-realization is gained by knowledge, not by any other means and makes Yoga a means of achieving that higher knowledge. Shankara s many written works, including extensive commentaries on the Upanishads,Bhagavad Gita, and Brahma Sutras, and his shorter philosophical works like Vivekachudamani or the Crest Jewel of Discriminationremain the core teachings behind Jnana Yoga even today. However, people tend to forget that Shankara was a great Raja Yogi as well, one of the greatest of all time. Shankara discusses all the main aspects of Raja Yoga in his different books and shows he knew the secrets of the chakras, mantra, pranayama, concentration and meditation, as well as the intricacies of Nirvikalpa Samadhi, the highest yogic state. Shankara s great poemsaundarya Lahiri or the Wave of Bliss remains the most famous work of Tantric Yoga and Shakti Sadhana reflecting all the secrets of Sri Vidya, mantra, yantra and Tantra. 248

249 In addition, Shankara composed more beautiful chants to the Hindu Gods and Goddesses that remain repeated and sung today probably more than any other poet. These include chants to Shiva, Sundari, Vishnu, Lakshmi, Sarasvati, Rama, Krishna and Ganesha. In these hymns he shows that he also mastered all the intricacies of Bhakti Yoga or the Yoga of Devotion and was not a mere dry philosopher. The musical cadence of some of his chants like Shivo ham, or I am Shiva, has entered into the western kirtan movement as well. Shankara is usually dated to the eighth century by western scholars but is placed much earlier by most Indian scholars. Though he lived only to the short age of 32, he left a legacy of teachings, temples and lineages that affected the whole of India and marked an entire era. Shankara s Non-dualistic Raja Yoga It has often been highlighted, particularly by academics, that Shankara does refute Samkhya-Yoga philosophy, particularly in his commentaries on Vedic texts, and so appears to be against Yoga. This is a misunderstanding. It is not the practice of Yoga overall that Shankara criticizes but the ideas of Purusha and Prakriti as separate realities and that the Purushas are many, which do occur in Samkhya and Yoga Sutra philosophy. Counter to these ideas, Shankara proclaims Kevala Advaita or pure unity as the highest reality instead. Shankara has a broader view of Raja Yoga as something more than the philosophy of Samkhya or Patanjali, and teaches his own system of Raja Yoga based upon Advaita or the non-dualistic view. It is not Yoga per se that Shankara refutes, but simply the dualistic aspects of Samkhya and Yoga philosophy, which are arguably not their real implication, or necessary for the practice of Yoga overall, which after all aims at unity consciousness. Specifically, Shankara taught a fifteenfold Raja Yoga in his important short work Aparokshanubhuti. Aparoksha refers to the knowledge gained by direct perception in consciousness itself, which is beyond both reason and sensory perception. Anubhuti is the experience of that from moment to moment as the ground of one s own being. Shankara s fifteenfold Yoga combines Raja Yoga and Jnana Yoga rather than the physical practices of Hatha Yoga. This fifteenfold Raja Yoga of Shankara is quite advanced, even for advanced Yogis. There may be not a single person in the world, much less in the West, who can follow it directly without already having undergone considerable training and preliminary support practices. We are not necessarily recommending that the ordinary Yoga student take up Shankara s Raja Yoga as their primary practice, but rather to use it to see greater depths of Yoga that remain far beyond what modern Yoga has become, particularly in its commercial and exercise approaches. In it Shankara takes the 249

250 main outer practices and techniques of Yoga and replaces them with inner meditational ways or ways of Self knowledge or the realization of non-duality. The following is a translation and short commentary of the portion of Aparokshanubhuti that deals with Raja Yoga, which also occurs in the Tejobindu Upanishad. The Sanskrit idiom is at times terse and difficult to be literal with, so I have in places opted for a degree of simplification, as well as including in brackets some important Sanskrit terms. Shankara s Yogataravalli and Saundarya Lahiri have similar ideas. We begin with a few verses earlier on in the text to put it into context. The Importance of Vichara or Inquiry Jnana Yoga or the Yoga of Knowledge is based upon deep thought, observation and inquiry (vichara). This is also the background of Shankara s Raja Yoga, without which one cannot understand it. Shankara states: 11. Without inquiry (vichara) there is no knowledge, which is not gained by any other means, just as an object is revealed only by light and not by anything else. 12. Who am I? How did this world come into being? Who is its creator? What is its material cause? This inquiry is of that kind. 13. I am not the body which is a collection of the elements, nor am I the conglomerate of the sense organs. I am distinct from all that. This inquiry is of that kind. 14. Everything arises through ignorance and is dissolved by knowledge. The different thoughts are the creator of all this. This inquiry is of that kind. 15. Of all this, the material cause is the One subtle unchangeable being, just as one finds pots made of clay. This inquiry is of that kind. 16. I am the One, subtle knower, witness and unchangeable being, of that there is no doubt. This inquiry is of that kind. Yoga is a means of gaining this higher knowledge, a practice called Sadhana in Sanskrit. In this regard, Yoga consists of two factors: The first is outer practices to purify the body and the mind so that they have the capacity to gain the higher knowledge. This consists of the outer limbs and practices of Yoga as Yama, Niyama, Asana, Pranayama, and Pratyahara, as well as the preparatory practices and sattvic life-style necessary to even begin the practice of Yama. The second consists of Dharana, Dhyana and Samadhi (yogic Samyama as all three together) as developing the higher knowledge through meditation. 250

251 However, it must also be noted that the yogic Samadhi or Samyama can be used for lesser goals than the higher Self-knowledge (Atma-Vidya or Purusha-vidya), but that is another issue and is not the true goal of Yoga. Shankara and Jnana Yoga bring clarity to the higher goal of Yoga. Shankara states that Self-realization requires knowledge, not merely Samadhi, and that this knowledge rests upon inquiry or vichara, which is a higher mental activity, not simply actions like asana or pranayama, which have value more for purifying the mind and body than for the direct realization of the Self. This means that one can practice asana and pranayama forever and still not gain liberation, though these practices may aid with physical health and psychological well-being. We must move beyond them to a deeper meditation. Even meditation cannot bring us Self-realization unless it is allied with a deeper inquiry or vichara, a meditation on the Self, rather than on other objects or ideas. On the other hand, without deep meditation, vichara or inquiry is not enough either, as it can remain merely at a conceptual level. In this regard Shankara teaches his fifteenfold Raja yoga to aid in the realization of the knowledge generated by vichara or inquiry, and as a deeper level of inquiry. Clearly the role of knowledge and vichara has not been given its proper central place in most of modern Yoga. Shankara teaches us how to bring it back. Shankara s Fifteenfold Raja Yoga 100. I will declare a fifteen limbed Yoga, for the accomplishment of the Self-knowledge taught in the previous verses. These should be practiced by all as a meditative inquiry (Nididhyasana). The previous part of the text deals with the knowledge of Advaita or nonduality. This section provides a Yoga sadhana or practice to help reveal that knowledge, without which it is likely to remain only a theory. Meditative inquiry or Nididhyasana is the third aspect of Advaitic practice following listening (Shravana) and contemplation (Manana). In the following verses Shankara provides a complete structure or system for its practice Without continual practice (nitya abhyasa), there is no attainment of the Self of Being and Consciousness (Sacchidatman). Therefore, those aspiring to the truth should continually meditate upon Brahman for their highest good Yama, Niyama, Renunciation (Tyaga), Non-speaking (Mauna), Place (Desha), Time (Kala), Asana, Mulabandha, Balance of Body (Dehasamyam), Fixing of the Gaze (Drik Sthithi), Pranayama, Pratyahara, Dharana, Atma-Dhyana, and Samadhi are the various limbs of this Yoga in order. 251

252 Classical Yoga also emphasizes continual practice, meaning the practice to control the mind through discrimination and detachment. Shankara adds several other limbs or aspects to the eight of Ashtanga Yoga, which reflect other important yogic concerns Everything is Brahman (sarvam Brahma): from that knowledge arises the control of the senses (indriya samyama). This is said to be Yama or self-control, which should be practiced at every moment Increasing the sense of commonality and decreasing the sense of difference, which grants the supreme bliss, that Niyama or restraint is practiced by the wise. Shankara dispenses with the longer description of the five or ten Yamas and Niyamas found in other Yoga texts. He emphasizes seeing everything as Brahman or God as the primary means of Yama or self-control. He also simplifies the Niyamas into promoting a greater recognition of the consciousness of oneness and the harmony of feelings arising from it Renunciation is giving up the form of the outer world from the ascertainment of the Self of pure consciousness behind it. This Tyaga is practiced by the great, from which liberation rises quickly. Shankara adds renunciation or Tyaga as an additional principle to the eight limbs of Yoga, showing the real foundation of Yoga as a movement from the outer vision to the inner awareness of the supreme Self. He is not asking us to give up anything in particular but to renounce the vision of the outer world as a separate reality, replacing it with recognizing the world as our own Self From which speech and mind return, not being able to reach, that Mauna which is attained by the Yogis should always be practiced by the wise That from which speech turns back, by what can it be spoken? What can even be said about the world by that which is devoid of sound? 109. Thus should be the practice of Mauna which is the natural state of those who know their own being. The mere refraining from speaking recommended by the sages is but a practice for those who are immature. Mauna is usually regarded as the practice of not speaking, which is an important observance along many Yoga paths. Here Shankara clarifies its higher meaning as an inner practice of dwelling in the reality beyond speech and mind. Dwelling in the higher reality beyond all words is the real Mauna, not merely refraining from verbal communication. It is a state of awareness beyond sound, from which there is no basis to speak about anything else as real. 252

253 110. Where no person is found in the beginning, end or middle, by which everything is pervaded, that place (Desha) is known to be solitude. Yoga emphasizes the right place for practice, which usually requires solitude and space. Shankara clarifies the true yogic solitude as abiding in the allpervasive space that is beyond all divisions of person or ego, not simply going to a location where there are no people From which all beings are counted, beginning with the Creator, in the blinking of an eye, that is set forth by the word Time (Kala), which is unbroken non-dual bliss. Yoga emphasizes the right time for practice, which includes special times like sunrise, sunset, new and full moons, solstices and equinoxes, eclipses and other festival days. Shankara s fifteenfold Yoga emphasizes the importance of abiding in the eternal as the primary consideration of time of practice. In that state one can experience the creation of the entire universe in every blinking of the eyes The joy that exists in the continual contemplation of Brahman, that should be known as Asana (posture or seat), not the others that destroy one s happiness By which all beings are perfected, the unchanging support of all, into which, all the Siddhas (great yogis) have entered, the wise know as Siddhasana. Shankara here defines Asana not as a sitting pose or any physical posture at all but as dwelling in the continual contemplation of the Supreme Reality. Our true dwelling should be on that ever-abiding Divine essence. Shankara only defines one Asana, which is Siddhasana, not as a physical posture but as dwelling in the consciousness of the Siddhas that perfects all things Which is the root of all beings, which root brings about the restraint of the mind, that Mulabandha should always be followed in the Yoga of the Raja Yogis. Jnana Yoga is the supreme Yoga on top of Raja Yoga. Its Mulabandha consists of holding to that Brahman which is the root of all beings and the root of the mind through which the mind is naturally controlled. The physical Mulabandha is but an outer reflection of this much greater consideration of holding to the root of all existence The balance of the limb should be known as merging into the Supreme Brahman that is the same in all beings. It is not simply the balance and straightness of the body like a dry tree trunk. Shankara even explains balance of the body not simply as keeping the spine straight, but highlights the greater practice of merging one s awareness into the 253

254 Supreme Being that is the same in all as means of a greater universal balance and merging Making one s vision of the nature of knowledge, one should see the entire world as Brahman. This is the supreme and most exalted vision, not merely gazing at the tip of the nose Where there is the cessation of the seer, the seeing and the seen, that vision should be practiced, not merely looking at the tip of the nose. Focusing or holding the gaze is another important Yoga practice. Here Shankara spiritualizes the Yogic practice of gazing at the tip of the nose and prefers the vision of the entire world as God as the real practice. If we awaken the eye of inner knowledge, wherever we look we see the supreme Reality Starting with the deeper mind holding to the reality of Brahman in all one s experiences, that restraint of all the mental activities (Nirodha sarvavrittinam) is said to be Pranayama Exhalation is said to be the negation of the reality of the outer world. The mental state of I am Brahman is said to be the inhalation of the breath The resulting state of changelessness of mind is said to be retention and the control Pranayama practiced by the wise. While for the ignorant, Pranayama is giving pain to the nose. Here we see Pranayama from the standpoint of Jnana Yoga. Exhalation is rejecting the outer world appearance as unreal. Inhalation is affirming the reality of God or the Absolute Brahman. Abiding in that state of Brahman consciousness is retention. In that state, the breath gets merged into the Supreme, even without the need for any overt pranayama techniques Seeing the state of the Self in all the objects of the senses, while diving deeply with the mind; this should be known as Pratyahara and should be practiced at every moment. Shankara s Pratyahara or control of the senses is not simply closing the senses but perceiving the inner Self behind the movement of the senses. Then all sensory activity becomes a natural type of Pratyahara Wherever the mind goes, there is the vision of Brahman. That is the Dharana of the mind, which is regarded as the supreme Dharana. Shankara defines Dharana not simply as concentration of the mind or holding it to a particular location as in the Yoga Sutras, but as seeing the Divine reality wherever the mind goes. Then all which one does is a kind of Dharana. 254

255 123. Holding the true state of mind of I am Brahman, without any other support, that is known as meditation (Dhyana) and is the giver of the supreme bliss. Shankara dispenses with preliminary meditation techniques which focus on various objects or states of mind and teaches the highest method of Atma Dhyana or meditation upon the Supreme Self The formless state of the mind that assumes the nature of Brahman again, forgetting all other thoughts, is the complete Samadhi, regarded as the state of true knowledge. Here too Shankara emphasizes the highest Samadhi of becoming one with Brahman, the supreme Reality of Being-Consciousness-Bliss. This is the highest Samadhi, the Kaivalya of the Yoga Sutras, in which there is Dharma Megha or rain cloud of the highest truth As such is the natural state of bliss, so the Yogi should practice it. All things come under his control in an instant who applies this teaching in himself Thus having completed the Sadhana, the accomplished one becomes the King of Yogis (Yogiraj). The nature of such a one is not in the sphere of speech and mind. Shankara s King of Yogis is one who has mastered this deeper Jnana Yoga, not simply one adept at asanas, pranayama or even mantras. He has full control of the mind and complete Self-realization In the practice of Samadhi, powerful obstacles do arise, such as break in attention, dullness, dwelling on outer enjoyments, dissolution, darkness, distraction, attachment to bliss, and blankness: Thus these many obstacles should be slowly removed by the knower of Brahman Through dwelling on an object, one becomes that object. Through dwelling on the void, one becomes the void. Through dwelling on Brahman one becomes perfect and full (Purna). So one should practice dwelling on that which is perfect and full. Shankara mentions in brief the obstacles (vighna) to Yoga practice, which are many and strong for all aspirants because ignorance is deeply seated within us along with its powerful karmas and samskaras. His main point is that we become whatever we most hold our minds to. Therefore if we meditate upon what is full, perfect and pure (Purna), we become everything. That is the way to overcome all obstacles Those who abandon this dwelling on Brahman that is the supreme purifier, their lives are in vain; such men are the same as animals. 255

256 131. Those who know that state of dwelling on Brahman, and knowing it give increase to it, they are the real sages (Sat Purusha), they are to be welcomed and actively present in all the three worlds Those whose thought of Brahman is ever increasing and becomes ripened again, they indeed attain the state of pure Being (Sad Brahmatam), not others who merely speak words Those who are adept in discussions of Brahman but are full of desire and devoid of the inner cognition of Brahman, they are the most ignorant, they come and go again and again One should not abide even for half a second apart from the dwelling on the state of Brahman, such as the Creator Brahma and the great sages like Sanaka and Shuka ever abide in. Shankara makes it clear that one must continually dwell on Brahman, the supreme Reality or true Self in one s mind and heart, or to speak of these teachings is only vanity and illusion. Patanjali defines Yoga as Chitta vritti nirodha or the restraint of the modalities of the mind. Shankara describes the goal of Yoga as abiding in the Brahma Vritti or the mode of the mind that assumes the nature of Brahman. It is through nirodha or restraint of the other vrittis that the Brahmavritti becomes manifest. Yet the development of the Brahmavritti is also the best means of restraining the other vrittis of the mind. The Brahmavritti merges the mind in the depths of pure consciousness. The other outer vrittis of the mind can continue at the surface like the waves on the sea or go entirely silent. It does not matter to one who dwells in Brahman. Shankara s fifteenfold Raja Yoga expands and deepens the eightfold Yoga such as taught by Patanjali. His discussion of it clears up many misconceptions about the nature of Yoga, which should lead us to pure unity consciousness. Shankara makes clear the nature of Brahman consciousness that is the real goal of Raja Yoga and that is the Supreme Self, Paramatman, and Original Purusha, Adi- Purusha By the connection of these fifteen limbs, Raja Yoga is explained. Those who are not yet spiritually ripe for this knowledge should take up Hatha Yoga For those whose minds are ripe, this knowledge is enough for realization. For all those who are devoted to guru and God, it can be attained quickly and easily. For those who are not yet ripe in their spiritual life or sadhana, the more ordinary practices of Hatha Yoga should also be included. This includes almost everyone. Thus Shankara makes it clear he is not rejecting these lesser practices 256

257 but simply adding a higher dimension to them. He also ends stressing the need for devotion as a foundation for the knowledge, which otherwise is likely to remain dry and conceptual only. Ramana Maharshi similarly states that a ripe mind (pakva manas or pakva chitta) is necessary to be able to benefit from the higher knowledge. We see here that such a ripe mind is already a high state of awareness and requires some proficiency in Hatha Yoga already or already have a strong state of sattva guna or purity in mind and body. Shankara s Jnana Yoga or Yoga of Knowledge is gained through the application of his Raja Yoga or higher Yoga practices. This in turn rests upon Hatha Yoga. In some other works of Shankara, some of these Hatha Yoga practices are also described, including Kundalini, the chakras, nadis, different pranayamas, mantras and rituals. श र र उव च Chapter Seventeen Puja Vidhanam भगवन प मजत क त र क त र व त व प रस दमस. तद ब र मह मजज ञआस वतमत हत मवभ [1] श र भगव न व च द व ग य न मप भस मन चन दन न व. मसकत मभद मर ण व प ष ण न मप मनम मत [2] ल ह न व थ रङ ण क स यखपमरमपत तल. त र प यस वण व म रत न न मन मव रमप [3] अथव प रद न व कप मर ण थव क त. प रमत मशवमलङ व द रव य र त क त त यत [4] तत र प जय त त ष फल क म ग ण त तर [5] द द र क स यल ह श प ष ण न मप मनम मत. ग महण प रमत क य म मशव शश वदभ प सत. आय मश रय क ल प त र न प न मत त क र त [6] मबल वव क ष तत फल व य प जयत नर. 257

258 पर मश रयम ह प र प य ल क ह यत [7] मबल वव क ष स मश रर त य न त क त म न जप त. एक न मदवस न व तत प रश रण भव त [8] यस त मबल ववन मनर त क क त व वस न नर. सव न त प रमसद ध यक त जप त र ण क वल [9] पवमत ग र नद त र मबल व ल मशव लय. अम ह त र क शवस य स मन व जप त त य [10] न व स य मवघ न क वमक त द नव यक षर क षस. त न स प शक त प प मन मशवस य ज य मत [11] Sri Rama said: O venerable Lord! Kindly let me know which all places if you are worshiped by a devotee you get pleased. Sri Bhagawan said: With soil, cow dung, holy ash, sandalwood paste, sand, wood, stone, gem, mercury, silver, gold, peetal (metal which resembles gold in colour), bronze, karpooram, copper etc substances either my idol or Linga symbol when prepared and worshiped, for such a devotee billion times higher fruition would be given. For a householder person, soil, bronze, iron, stone substances are the best ones for worshiping me. As the consequent fruits, he gains long life, wealth, lineage (progeny), righteousness, and sons. If I am worshipped under a Bilva tree of in the bilva fruit, the devotee gains huge amount of wealth in the life and reaches Kailasham after his death. If Mantras are chanted in front of a Bilva tree, in one day itself one gains the fruition of Purascharana Poorti. If one creates a hut in a grove of bilva trees and lives therein, he gains siddhi bt just chanting the mantras. On top of a hill, on the river bank, under a bilva tree, in a shiva temple, in the place of fire, in the place of vishnu, if someone cnahts my mantra, danavas, Yakshas, rakshasas kind of demons would not be able to bring any harm to the chanting being done, and that person remains untouched by sins and attains Shiva Sayujyam. स थक तण ल व जल व व य व क श एव व. मगर स व त ममन व य प जय त प रयत नर [12] स क त स न फल प न मत लव त र ण र घव. आत मप ज स न क तस त प ज रघ क ल व [13] त स य ज य व प न मत चण ल ऽप य त मप जय. सव मन क नव प न मत न ष य कम बल सन [14] 258

259 क मजन भव न क त क षश र व य मघ रच ममण. क श सन भव जज ञआन र ग पत रमनम मत [15] प ष ण द ख प न मत क ष ठ न न मव न गद न. वस ण मश रय प न मत भ न त न मसद ध यमत. प र ङ क ख दङ क ख व मप जप प ज स चर त [16] Inside a mountain cave, in air, near the fire, in water, on earth one who worships me in his own Atman, he always remains untouched by sins. With small efforts they can get high results. He reaches my abode after death. O Rama! There is nothing superior than Atma Puja (worshiping the Atman as the Brahman). Even a chandala attains to my abode by performing Atma Puja. One if does Japa by sitting on the Kambala (blanket) gets all his wishes. If one does the Japa of my name by sitting on Krishnaji seat, he gains liberation. Japa done by sitting on tiger skin gives liberation and wealth; on grass seat (mat) gives knowledge, on the seat of leaves gives health, on the stone when seated and japa is done it gives sorrow, on wood it gives disease (illness), on cloth it gives wealth, but however sitting on earth and doing japa is useless, it doesn t work. Doing worship of japa by facing either facing north or east is the best. Here ends the seventeenth chapter of Shiva Gita from Padma Purana Uttara Khanda. Thoughts on Chapter Seventeen Puja Vidhanam Introducing the Sadhus (part of Saints and Seers)? The sadhus are something like India s answer to the social security system. They are renunciates who have left behind all material and sexual attachments and live in caves, forests and temples all over India. The word comes from the Sanskrit to practice and the practice of meditation is supposed to be what they re about, more or less. There are around 4 or 5 million sadhus in India today and they are still widely respected, revered and even feared. No one wants the curse of a sadhu upon them. It is also thought that the austere practices of the sadhus helps to burn off their karma and that of the community at large. Thus society donates money and food to feed them. There are so many kinds of sadhus it s hard to get a grip on the whole subject. Some live in the mountains alone for years at a time, eating only a few bananas. 259

260 Others walk around with one hand in the air for decades until the fingers withdraw into a stump. And some just smoke plenty of charas and look for god in the smoke. There are naked Naga sadhus with thick dreadlocks who carry swords and there are Agora babas who may eat dog shit and keep company with ghosts in their holy path. Everything has a place in India and there are thought to be infinite paths to God. Becoming a sadhu is not for everyone. It is supposed to be the fourth phase of a Hindu s life, after studies, being a father and a pilgrim but for most it s not a practical option. There are some who fake holy status to gain respect but they are soon found out by any real baba. Becoming a sadhu is no easy option either. You have to die onto yourself and may be required to attend your own funeral before following a guru for many years. You carry his stuff, you make the fire, you bring the water and so on until you have enough experience under your belt to strike out on your own. It s been suggested that the obligatory four am early bath is enough deterrent for many would-be renunciates especially in the mountains where the water is freezing. Then sadhus will gather around the dhuni, the holy fireplace and begin with their prayers and meditation for the day. Some sadhus may go in for black magic or herbalism and will dispense cures to the local community, remove evil eyes or bless a marriage. They re a walking reminder to the average Hindu of Divinity. They re generally allowed free passage on the trains and are a closely-knit organisation. Some were even military in the old days and even now the Naga babas carry their swords with them. 40 years ago the Naga babas found their path to the River Ganges blocked by other devotees so they chopped off around a dozen heads and hundreds more died in the panicked stampedes. The big gathering of the sadhus is the Kumba Mela and it takes place every four years at various points along the holy River Ganges. Here every kind of sadhu in India comes out of the woodwork to meet up with old friends and put on a few shows. There are yogis who bury themselves underground, men who have held their hands in a fist for so long their nails now grow out the other side. One friend told me how proud he was to see his guru pull a bus along with a rope attached to his penis. Sadhus are wandering ascetics affiliated with a wide range of Hindu religious orders and schools. Found throughout India and Nepal, they are seen in towns and cities and walking along roads with begging pots and staffs. They are respected by Hindus and given food in return for their blessings and prayers. They are also known as babas. A fakir is a holy man who lives by begging. 260

261 Sadhu have been around for at least 2000 years. They were called the silent ones or the the long haired ones in ancient Vedic verses. In ancient times sadhuism was regarded as the highest form of religious life and the power of sadhu penance was such, it was said, that the gods unsuccessfully set down cosmic beauties to try to seduce them and generals laid down their arms rather than wage war against a city protects by a sadhus. Originally only Brahmins were allowed to become sadhus. Now members of any caste can become one. They take vows of chastity and poverty, adopt ascetic practices, observe certain religious regulations, survive on charities, and provide religious services to those in need. They are expected to severe ties with family or home and wear markings and clothes associated with the sect they belong too. Most sadhus are males. The few females ones are called sadvin (the feminine of sadhu). The most conservative sadhus, the nagas, wear only a loin cloth and have long stringy locks of hair that resemble dreadlocks. Some have nicknames like Long Haired Man in honour of locks that if uncoiled would reach the ground. Sadhus are revered by Hindus as representatives of the gods. Being a sadhu is one of the stages of life a person is expected to pass through. Even so in the caste system sadhus often occupy a position roughly equal to that of domestic servants. What s the difference between Sadhus, Saints and Seers? Sadhguru: A saint is a being who has attained to a certain level of pleasantness. They are good people. They have a certain pleasant energy about themselves, but they are no good as Gurus. They can only bless you. It has been the tradition that wherever you see a holy man or somebody saintly, you bow down to him to receive a little bit of blessing. His blessing will add to your life in some way, but he cannot take you to your ultimate wellbeing. Yogis are of a different kind. They are evolved in their technology. If they are real yogis who have reached a certain attainment in yoga, they know the whole technicality. Being a practitioner of yoga is one thing, but if you become a yogi, that means you have experienced the oneness of the existence. That means you know the intricacies of life. You know how to work it, but still you may not yet be enlightened. You might have known moments of union. So if you have known moments of union in your Bhava Spandana for example, we can say you are a part-time yogi! A seer may not be spiritual at all. He is somebody who has vision. You can put him more in the class of occult. Somebody may be a saint and a seer at the same time, but here I am talking about the word description as such. A seer is 261

262 somebody who is able to see things that normally people cannot see. He has a higher level of perception. You cannot put astrologers and psychics in the same class as a seer, but they also see things that a lot of people do not see. You will find any number of them in India. In Tamil Nadu, there is something called as Nadi Jyotisham [Nadi astrology]. In the northern part of Karnataka, it s a profession of a certain caste. If they just see your face, they will tell you everything about your past, and then predict your future. There used to be whole tribes like that in India, especially in Central and South India. These days, they are almost extinct, but still in small towns they come early in the morning, stand in front of your house and simply declare what is going to happen. Some of them are really good. They don t do it for money. They just walk around and when they see something, they simply speak it out loudly. So these are all seers on a minor scale. They cannot consciously see what they want to see. Once in a way, they have glimpses. Such glimpses can earn you a few rupees, but don t get you very far. They don t let you see far enough to know life in a deeper way. A sadhu means a peaceful or mild one. If you develop a strong character of your own, you will miss the character of the Creator. So you want to lower your own character and become meek. It s in this context that Jesus said, The meek shall inherit the Earth. Because only if you are meek, only if you are small, you will know the Big. If you become big, you will miss it. You don t want to grow your own characteristics and be away from the Creator. You want to keep your character as minimal as possible. It is a spiritual process. A sadhu is somebody who is working on himself so that he becomes receptive. The word enlightenment in English has become very weak. But in the context in which we are using the word right now, enlightenment means someone has reached his ultimate point of evolution. Generally, those who reach this cannot retain their body. Once you have reached your ultimate point of evolution, keeping the physical becomes difficult. So only those who get enlightened on the path of kriya are usually capable of keeping the body. If someone gets enlightened some other way, he will have to use just conscious desire as a way to keep the body. There is no other way. What you call as myself is just an accumulation of food, thoughts, and emotions. What you call as life is just pure energy. But even this energy can take form individually, apart from universal manifestation. So if the individual has to exist the individual dimension of the energy has to be maintained and kept alive. The whole spiritual process, or whatever you are referring to as enlightenment, is just that what was individual has become universal. To 262

263 maintain the universality and still maintain the individuality is a lot of balancing act. Sadhus and Sadhvis When a person renounces the worldly life and all the attachments, and is initiated into monkshood or nunhood, the man is called Sadhu, Shraman or Muni and the woman is called Sadhvi, Shramani, or Aryä. Their renunciation is total which means they are completely detached from the social and worldly activities and they do not take any part in those activities anymore. Instead, they spend their time spiritual uplifting their souls and guiding householders such as ourselves how to uplift our souls. When they get initiated into the life of Sadhus and Sadhvis, they take five major vows and act strictly in accordance with those vows. The five great vows are: 1. Pranatipätaviraman Mahavrat Vow of absolute Non-violence. First vow of Pranatipätaviraman Mahavrat means sadhu and sadhvis will never cause harm or violence to any living being including even the tiniest creatures. 2. Mrishavadaviraman Mahävrat Vow of absolute Truthfulness Second vow of Mrishavadaviraman Mahävrat means they will not lie. 3. Adattadänaviraman Mahavrat Vow of absolute Non-stealing Third vow of Adattadänaviraman Mahavrat means without the permission of the owner they will not take anything from anywhere. 4. Maithunaviraman Mahavrat Vow of absolute Celibacy Fourth vow of Maithunaviraman Mahavrat means they have to observe the celibacy with an absolute adherence to it. The sadhus or sadhvis should not even touch a member of the opposite sex regardless of their age. 5. Parigrahaviraman Mahavrat Vow of absolute Non-attachment. Fifth vow of Parigrahaviraman Mahavrat means they do not possess anything and do not have any attachment for things they keep for their daily needs. In summary, while taking these vows, they say, O Lord Arihant! I will not commit the sins of violence, express falsehood, steal and enjoy sensual pleasures, or be possessive, by speech, thought or deed; nor will I assist or order anyone to commit these sins. I will not approve or endorse anyone committing such sins. Oh Lord! I hereby take a sacred and solemn vow that throughout my life, I will follow these five major vows and strictly follow the code of conduct laid out for a sadhu and a sadhvi. 263

264 Therefore, Jain Sadhus and Sadhvis never cause harm or violence to any living being. They live according to the pledge that they do not harm even the tiniest creatures. They always speak the absolute truth. They do not lie on account of fear, desire, anger or deceptive intentions. Without the permission of the owner, they do not take even the smallest thing such as a straw. They observe the vow of celibacy with an absolute adherence to it. They will not touch the members of the opposite sex, even a child. In case the members of the opposite sex either touch them by mistake or in ignorance, they have to undergo the ritual of repentance (Prayashchitta) for self-purification. Jain Sadhus should not keep money with them. They will not own or have any control on any wealth, houses, any such movable or immovable property or organization. They will limit their necessities to the lowest limit and apart from these limits they should not have any attachments. Some special rules of conduct for sadhus and sadhvis: The Jain sadhus or sadhvis do not take food or water after the sunset or before sunrise. They wait 48 minutes after the sun-rise before even drinking boiled water. Under any circumstance, they do not eat or drink anything between the hours of sunset and sunrise. Gochari (Alm): Jain sadhus/sadhvis do not cook their food, do not get it prepared for them, or do not accept any food which was prepared for them. They go to different householders that are Jains or vegetarians and receive a little food from each house. This practice is called Gochari. Just as cows graze the top part of grass moving from place to place, taking a little at one place and a little at another, in the same way Jain Monks and Nuns do not take all the food from one house. They collect it from various houses. The reason Jain Sadhus/sadhvis accept a little food and not all the food from one house is because this way the householders do not have to cook again. The cooking process involves much violence in the form of fire, vegetable chopping, water consumption, etc., and sadhus or sadhvis do not want to be the part of any violence due to their needs. They do not receive food standing outside the house; but they go inside the house where food is cooked or kept. This way they can understand the situation that their accepting food would not make the householders to cook again. They accept food which is within the limit of their vows. Vihar: They always walk with bare feet. When they travel from one place to another, whatever may be the distance they always go walking. They do not use any vehicle like bullock cart, car, boat, ship or plane for traveling. Whether it is cold weather or scorching sun; whether the road is stony or thorny; whether it is the burning sand of a desert or a burning road, they do not wear any foot-wear at any time. They move about on bare foot all their life. The reason for not wearing shoes is while walking, they can avoid crushing the bugs or insects on the ground. While going places, they preach the religion (Dharma), and provide 264

265 proper spiritual guidance to people. They do not stay more than a few days in any one place except during the rainy season which is about four months in duration. The sadhus and sadhvis generally do not go out at night. The place where they stay is called Upashray or Paushadh Shala. They may stay in places other than the Upashrayas if those places are suitable to the practice of their disciplined life and if they do not disturb or impede the code of conduct. The reason they do not stay anywhere permanently or for a longer period in one place is to avoid developing attachment for material things and the people around them. Loch: The Jain Sädhus and Sadhvis after receiving the Diksha (initiation) do not cut their hair or shave their heads; nor do they get these things done by a barber. But twice a year or at least once a year at the time of Paryushan, they pluck off their hairs or they get the hairs plucked by others. This is called Keshlochan or Loch. This way they are not dependent on others to carry out their needs. It is also considered as one kind of austerity where one bares the pain of plucking of the hairs calmly. Clothing: They always wear un-stitched or minimally stitched white clothes. Some Jain sadhus do not wear the clothes. A loin cloth which reaches up to the shins is called a Cholapattak. Another cloth to cover the upper part of the body is called Pangarani (Uttariya Vastra). A cloth that passes over the left shoulder and covers the body up to a little above the ankle is called a Kämli. Kämli is a woolen shawl. They also carry a woolen bed sheet and a woolen mat to sit on. Those who wear clothes have a muhapati a square or rectangular piece of cloth of a prescribed measurement either in their hand or tied on their face covering the mouth. They also have Ogho or Rajoharan (a broom of threads) to clean insects around their sitting place or while they are walking. Sadhus who do not wear any clothes have morpichhi and kamandal in their hands. These are the articles by which they can be distinguished. This practice may vary among different sects of Jains but essential principle remains the same to limit needs. They bestow their blessings on all, uttering the words Dharm Labh (may you attain spiritual prosperity). They bless everyone alike irrespective of their caste, creed. Sex, age, wealth, poverty, high, or low social status. Some put Vakshep (scented sandal dust) on the heads of people. Monks and nuns show the path of wholesome life and of a righteous and disciplined life to every one through the media of discussions, discourses, seminars and camps to attain spiritual prosperity. The entire life of sadhus/sadhvis is directed towards the welfare of their souls. All the activities of their life have only one aim, namely, self-purification for self- realization. For the attainment of this objective, besides following laid down guidelines they perform the pratikraman daily, and perform other austerities. 265

266 Conferring a title The Jain sadhus, after being initiated that is, after receiving the diksha become immersed in such activities as meditation, seeking knowledge, acquiring selfdiscipline etc. Proceeding on the path of spiritual development, when they reach a higher level of attainment, their spiritual elders, for the preservation of the four-fold Jain Sangh, confer upon them some special titles. The Title of Acharya: This title is considered to be very high and involves a great responsibility. The entire responsibility of the Jain Sangh rests on the shoulders of the initiate (the chosen one). Before attaining this title, one has to make an in-depth study and a thorough exploration of the Jain Agams and attain mastery of them. One must also study the various languages of the surrounding territory and have acquired a through knowledge of all the philosophies of the world related to different ideologies and religions. The Title of Upadhyay: This title is given to a sadhu who teaches all the sadhus and sadhvis, and has acquired a specialized knowledge of the Agams (Scriptures). The Title of Panyas and Gani: To secure this title, one should have acquired an in-depth knowledge of all the Jain agams. To attain the status of Ganipad one should have a knowledge of the Bhagawati Sutra and to attain the Panyas-pad one should have attained a comprehensive knowledge of all the aspects of the agams. The Jain sadhus, on account of the mode of their life, are unique among all the monks. The entire life of Sadhus and Sadhvis is dedicated to spiritual welfare of their souls; all their objectives, and all their activities are directed towards elevating their souls to the Paramatma-dasha, the state of the Supreme Soul. Sadhu Customs and Duties In India of the 1990s, several hundred thousand Hindu and Jain sadhus and a few thousand holy women (sadhvis ) live an ascetic life. They have chosen to wear ocher robes, or perhaps no clothing at all, to daub their skin with holy ash, to pray and meditate, and to wander from place to place, depending on the charity of others. Most have given up affiliation with their caste and kin and have undergone a funeral ceremony for themselves, followed by a ritual rebirth into their new ascetic life. They come from all walks of life, and range from illiterate villagers to well-educated professionals. In their new lives as renunciants, they are devoted to spiritual concerns, yet each is affiliated with an ascetic order or subsect demanding strict adherence to rules of dress, itinerancy, diet, worship, and ritual pollution. Within each order, hierarchical concerns are exhibited in the subservience novitiates display to revered gurus. Further, at pilgrimage sites, different orders take precedence in accordance with an 266

267 accepted hierarchy. Thus, although sadhus have foresworn many of the trappings of ordinary life, they have not given up the hierarchy and interdependence so pervasive in Indian society. [Source: Library of Congress] Hindus Sadhus and Buddhist monks have some similar customs. Both wander from place to place, surviving off alms and the goodness of others. In India it is a tradition for old men to leave their families and seek salvation. This is rooted in the Hindu belief in four stages of life: 1) studentship; 2) becoming a householder; 3) retiring to the forest to meditate; and 4) becoming a mendicant ( sannyasi ). During the third stage a man is expected to move into a hut in the forest with his wife and perform religious exercises. During the forth stage a man is expected to renounced all his worldly possession and become a beggar and devote himself totally to religion. According to the Laws of Manu: He should not wish to die. Nor hope to live. But await the time appointed as a servant awaits his wages... Rejoicing in the things of the spirit. Calm. Caring in for nothing. Abstaining from sexual pleasure. Himself his only helper. He lives in the world. In hope of eternal bliss Some sadhus wander and travel a great deal. Others are more sedentary. Their religion duties include acts of self purification, worship, participation in religious discourses, making pilgrimages and studying religious texts. They also preach, teach religious doctrine, help the poor and troubled, and open schools and hospitals. Many sadhus are Shaivaites A shaved head is a sign of penance. Many devotees have shaved heads this when they first become sadhus. The offering of water is considered a sign of respect. A water pot in some sects is the only possession a sadhu is allowed to own. It is the equivalent of the begging bowl of a Buddhist monk. Sadhu Clothes and Markings Sadhus generally identify which sect they belong to by clothing color, symbols on specific parts of their body and possessions such as a rosary, water pot or staff. Sometimes body adornments are expressions of sadhus individuality and artisanship rather than symbols of a sect. Some Hindu holy men wear saffron robes, holy beads and have a vermillion and ash spot on their forehead. Others wear only a loin cloth. Some wear only a loin cloth and a gold chain or a gold bracelet. Some wear nothing at all. Nagas are known for walking around completely naked. Many sadhus follow rules in which they are allowed to grow hair in five areas: their head, their upper jaw, their chin, their armpits and their pubic areas. Some 267

268 sadhus shave their entire bodies. Brahmin sadhus are identified by a sacred thread that runs diagonally from their left shoulder to their waist under their right arm. During important festival sadhus cover their bodies with paint, sandalwood ash, and even sequins. On holy days some loin-cloth-clad sadhus wrap flowers around the top-knot in the their hair and smear their bodies with ashes. Sometimes their outfits can be quite elaborate. One mendicant was observed in a Mysore village with more than 100 different items on his body. It took him a couple of hours to dress and put on all his religious markers. Some sadhus cover themselves with the ash of cremated bodies. Some tikkas are made from the ash of incense. Others place the mark of Vishnu on their brow or tattoo their forehead with mantras of Lord Rama and his wife Sita. In Pushkar, one journalist saw holyman with no arms or legs. Sadhu Lifestyle Sadhus generally are not part of any distinct community. They either live in monasteries (called ashrams, matha or mandira), if they have chosen a sedentary lifestyle, or take up temporary residence in pilgrimage shrines, if they are on a pilgrimage. Each sects has its own monasteries and pilgrimage shrines. Many monasteries and shrines are supported by lay people who receive spiritual gifts in return for their support. Many sadhus camp out at night when they are wandering around or are put up by almsgivers. The sadhu lifestyle places a premium on austerity, discipline and self-control. A sadhu s daily routine includes exercise intended to purify the physical body and elevate the mind, reading sacred verses, and attempting to reach levels of ecstacy through prayer. Generally, the only possessions owned by holy men are a wooden staff, a begging pot and a cloth bag slung around the neck with a few possessions, such as maybe a spoon, some scriptures and religious mementos. Holy men are supposed to beg only for food, discarding items given to them, saying I never touch money. It buys only trouble. I would have to fight off thieves. Please, all I want is world peace. Sadhus are almost totally dependant on the generosity of others for their subsistence. Some supplement what they receive in alms from begging by serving as spiritual mentors, manufacturing amulets, tickling people with feather dusters, fortunetelling, performing exorcisms, singing, juggling, selling medicinal herbs, tattooing, interpreting dreams, reading palms, casting spells and making potions. Many make and sell talisman known as kavacga which are supposed to attract good spirits and repel evil ones. 268

269 Many sadhus smoke marijuana and hashish. Some sadhus sit in their huts and smoke hashish all day in water pipes. Others smoke chillums and joints full of hashish. Some sadhus have never been married. Other remain married while functioning as sadhus. Many leave their families. It has been suggested that unhappy family lives and marital collapse is the reason that many men decide to become sadhus. Some are orphans or runaways that were adopted by a sadhu order. These generally receive some kind of training that can last months or years before they begin wandering the countryside. Some become sadhus by following the Vedic progression of life stages. They often go through an initiation process and change their names when they become sadhus. Many sadhus have university degrees and families that miss them. Sadhu Religious Activities It is difficult to generalize about the religious activities of sadhus because they are a diverse group and the sects they belong to have many different traditions, customs, practices and beliefs. Their activities are directed at different gods. Many sadhus light sacred fires when they camp in the monasteries and pilgrimage shrines they stay in. Before sadhus are initiated into a higher level they are symbolically cleansed by clay oil lamps. Some sadhus spend their entire lives on pilgrimages or even a single pilgrimage. Indra, the Supreme Ruler of the Gods, once said: All his sins are destroyed by his fatigues and wanderings. Others sit in the lotus position on a pair of stacked stones in a cave. As an act of devotion some sadhus put a lime at the end of a spear and then dip the spear in the Ganges. Others chant the name of the monkey god Hanuman a thousand times before a holy fire. After giving advise many sadhus give a banana, a sweetmeat, and a spoonful of Ganges water. When asked why he spent the winter in a cave at 13,000-foot-high source of the Ganges with two meters of snow around him a sadhu told National Geographic, God wanted me to do this spiritual work, to meditate and introspect on the spiritual truths of the scriptures. Why, for instance, is it written, and what does it mean, that the Ganges washes away sin? Can I give any scientific interpretation? Only by committing my own body and mind to this research can I hope to find the answer. Often when I sit by the Ganges I slowly open my heart and pour one after another my doubts. Mother Ganges always answers. [Source: John Putman, National Geographic October 1971] Some sadhus are fierce Hindu nationalists involved in anti-muslim activities (See Ayoda Temple). Others are involved in environmental activities. Sadhus have demonstrated in Allahabad, for example, demanding that the Ganges be cleaned up. 269

270 Sadhu Feats and Acts of Penitence Hindu ascetic do things like spend years with their left hand raised into the air, standing on one leg or lying on a bed of cactuses. Often have a blanket next to them to collect coins or food. Some bury themselves neck-deep in sand, pierce their tongues with spikes, stare at the sun, sleep standing up, mediate for hours while suspended from a rope, lay between fires, live in trees and refuse to talk for years. Hindus believed that severe penance will liberate them from the endless cycle of death and rebirth. Many of sadhus smoke marijuana or hashish to ease their suffering. Sadhus sometimes bury their head, a achievement of breath control that requires mastery of yoga techniques. In 1837, a yogi named Hari Das war buried alive without air, food, liquid or any attention, After being excavated he was easily revived and went on to live a long life. One sadhu at the Pushkar Fair became famous for lifting a 35-kilogram brick with his penis. Some sadhus are said to have the ability to talk with monkeys. Sometimes they are sought out by people for help keeping monkeys from raiding their gardens. According to the Guinness Book of Records, the silent Indian fakir Mastram Bapu stayed in the same spot by a road in the village of Chitra for 22 years, from 1960 to Swami Maujgiri Maharaja stood for 17 years (from 1955 to November 1973) performing Tapasya (penance) in Shahjahanpur, Uttar Pradesh. When sleeping, he leaned against a plank According to the Guinness Book of Records, Radhey Shyam Prajapati stood motionless for world record of 18 hours, 5 minutes and 5 seconds in January Rajikumar Chakraborty did the static wall sit (Samson c chair) for 11 hours and 5 minutes at the Panposh Sports Hostel in April Rolling Baba To gain merit Hindus sometime roll sideways through the dirty, cobblestone streets of Kathmandu while in a praying position. Followed by a procession of saffroned-robed devotees the rollers sometimes keep it up for hours. Mohan Das, the Ludkan Baba ( Rolling Baba ), drew international attention in 2004 when he rolled over 1,300 kilometers between Agra and Lahore to promote good relations between India and Pakistan. He wore bandages on his legs and sweat bands on his arms and was able can move at a fast walking pace and cover 30 kilometers a day. On a typical day he rolled from 7:00am to noon and 3:00pm to 7:00pm, stopping occasionally for a rest or to give blessings. On some down hill sections he said he reached speeds of 15mph. Devotees swept glass and other obstacles out his way but he rolled through cow dung and 270

271 garbage. One of his biggest obstacles was pavement that melted in the 50 degree C heat. At night he slept in camps with his devotees. Nick Meo wrote in the Times, Rolling Baba s matted dreadlocks slap against the sweltering tarmac of National Highway No. 2 as incredulous drivers beep and swerve to avoid him. Every few miles traffic comes to a complete stop when villagers swarm on to the road to seek the holy man s blessing, forming a chaotic scrum with an entourage of hymn-chanting pilgrims trailing in his wake. Paul Watson wrote in the Los Angeles Times, He lies flat on the ground, turning himself over and over like a runaway log, limbs flailing as he bumps across potholes, splashes through mud puddles and falls deeper into a spiritual trance. Rolling Baba said he became a sadhu at the age of 12 after he touched a drying boy and saved his life. He said he lived for several years in a cave and ate nothing but grass and spent seven years standing up, leaning against a swing when he slept. He began rolling in 1983 as a way to earn more merit by making his journeys from one pilgrimage site to another more demanding. N 1994, he rolled 2,500 miles across India. By 2004, he figured he had rolled more than 320,000 kilometers. On his trip to Lahore, Das often rolled with cigarette in his mouth. He smoked five packs of cigarettes a day and got energy from drinking countless cups of tea. He told the Los Angeles Times, I move during cyclones, during blazing summers and cold winters. I think of God. I think of Mother Earth and then I roll and roll and roll. I don t get dizzy. I don t consume any food just tea and cigarettes. At night I eat fruits, roti, whatever I can lay my hands on. Extreme Sadhus and Eating the Dead The most extreme sadhus turn normal rules of conduct completely upside down. Rajesh and Ramesh Bedi, who have studied sadhus for decades, estimate that there may be fewer than fifteen million in contemporary India. In the quest for great spiritual attainment, the aghori lives alone, like Lord Shiva, at cremation grounds, supping from a human skull bowl. He eats food provided only by lowranking Sweepers and prostitutes, and in moments of religious fervour devours his own bodily wastes and pieces of human flesh torn from burning corpses. In violating the most basic taboos of the ordinary Hindu householder, the aghori sadhu graphically reminds himself and others of the correct rules of social behaviour. Holy men of the 1,000-year-old Aghor sect of Shiva worshipers in Varanasi drink whiskey from human skulls, have sex with corpses and eat the charred remains of the dead from funeral pyres on the banks of the Ganges. They eat corpses in the belief that ingesting dead flesh will make them ageless and give them supernatural powers. By breaking humanity s strict taboos they claim to 271

272 transcend society and come closer to enlightenment. They say human meat tastes good and identify the brains as the best part. [Source: Richard Grant, Washington Post, July 30, 2008] In a story on Feeding on the Dead, a 10-minute documentary about the Aghori sect by director Sandeep Singh, Associated Press reported: There are about 70 Aghori sadhus at a given time, and they remain with the sect for 12 years before returning to their families. Unlike other Hindu holy men, most of whom are vegetarians, the Aghoris consume alcohol and meat. But it is their consumption of human flesh a practice whose origins remain a mystery which has earned them the condemnation of other Hindus and relegated most Aghori sadhus to living around crematoriums in the hills around the holy city of Varanasi. [Source: Associated Press, October 27, 2005] Singh and three cameramen waited with an Aghori sadhu whose name is not mentioned in the film for 10 days in June before finding a floating corpse. Hindus generally cremate the dead, but bodies are sometimes ceremonially disposed of in the Ganges. The body was decomposed and bluish in color, but the sadhu was not afraid about falling sick, Singh told The Associated Press in an interview Wednesday. He sat on the corpse, prayed to a goddess of crematoriums and offered some flesh to the goddess before eating it. Singh said the sadhu ate part of the corpse s elbow, believing the flesh would stop him from aging and give him special powers, like the ability to levitate or control the weather. Singh did not see any of those powers on display. Instructions to Become a Sadhu Renounce all worldly attachments. Sadhus leave their homes and families and renounce food, clothing and shelter. Sadhus often wear no clothing. Attend your own funeral. It is symbolic of austere renunciation to die to yourself. The life of a sadhu is a life reborn from one's previous existence in the material world. Follow a guru for years. Initiates serve a guru for many years, acting as the teacher's servant. Sadhus perform all of the teacher's tasks until it is determined that the initiate is prepared to wander alone. Bathe at four o'clock in the morning. Bathing takes place in lakes, rivers or streams. After the bath, sadhus gather around a fire for daily prayers. Serve as a human reminder of the Divine. Sadhus often act as healers in their villages and are knowledgeable in herbal lore. Attend Kumba Mela, a festival that occurs every four years. It is like a sadhu convention. 272

273 Sadhus perform marvels and odd reminders of their other-worldly existences. Strive perpetually for spiritual enlightenment and liberation from rebirth. Meditation is the prime activity of a sadhu. Although sadhus seem strange to people in the West, they are highly regarded for their dedication to spiritual ideals and for their power to overcome karma. Sadhus are not unified in their practices. Some live in the mountains alone for years at a time, eating only a few bananas. Others walk around with one hand in the air for decades. Still others partake in the religious consumption of charas (hand-made cannabis hashish) and contemplate the cosmic nature and presence of God in the smoke patterns. Shaiva Sadhus are known as sannyasis, those who have renounced, or laid down, while Vaishnavas call themselves vairagis, or dispassionate ones. The terms reflect the different worldviews of the two groups: the philosophy of Shaiva asceticism and renunciation is, in many ways, more austere and radical than that of the Vaishnavas. The Shaiva ascetic worldview emphasizes a radical separation from the mainstream social world and complete commitment to liberation from Samsara, the cycle of birth and death. While Vaishnavas emphasize remaining engaged in the non-sadhu social world through compassionate service. 273

274 Sri Ramana Maharshi Understanding Nude Yoga Meditation Naked Yoga Practice and Benefits Nude yoga, in it s true sense, is a very legitimate and effective yoga practice and let me tell you something, it s real purpose has very little or nothing to do with sex and eroticism. As I now see that nude yoga has made its way to the West, I would like to present this page to help shed some light and clear any misunderstandings on this radical, but valid yoga meditation technique. Naked yoga in general belongs to a particular sect of Yogis, who have practiced this method for many thousands of years now in India. They are called Naga Sadhus and this title describes well the philosophy and thinking that is central to their approach to yoga and spirituality. The word Naga means naked, and the 274

275 word Sadhu implied one who has renounced the world completely. Here is then what is means to walk the path of a Naga Sadhu and practice nude yoga. Naga Sadhus essentially roam the county naked, traveling from holy place to holy place or spend time at ashrams, where they devote themselves to the discovery of their True Divine Nature. The nude yoga they practice can primarily be understood at two levels. First, I will explore the ordinary meaning behind their naked ways and the benefits this bestows, and then I will go into the more esoteric and symbolic meaning behind what is means to be a naked yogi. Benefits of Nude Yoga Meditation Renunciation: The nudity is a symbol of renunciation of all things material on the part of the Sadhus. By renouncing even clothes, they are demonstrating this agreement they have made during their initiation. Of course, real renunciation has to do with renouncing ambition, but even so, this ancient tradition uses material renunciation as a stepping stone towards this final end. Body Awareness Nude yoga promotes greater awareness of the body and a greater sense of freedom when practicing yoga asanas (positions). Seeing and feeling the body as you stretch and move from one posture to the next, inspires more mindful practice. The nakedness also removes any sense of restriction that clothing subtly promotes and thus, a greater sense of freedom can be experienced when doing the yoga poses. Psychological Freedom Above I mentioned that nude yoga can promote a greater sense of physical freedom, but the real freedom that the sadhus are seeking from their nakedness, is freedom from inhibitions, the opinions of others and any sense of shame about their body. Initially, a naked yogi will certainly feel the judgmental eyes and opinions of others, but in time these concerns evaporate and a care free attitude emerges. Nude yoga is about cultivating this level of psychological freedom. Detachment from the Body Even though yoga, nude or otherwise, helps create a vibrant, energetic and powerful body, the objective though is actually detachment from the body. Nude sadhus of the Naga sect renounce sex and embrace celibacy, and learn to face the harsh elements without concern for physical comfort or security, including the freezing cold of the Himalayas where many reside. Both these acts are designed to help break the attachment one has with the physical body and sense organs. 275

276 Here I would like to point out that there are other sects which practice nude yoga and embrace the life of a naked yogi as well, but do not necessarily belong to the Naga order per se. An example of these are the Aghoris. They don t practice celibacy and they often use non-traditional and radical approaches to speed up their path to enlightenment, but although their approach is different, their objectives with the practice of nude yoga are the same as above. True Meaning of Nude Yoga practice Above I tried to explore some of the important benefits of nakedness and nude yoga, but the real symbolic meaning behind nudity is something far deeper. The clothes that a yogi is really looking to free himself of, are the coverings of the three Gunas, and true naked yoga means to be free of these three sheaths. The three Gunas are a core concept in Vedic and Yoga Philosophy and require significant discussion to understand deeply, but I will provide a brief overview here, in the context of nude yoga, to get you started. The three Cunas are Sattva, Rajas and Tamas. For simplicity, you can consider Sattva to be the force of positivity, love and light, Rajas to be the force of activity and change, while Tamas to be the force of negativity and darkness. All manifestation is a play of these three attributes. The purpose of yoga is to finally be free of the play of these manifestations and encounter the unmanifested eternal Self. Thus, a true naked yogi is one who has shed these coverings and resides in his pure untouched, infinite nature. Summary of Nude Yoga Practice I hope by adding the above to the subject of Sadhus gives a more clear picture of what nude yoga meditation as a way of life is all about and what purpose nakedness serves in spiritual practice. From the point of view of yoga morality, it is best to keep things simple. That which further attaches you to the body and senses can be considered bad, as it works to imprison you further in the petty world of the ego and time, while that which helps you detach and connect with your higher consciousness helps set you free, and thus can be considered good. Nude yoga, if used for voyeurism and sensual pleasure, will work to bind you more, if though, it is used as described above, this unusual approach can be an effective vehicle for your spiritual evolution. श र भगव न व च Chapter Eighteen Japa Lakshanam अक ष ल मवम वक श ण ष व वमहत न प [1] 276

277 स ज य स फ म क स य त त प त रज व पर मश रय. आत मज ञआन क शग रन थ र द र क ष सवमक द [2] प रव ल श क त ल सवमल कवशप रद. क षप रद च ल स य द लक य फल क त [3] फल क त ल सवममवद प रद मयन. मणक यरमचत ल त र ल कस य वश कर [4] न ल मरकत व ममप क त शत र भयप रद. स वणमरमचत ल दद द व हत मश रय [5] तथ र प य य ल कन य मत क म त. उ न सवमक न द मयन प रद क त [6] अष ट त तरशत ल तत र स य द त त त त. शतस ख य त त ल पञ च शन ध य त [7] चत पञ चशत यद व अ सप तमव शमत. अ पञ चमव शर त यमद स य तमनम मत [8] पञ च शदक षर ण त र न ल प रमतल त. इर त व स थ पय त स पष ट न कस म मचत प रदशमय त [9] वण मवमन स तय यस त मक रयत लय जप. एकव र ण तस य व प रश य म क त भव त[10] Sri Bhagawan said: I would explain you the process of using Rudraksha beaded rosary. Listen! If one does Japa using Sphatika Mala (rosary of crystals), I give him samrajyam (kingdom), son, long life and wealth. Grass beads rosay gives Atmanjnanam (knowledge of atman). Rudraksha bead rosary fulfils all wishes. Rosary of Pravala beads (red coloured gems), makes the entire world conquered under the devotee s power. Rosary made from Amla fruits gives Moksham. A rosary of pearls bestows all kinds of knowledge. Rosary of manikya gems makes entire world under his control. Blue gems and by Marakata gems when rosary is prepared when chanted using that it frees one from all fears of enemies. A rosary of golden beads gives immense wealth when chanted using that. A rosary of silver beads when used for chanting the devotee gets the girl he loves for himself. And a rosary made of mercury beads gives all the aforementioned results combined together. This rosary is best of the best one. A rosary of

278 beads is best, of 50 beads is better, or even if 54 beads are there that is also fine. At least the rosary should have minimum 27 beads. A rosary of 25 beads is the lowest and is not preferable. If the 100 beads rosary is used, one should chant Akaradi-Kshakarantam (from a to z), and at the La syllable one should make it as lightening, by following Anuloma-Pratiloma methods should establish a rosary of alphabets/varnas (Varnamala). The rosary used for japa should never be shown to anyone. One who does Japa using the rosary made of varnas (Varnamala) he gains all the merits of Purascharana purti at once in one shot itself. सव यप क त ग द स थ प य दमक षण च ध वज परर. य मन द र बन ध एष भव द सन त त [11] य मन द र सन क तस थत व प रजप द स महत. य क मचदमप व न त तस य स य सवममसद धय [12] मछन न र द ध स तक तम भत श म मलत मछम त स तथ. स प त त त ह नव य म दग ध स स त ररपक षग [13] ब ल य वन त तश व द ध न त श य त. य मन द र सन क तस थत व न त न व मव न जप त [14] तत र मसद ध यक त त न त न न स य त कथ चन. ब र ह म ह तम रभ य ध य प रजप न न [15] अत ऊध व क त ज प य मवन श य भव द र ध व. Moreover, keeping the left hand under the anus, and keeping right hand on the penis is called as Yoni Mudra (Yoni posture). This is a great Asana (posture). In this way sitting in Yoni-mudra posture, one who does I Japa he gains all the siddhis by chanting any of the following mantras: Chinnam, Rudram, Sthambitam, Militam, Moorchitam, Suptam, Mattam, Heenveeryam, Dardham, Pratyardhi pakshyagam, Baalam, Youvanamantram, Vruddhimantram (these all became famous in mantra shastram). All the aforesaid mantras become Siddhi when chanted sitting in Yonimudra posture, others cannot gain siddhi (mastery) on these mantras by in any other posture. The mantras which give results of Kamya Phalam (desired fruits) should be chanted only between Brahmamuhurtam (early morning) to noon. After the noon time if chanted, brings a lot of destruction. This is the procedure of japa of the discussed mantras in Yoni mudra. प रश य ममव व व सवमक यफल ष वमप [16] 278

279 मनर त न म मत तक व मप तपश य मस व प न. सवमद व जप क य न द षस तत र कश न [17] यस त र द र जप मन नर त ध य य न क मत. षडक षर व प रणव मनष क मवमजत क तन द रय [18] तथ थवममशर न त क वल व रघ त त. स त न व च द ह न मशव स ज यत स वय [19] अ त मशवग त य मनर त त मजत क तन द रय. श ण य द व स स य त स स र न न त र स शय [20] स त उव च एव क त व ह द वस तत र व र यत. र क त थम त म न न त तथ व स [21] Without worrying about any specific ritualistic procedures, one is allowed to do Japam, there is no issue with that. One who meditating on my form, subjugating his senses, without any expectations, if chants either Sri-Rudram hymns or Shadakshari mantra or pranava mantra, or atharvasiras hymns or kaivalyopanishat they would become Shiva in that very same life itself. One who regularly studies or listens this Shiva Gita, such a human gets ferried from the samsaara. There is no doubt in that. Suta said: In this way Lord Shiva preached Rama on these subjects and then disappeared. एव य स स न मशवग त स ररत. एत य प रजप मन नर त श ण य द व स महत [22] एक ग रमचत त य र त मस तस य क त कर क तस थत. अत श ण ध व नय मनर त त स म महत [23] अन य स न व क त भममवत न त र स शय. क यक ल श न क ष भ नह मननम च त मन [24] प ड क तस त श रवण द व यस म त क वल प न य त. मशवग त त मनर त श ण ध व मषसत त [25] ऋषय ऊच अद प रभ मत न स त त व च यम मपत ग र. 279

280 अमवद य पर प र यस म त त रमयत मस न [26] उत प दकब रह मद त र गमर य न ब रह मद मपत. तस म त स त त ज त वत त सर त न न ऽक तस त न ग र [27] व य स उव च इर त क त व प रयय सव स य स ध य प मसत. स त व स तप त र त स त ष ट ग त त [28] Suta continued: Rama felt blessed and satisfied with that discourse. In this way this Shiva Gita has been narrated in a summarized way by me. Every day one who reads this divine and sacred Shiva Gita or listens to it daily with firm faith and mind; for such a person Mukti (liberation) is Karatalamalakam (dirt of the hands). Therefore O sages, recall this divine Shiva Gita regularly in your minds with devotion, you would get liberation without putting much efforts. Purity of body, hearts sorrow etc. do not become a barrier for this Gita study. Similarly to study Shiva Gita there is neither any expenditure of money involved, nor there would be any pain to the body. Just by mere listening to this gives liberation. Therefore O sages study this Shiva Gita definitely. Sages said: o great Sage Suta! You are our Guru our Sire and our Acharya(preceptor). You have erased our ignorance and blessed us with knowledge. Between the father and the Guru scriptures rank the Guru higher than the father since he gives knowledge. Hence O Suta! For us you are the only guru. Salutations! Vyasa said: Having praised Suta in this way, all those Saunaka sages went to Gomati river bank to perform Sayam Sandhya Vandanam austerity. Here ends the eighteenth chapter of Shiva Gita from Padma Purana Uttara Khanda. 280

281 Thoughts on Chapter Eighteen Japa Lakshanam What is Japa? Japa (Sanskrit: जप) is the meditative repetition of a mantra or a divine name. It is a practice found in Buddhism, Hinduism, Jainism and Sikhism, but also for info in Roman Catholism (fifty-five beads), and Islam (ninety-nine beads), we will see later. The mantra or name may be spoken softly, enough for the practitioner to hear it, or it may be spoken within the reciter s mind. Japa may be performed while sitting in a meditation posture, while performing other activities, or as part of formal worship in group settings. The Sanskrit word japa is derived from the root jap-, meaning to utter in a low voice, repeat internally, mutter. Monier-Williams Dictionary states that the term appears in Vedic literature such as in the Aitereya Brahmana (Rigveda) and the Shatapatha Brahmana (Yajurveda). The term means muttering, whispering or murmuring passages from the scripture, or charms, or names of deity. Often it is the repetitive singing of a verse or mantra, sometimes counted with the help of a rosary which is called Japa-mala. A related word, Japana appears in Book Twelve of the Mahabharata, where muttering prayers is described as a form of religious offering. 281

282 The concept of Japa is also found in early Buddhist texts, and is very common in Tibetan Buddhism literature. Varieties of Japa s Mental repetition One method of Japa is mental repetition of a mantra (or mantram ), such as a method recommended by Eknath Easwaran. Beads See Rudraksha beaded rosary hereunder In some forms of japa, the repetitions are counted using a string of beads known as a japa mala. Many different types of materials are used for japa. The number of beads in the japa mala is generally 108. It is not uncommon for people to wear japa beads around their neck, although some practitioners prefer to carry them in a bead-bag in order to keep them clean. Mantracakras Tibetan Buddhists include japa meditation as a large part of their religious practices. In Tibet, states Harvey Alper, the prayer wheels are instruments for japa. The practice of nembutsu in Pure Land Buddhism is analogous to japa. Analogues in other traditions Some Catholic prayer forms that involve repetition of prayers, such as use of the Rosary or one of various chaplets, are similar to, but not japa, because the aim is different. Mental methods of repeated short prayers, very similar to japa are also used in Christian traditions, most notably the practice of repeating the Jesus Prayer found in the Eastern Orthodox Church. The practice of dhikr by Sufis (Islam) is similar to japa. Aims generally speaking The stated aim, or goal of Japa may vary greatly depending on the mantra involved and the religious philosophy of the practitioner. In both Buddhist and Hindu traditions mantras may be given to aspirants by their guru, after some form of initiation. The stated goal could be moksha, nirvana, bhakti, or simple personal communion with a divine power in a similar way to prayer. Many gurus and other spiritual teachers, and other religious leaders, especially Hindu and Buddhist, teach that these represent different names for the same transformed state of consciousness. However, this claim is not made about mantras that are not intended for spiritual growth and self-realization. After long use of a mantra that is intended to foster self-realization or intimacy with a divine power, an individual may reach a state of ajapajapam. In 282

283 ajapajapam, the mantra repeats itself in the mind. Similar states have been reached by adherents to other major faith traditions, using prayers from their own traditions. Japa is an important part of Sikh worship practices. The two main Sikh scriptures open with sections, named after the term, and these are called Japji Sahib and Jaap Sahib. Rudraksha beaded rosary What is Rudraksha? Rudraksha word is related to Hindu Religion. Rudraksha tree and seed both are called Rudraksha. In Sanskrit Rudraksham means Rudraksha fruit as well as Rudraksha tree. Rudraksha tree grows on mountains and hilly region of Nepal, Indonesia, Java, Sumatra and Burma. Its leaves are green in colour and the fruits are brown in color and sour in taste. The Rudraksha fruits also adorn the human beings because of spiritual values. Why it is so important? What is its relevance? Found in Ancient Indian Scriptures and texts: From ancient times, the power of Holy Rudraksha beads have been scripted in various religious texts like ShivmahaPurana, Shreemaddevibhagwat, Padma Purana, ling Purana, Ashtamalikopnishad, Nirnayasindhoo, Mantramaharnava, Mahakaal Sanmhita, Rudrakshajabalopnishad, Vrihajjabalopnishad, Shivaswarodaya and Sarvollastantra. As per ancient Indian scriptures mentioned above Rudraksha is evolved from the eyes of Lord Shiva hence, it s called Rudraksha. Rudra means Shiva and Aksha means eyes. Aksha also means a group of alphabets in Sanskrit called Varna). As per details found in Halayudh Kosha(Ancient Scripture) letters from A to ksha that is 51 letters are called Aksha. Therefore, Rudraksha can be called as a seed in which a group of Sanskrit letters called Varna reside. What is Mukhi or Multifaceted Rudraksha? As per details found in the Purana there are fourteen kinds of Rudraksha, which are called Mukhi or faceted Rudraksha. Mukhi or faces of Rudraksha are deep lines found on the surface of the Rudraksha from bottom to the top hole. The number of these lines decides about the type or Mukhi Rudraksha. For example, if a Rudraksha has three such lines it is called three Mukhi or three face Rudraksha.Other handwritten Scriptures found with various saints narrate the properties of 1 to 21 Mukhi Rudraksha. It is believed that these beads were available in the ancient time from 1 to 108 Mukhi. Now they have become most rare Natural thing. 283

284 What is Mala or Rudraksha Rosary? Rosary made out of Rudraksha Beads in the auspicious numbers like (108+1, 54+1, 27+1) is called Rudraksha Mala. The +1 bead is called as Sumeru(it is not crossed while chanting) which is considered as boundary for returning in reverse direction for further counting. Mala is used for wearing as well as for purpose of Japa (Chanting Mantra for Spiritual attainments). It is used to count Mantra in the above figure (108,54,27). The same Mala is not used for wearing as well as Japa. Mala rests on ring finger and middle finger is used for Japa. Index and smallest finger are considered as inauspicious for touching the Mala during Japa process. Rudraksha Rosary is considered as the only Rosary, which can be used for Japa of all kinds. The details found in the scriptures say that Rudraksha rosary should be worn after proper sanctification with Mantra. Is it for me? Its advantage for human? Perfect for Body, Mind & spiritual gains: Rudraksha evokes power in the body, which fights against diseases hence improving overall health. As per Ayurveda, Rudraksha strengthens the body constitutions. It removes the blood impurities and strengthens the body substance. It removes the bacteria inside as well as outside the Human Body. Rudraksha removes the headache, cough, paralysis, and blood pressure, heart disease and maternity problems. Wearing of Rudraksha brings glow on the face, which results in calm and charming personality. Rudraksha rosary is used for Japa. The process of Japa increases spiritual power and self-confidence to move in multi direction of life. Therefore, Rudraksha seeds are found be useful for providing health benefits as well as helps in gaining spiritual success. Wearing Rudraksha results in the destruction of sins from previous birth that cause difficulties in the present life. The men who are Mlechchha, chandaal (impious and inhumane) or full of all kinds of vices can get the form of Lord Rudra by wearing Rudraksha. This helps in getting rid of all the sins and gets him to attain the supreme goal of his life. Does it have any Zodiac significance or relation? (Informative) As per the modern Astrologers; Rudraksha is used for removing malefic planetary effect. There are twenty seven Constellations. Each has control of one of the Nine Planets. Each constellation is controlled by some related Rudraksha. Therefore according to these constellations, various multifaceted Rudraksha are worn (Control planets) and is found useful in multidiscipline. The Multifaceted or Mukhi Rudraksha which has various planets residing on it, always receive energy from related planet. Its power of receiving energy is tremendous and it works like a reservoir. It not only receives energy, it is also known for emitting energy continuously. We have never come across any ancient authentic text which describe any relation between Rudraksha and planets; of course it is very clear that these Beads are above and beyond the control of any planetary effect or power. 284

285 Is it spiritual or removes evil and negative effect? (Informative) Rudraksha is considered to be a spiritual bead. Used since ancient time for increasing the spiritual power, self confidence, courage and for building a positive attitude in multidiscipline area. As per the ancient Indian scripture like Purana, it is well known that Each Rudraksha is linked with Particular deity. This Positive Power in terms of Deva or Devi always protects the wearer from Negative Powers and enmity and provides a powerful shield against all negativities. Why it is considered as important for success in meditation? (Informative) The word Rudraksha has great importance as far as Indian culture as well as Hindu religion is concerned. This is due to its relation with Lord Shiva who is lord of all Deva (so called Mahadeva) and its role in meditation and spiritual attainments. Do the Rudraksha Really work? (Informative) Rudraksha definitely works unless it is Genuine, Not broken from its head and tail. It must be purified, sanctified and energised with the help of its Mantra. Otherwise it is as good as any other fancy Jewelry Pendant. Rudraksha becomes even more powerful and effective if more power is inserted through regular Japa and Hawan and through the ongoing process of retaining its power and sanctity. Are there any definitive tests? (No tests) Unfortunately, no. There are no definitive tests to test the authenticity of a Rudraksha except the discerning eye of an expert. When looking at the bead carefully, you ll find various deep dug lines separating the various faces of the Rudraksha bead. Ironically, humans have known to use their extreme skill and try to carve lines into the Rudraksha or wipe them off, in order to change the faces or Mukhis of the bead... i.e. alter it according to their demands. It is extremely difficult to tell a genuine and a spurious Rudraksha apart, but the discerning eye of an expert can spot these manual interventions and declare whether or not the Rudraksha has been tampered with. Do all the Rudraksha have the same power? Every Rudraksha has unique properties and different power from other beads. Each has different deities residing in it depending upon the faces of the Bead. If the Rudraksha acquired is a Genuine Bead of good quality and it is properly sanctifies and energised with ancient technique of rigorous Mantra recitation and Hawan. It must be than safely reach to the person who intends to wear himself. The power is to be than maintained by the person himself following regular chanting of Rudraksha Mantra and practicing regular Hawan. 285

286 How to get the maximum from my Rudraksha? Now that you have got a Rudraksha that is empowered, you must try and maintain its power and get the maximum benefit from it. To get the maximum benefit from Rudraksha, you must have total belief and faith in them, and treat them as holy and sacred objects of worship and not as mere beads and understand their sanctity. One should follow certain rules for maintaining its power and sanctity. The Rudraksha is a spiritual Gift from Lord Shiva; one should recite the Rudraksha Mantra daily after taking Bath in the morning and before going to bed in the night. One should not take the Rudraksha to inauspicious place e.g. Funeral place, cremation ground, where new born baby get birth. Finally, why RUDRAKSHAM? We are pleased and proud to say that we now are providing Rudraksha plucked from our own trees at Nepal. The most genuine beads. Rudraksham select only top grade Nepalese Rudraksha beads to ensure that beads could correctly charged and purified to provide maximum power. Rudraksha which are provided by us are Empowered by Great Yogis and Sadhak of Siddh tradition of Nath Cult with the blessing of our Great Guru. We follow strict discipline of meditation and maintain the Spiritual power and further spreading for the benefits of needy. It is believed in spiritual power of Siddh tradition and spread the same and do not recommend and spread any scientific analysis of these great spiritual beads. Rudraksham believe in one-hundred results of Rudraksha and is not merely in the business of selling with maximum profit making targets to achieve. Unlimited spiritual powers are hidden in the Rudraksha which can be opened only by the Great Siddhi and Yogis. We claim to be the followers of this Great tradition and any other person on the same spiritual track can be benefited by us immediately. Rest who does not believe in spiritualism feels lesser degree of results. 286

287 Rules to wear it Someone desire seriously to come out of unwanted habits and live a life of purity can wear Rudraksha s and may find themselves free soon after wearing it. This has happened to many. It may happen to you also, if you will strongly. It is claimed that the Rudraksha power is more than any gems, yantra, tantra, mantra and Jantra. In general the wearer and the worshipper of Rudraksha is blessed with prosperity, peace and health. Yet there are certain precautions to be taken to avoid the gain of sins. These precautions are such as:- Rudraksha must be worn after Sidhhi (method of purification and charging with Mantra), performing the prayers and ritual rites for its sanctification and Hawanet etc. It should be worn on following day, Monday or Thursday. Rudraksha Mantra and Rudraksha Origin Mantra is to be chated daily nine times while wearing in the morning and after removing before going to bed. Rudraksha must be removed before going to sleep and must be kept at the puja place.) Rudraksha can be worn in the morning after having Bath. It can be worn after reciting the mantra as above and inscence/ ghee lamp etc must be used. It must not be touched before bathing. One should clean his hands properly after using toilet. The wearer of the Rudraksha should not eat non vegiterian food and should not take alcohol. He should speak truth always and must go to Lord Shiva temple for his blessings. Rudraksha must not be taken to the cremation grounds and funerals. Also it must not be taken to the place while visiting a new born baby. NEVER wear the Rudraksha while having sex. WOMEN must not wear the Rudraksha during their menstrual cycle. ALWAYS keep your Rudraksha clean. Dust and dirt can settle in the pores of the bead. Clean these as frequently as possible with something with soft, fine bristles. If the thread becomes dirty or worn out, change it. After cleaning, wash your Rudraksha with some blessed holy water. This helps maintain its sanctity. 287

288 ALWAYS keep the Rudraksha oiled... After regular cleaning, oil the bead and treat it with incense. This is of UTMOST importance. Especially when not using the bead for sometime, or storing it for a while. Many get confused with the shape and size. One should not seriously worry about it. Just see that the Mukhi is well defined, corns and contours are natural, and there are no cracks near the central hole. Normally the buyer gets a feel when Rudraksha is kept in the palm. He/She feels that this is the one which was wanted. Rudraksha is hot in nature. Some people just can t wear it. Their skin shows signs of allergy. They can never wear any gold, silver or thread chain. So better not to use. Keeps the beads in Puja room and offer daily Namaskars. What is not, and what is Warning Nama kirtnam and Nama japam performance of these two are not sadhanas to attain God; commitment, yoga and severe penance have to be performed for the attainment of God, is the opinion of many people. These people who hold such opinion should then be greater than the Nayanmars (the 63 prime devotees of Lord Shiva), azhwars (the 12 prime devotees of Lord Vishnu) and the great people who have given us the Shastras! When we look into the pathigams (praises on Lord Shiva) of Nayanmars we find that they speak of the glory of Shiva Nama in several places. The whole of the pathigams contains only the glory of Nama. Only songs in praises of the Lord, oozing and melting with love (for the Lord) are found in these pathigams. In the case of azhwars pasurams (praises on Lord Vishnu) also we find that they speak only on the greatness of Bhagavan Nama (the Name of the Lord). The need to sing the praises of Bhagavan is also spoken in them. Bhagavan Ramana Maharishi who advocated atma vichara (Self-enquiry) to all has in many places spoken on the glory of doing japa of Bhagavan Nama. In the same way our Shastras have also, in several places, spoken on the glory of uttering the Name of the Lord as also the need and the glory of singing the praises of Bhagavan. People, who possess knowledge of the Shastras, however, seem to accept only those as the words of the Shastras that speak of ways that are extremely difficult to tread. If any easy way has been spoken of, it cannot be the words of the Shastras, so do they conclude. If some hard to follow ways such as, fast ( vrata ) for 45 days, bathe early morning, bathe in the evening, have food only once a day, do not have food at all, are advocated then people applaud, Oh! Is this not the Shastras? But if the same Shastras say, chant the Name of the Lord and you can attain Him, these people do not accept the Shastras! 288

289 Man feels that only the most difficult is the highest. The mind ( manas ) of man concludes that the most difficult way is the best way. This is a very wrong notion. There can be an easy, simple way. And this easy way can bestow the highest on us. The very same Shastra that has prescribed tough ways of tapas, yoga, dhyana, vedanta vichara has also prescribed and spoken the glory of Bhagavan Nama kirtan the glory of uttering the Name of the Lord and singing the praises of the Lord. In the same way, Guru is not needed to attain God, we can attain God on our own, is the opinion of many, and also mine, having been active in the Old Roman Catholic ministry from 1974 to I have validly according to the Canonical Church Rules ordained priests and even consecrated bishops, thinking having built something great and valuable every time the ritual took place, but the way I started in 1974 I also ended a great zero in 2010, all that labour and often misery for nothing. I would recommend to work at your own spiritual development and growth. You do not need a spiritual master, a guru, a bishop to be ordained, or to be consecrated, to impart or receive spiritual gifts, just work at your own spiritual elevation through meditation and appropriate living. A Guru will certainly be useful to teach you in spiritual matters but effort and accomplishment is only yours to achieve. However, Srimad Bhagavatam tells us that Krishna Poorna Brahma sanatanam, Poorna Avatar (perfect Incarnation) who is known as Krishnam vande Jagadgurum, lived with Guru Sandeepani to acquire knowledge. What is the need for Krishna who is the Jagadguru (The Teacher of the Universe) to seek a Teacher and learn from him? God, through His Avatar, shows us how we should conduct ourselves. Though Krishna was Himself the Guru to the whole world had offered the Gita, is non-pareil in knowledge He sought a Guru and learnt from him just to show us that that each and every man born in the world should certainly approach and learn from a Guru. In the Ramayana we find that Rama had Vasishta as His Guru. Though God Himself comes down to the earth in all the Avatars, He seeks a Guru and we find the beauty of Bhagavan receiving upadesa from a Guru. The Vedas say, seek a Guru! The Shastras says, seek a Guru! In the Gita also Bhagavan says, Tad Viddhi pranipatena pariprasnena sevaya! approach Jnanis who know the tattva (philosophy) and through them learn the true tattva. From this we can understand that all the Vedas, the Shastras, the Itihasa-puranas, Bhagavat Avatars, Holy Texts speak on the need for a Guru; hence, to say that Guru is not needed is only our opinion and not that of the Shastras, the Vedas and the Mahans. A Guru is needed as a teacher and leader in spiritual matters, but hand imposition is of no use, and can lead to great business, and many Gurus live wealthily. 289

290 We spoke on the glory of Namasankirtanam. We spoke about the glory of Guru. Who should be our Guru at this Age? He should be one who, conscious of the situation prevailing in this era, bestows upadesa to the sishya taking into account the state of the sishya and his capability at this Age. When we look at the conditions prevailing today, the state of our mind, etc. we find that our mind has lost its strength. Today, most of us are without mano balam (strength of mind). Under such circumstances, the only way that all can easily follow is Bhagavan Nama kirtan (chanting the Name of the Lord). Therefore, who is a Sadguru? The one who calls all the people in this Kali Yuga and gives the upadesa, Utter the Name of the Lord. You can attain God! Only such a one is a Sadguru God is for all. Each and everyone have the right to attain God. Bhagavan Nama kirtan which is the easiest way of attaining that God and performance of Bhagavan Nama japa is universal way; all can say Bhagavan Nama; there is no bar for this; no one can stop it; all are children of God. Therefore, under the conditions prevailing today we can attain God following this great way. Only the one who advocates this marga (of Nama sankirtan ) to us is verily the highest Guru. Only He can show God to us. He is verily the Avatara Purusha. Who is an Avatar? It is the objective of the Avatara purushas to give upadesa as befitting the Yuga, time and conditions. So, people should be given upadesa as befitting today s circumstances. And that is the upadesa of Nama kirtan. The path ( marga ) of the day is Nama kirtan. It is only to speak on this marga that innumerable Mahans have been coming down in this Kali Yuga. The Importance of OM (AUM) before and after meditation The goal which all the Vedas declare, which all austerities aim at, and which men desire when they lead the life of continence is Om. This syllable Om is indeed Brahman. Whosoever knows this syllable obtains all that he desires. This is the best support; this is the highest support. Whosoever knows this support is adored in the world of Brahma. 290 Katha Upanishad I The most sacred symbol in Hindu dharma. Aum (OM) is the sound of the infinite. Aum is said to be the essence of all mantras, the highest of all matras or divine word (shabda), brahman (ultimate reality) itself. Aum is said to be the essence

291 of the Vedas. By sound and form, AUM symbolizes the infinite Brahman (ultimate reality) and the entire universe. A stands for Creation U stands for Preservation M stands for Destruction or dissolution This is representative of the Trinity of God in Hindu dharma (Brahma, Vishnu and Shiva) The three portions of AUM relate to the states of waking, dream and deep sleep and the three gunas (rajas, satva, tamas) The three letters also indicates three planes of existence, heaven, earth (martya) and netherworld (patala) All the words produced by the human vocal organ can be represented by AUM. A is produced by the throat, U & M by the lips In the Vedas, AUM is the sound of the Sun, the sound of Light. It is the sound of assent (affirmation) and ascent (it has an upwards movement and uplifts the soul, as the sound of the divine eagle or falcon. 291

292 Om or Aum is of paramount importance in Hinduism This symbol (as seen in the image on the right) is a sacred syllable representing Brahman, the impersonal Absolute of Hinduism omnipotent, omnipresent, and the source of all manifest existence. Brahman, in itself, is incomprehensible; so a symbol becomes mandatory to help us realize the Unknowable. Om, therefore, represents both the unmanifest (nirguna) and manifest (saguna) aspects of God. That is why it is called pranava, to mean that it pervades life and runs through our prana or breath. Om or AUM in Daily Life Although Om or AUM symbolizes the most profound concepts of Hindu belief, it is in use daily. The Hindus begin their day or any work or a journey by uttering Om. The sacred symbol is often found at the head of letters, at the beginning of examination papers and so on. Many Hindus, as an expression of spiritual perfection, wear the sign of Om as a pendant. This symbol is enshrined in every Hindu temple premise or in some form or another on family shrines. It is interesting to note that a newly born child is ushered into the world with this holy sign. After birth, the child is ritually cleansed and the sacred syllable Om is written on its tongue with honey. Thus right at the time of birth, the syllable Om is initiated into the life of a Hindu and ever remains with him as the symbol of piety. Om is also a popular symbol used in contemporary body art and tattoos. Eternal Syllable According to the Mandukya Upanishad, Om is the one eternal syllable of which all that exists is but the development. The past, the present, and the future are all included in this one sound, and all that exists beyond the three forms of time is also implied in it. Music of Om (AUM) Om is not a word but rather an intonation, which, like music, transcends the barriers of age, race, culture and even species. It is made up of three Sanskrit letters, aa, au and ma which, when combined together, make the sound Aum or Om. It is believed to be the basic sound of the world and to contain all other sounds. It is a mantra or prayer in itself. If repeated with the correct intonation, it can resonate throughout the body so that the sound penetrates to the center of one s being, the atman or soul. There is harmony, peace, and bliss in this simple but deeply philosophical sound. By vibrating the sacred syllable Om (AUM), the supreme combination of letters, if one thinks of the Ultimate Personality of Godhead and quits his body, 292

293 he will certainly reach the highest state of stateless eternity, states the Bhagavad Gita. Vision of Om (AUM) Om (AUM) provides a dualistic viewpoint. On one hand, it projects the mind beyond the immediate to what is abstract and inexpressible. On the other hand, it makes the absolute more tangible and comprehensive. It encompasses all potentialities and possibilities; it is everything that was, is, or can yet be. It is omnipotent and likewise remains undefined. Power of Om (AUM) During meditation, when we chant Om (AUM), we create within ourselves a vibration that attunes sympathy with the cosmic vibration and we start thinking universally. The momentary silence between each chant becomes palpable. Mind moves between the opposites of sound and silence until, at last, it ceases the sound. In the silence, the single thought Om is quenched; there is no thought. This is the state of trance, where the mind and the intellect are transcended as the individual self-merges with the Infinite Self in the pious moment of realization. It is a moment when the petty worldly affairs are lost in the desire for the universal. Such is the immeasurable power of Om (AUM). 293

294 Hindu Sacred Texts Glossary A Abhimanyu (अभ मन ): Son of Arjuna and Subhadra who was married to Uttara, daughter of King Virata. He was deceitfully killed by the Kauravas during Kurukshetra. Āchārya (आच र य): Teacher or Guru. Achyuta (अच य त): A synonym of Sri Vishnu. Adhiratha (अभ रथ): Karna s foster-father. Adi Shankara (आभ शङ कर): The first Hindu philosopher who consolidated the principles of the Advaita Vedanta philosophy. Aditi (अभ भत): A goddess of the sky, consciousness, the past, the future and fertility. Advaita Vedanta (अद व त व न त): A school of Hindu philosophy often called a monistic or non-dualistic system which refers to the indivisibility of the Self (Atman) from the Whole (Brahman). Agastya (अगस ): A great sage whose life-story the Pandavas learnt while on pilgrimage to holy places, his wife Lopamudra was equally a great sage in her own right. Aghāsur (अघ स र): A dragon sent by Kamsa to destroy Krishna Āgneyāstra (आग न र स ): Āgneyāstra is the fire weapon, incepted by God Agni, master of the flames. Agni (अग भ ): The sacred Hindu fire god.[2] Agnihotra (अभग नह त र): A sacrifice to God Agni. Ahi (अभह): Means ( snake ), Vritra was also known in the Vedas as Ahi cognate with Azhi Dahaka of Zoroastrian mythology and he is said to have had three heads. Ahamkara (अह क र): A Sanskrit term that refers to the ego of one s self, the identification of one s own ego. 294

295 Ahimsā (अभह स ): A religious concept which advocates non-violence and a respect for all life. Airāvata (ऐर वत): Indra s elephant. Ajasat (अजसत):The Prince who plots with Devadatta to kill Buddha Ajatashatru (अज तशत र ): Having no enemy, friend of all born things, an epithet of Yudhishthira. Akampana (अकम प ): Meaning (Unconquerable) A rākshasa, maternal uncle of Ravana,slain by Hanumaān at seize. Akshayapatra (अक षर पत र): A wonderful vessel given to Yudhishthira by the Sun god which held a never-failing supply of food. Alara (अलर) : A famous sage, sought out by Buddha Alambasa (अलम बस): A Rakshasa friend of Duryodhana who had joined his forces but Satyaki compelled him to flee from the battlefield. Amarāvati (अमर वत ): The city of Indra Amarkantak (अमरक टक): Amarkantak is a unique natural heritage area in eastern Madhya Pradesh, India. This is the meeting point of the Vindhyas and the Satpuras, with the Maikal Hills being the fulcrum. This is the place from where the Narmada River, the Sone River and Johila River emerge. Ambā (अम ब ), Ambikā (अम भबक ), Ambālikā (अम ब भलक ): The three daughters of King of Benares, Eldest daughter Ambā was in love with King Shālwa Amrit (अम त): Ambrosia, the food of the gods, which makes the partaker immortal. Ananta (अ त): Ananta may be 1.The thousand headed nāga that issued from Balrāma s mouth 2. Author and commentator of Katyayana sutra 3. Ananta was the name of present Shekhawati region of Rajasthan in India. Andhaka (अ क): Andhaka was the demon son of Shiva, and was created from a drop of his sweat. He was born blind. After birth, Andhaka was given to Hiranyaksha to be raised, as he had no sons. Later, Andhaka became the king of Hiranyaksha s kingdom. Anga (अ ग): Mlechchha kings, a Kaurava supporter. 295

296 Angada (अ ग ): One of the monkey host; Son of Valī Aniruddha (अभ र द ध): Son of Pradyumna (a rebirth of Shatrughana who married with Chārumati and Ushā Anjalikā (अ जभलक ): The greatest of Arjuna s arrows with which he slays Karna Anjanā (अ ज ): Mother of Hanumāna Anshumat (अ श मत): A mighty chariot-fighter Anusuya (अ स र ): Sati Anusuya was wife of the sage Atri and mother of Dattatreya ( त त त र र ) who is considered by some Hindus (in western India) to be an incarnation of the Divine Trinity Brahma, Vishnu and Shiva. Apsarās (अपसर ): Heavenly nymphs, The dancing girls of Indra s court Aquila (अक भवल ): Equivalent, Garuda; the divine eagle Araṇi (अरभ ): An upper and a lower piece of wood used for producing fire by attrition. Āraṇyaka (आरण यक): Part of the Hindu Śruti that discuss philosophy, sacrifice and the New Year holiday. Arjuna (अज य ): The third of Pāndavas and Krishna s cousin. His doubts on the battle field led to Krishna expounding the Gita.[1] Artha (अथय): Wealth, one of the objects of human life, the others being Dharma, (righteous- ness), Kama (satisfaction of desires), Moksha (spiritual salvation). Arundhati (अर भत): Wife of sage Vashishta. She was one of the nine daughters of Kardama Prajapati and his wife Devahuti. Arya: Noble or Pious. Was also used as another name for ancient vedic bharatas tribe, whose main rival tribe were the Dasas. Asamanja (असम ज): Son of Sāgra Ashtavakra (अष टवक र): A towering scholar while still in his teens. Ashta Lakshmi: Eight aspects of goddess Lakshmi, symbolising eight sources of wealth 296

297 Ashvatthāman (अश वत थ म ): Son of Dronacharya and last supreme commander of the Kaurava force, strong as a horse Ashvins (अश भव ): The divine twins Ashwamedha (अश वम ): The horse sacrifice Asvamedha Yajna (अश वम र ज ञ): A horse sacrifice. Ashwapati (अश वपभत): Uncle of Bharata and Shatrughna Ashwasena (अश वस ): Son of Naga Takshaka, who was saved by Indra, while Khandavavana was put into flame by Pandavas. Five mighty arrows shot by Karna Asita (अभसत): A sage who held that gambling was ruinous and should be avoided by all wise people. Asmaka (अस मक): A Kaurava warrior who attacked Abhimanyu. Astra (अस ): A missile charged with power by a holy incantation. Asuras: mythological lord beings in Indian texts who compete for power. Ātma (आत म ): The underlying metaphysical self, sometimes translated as spirit or soul. Ayodhyā (अर ध य ): Unconquuerable, The city in the country of Koshala B Binod: The Father of intillegent son Birat Birat: The intillegent son of Binod Timsina and Ganga Timsina Babhruvahana: Babhruvahana was son of Arjuna by his wife Chitrāngadā. Badarikasram (बद र क श रम): Badarikasram is a place sacred to Vishnu, near the Ganges in the Himalayas, particularly in Vishnu s dual form of Nara-Narayana. Bahlika (ब भ क), Dasharna ( श य): States the kings of which were Kalinga, Magadha, friendly to the Pandavas, Matsya, Panchala, Salva. Bahu (ब ह ): A king of the Solar race. Who was vanquished and driven out of his country by the tribes of Haihayas and TaIajanghas. He was father of Sagara. 297

298 Bahuka (ब ह क): The changed name of Nala, as a charioteer of Rituparna, the king of Ayodhya. Also other name of king Bahu. Baladeva (बल व): Balarama, elder brother of Sri Krishna. Balarāma (बलर म): Elder brother of Lord Krishna and manifestation of Sheshanaga.[1] Balarāma (बलर म): An avatar or incarnation of Adisesha the thousand-hooded serpent on which Lord Mahavishnu reclines in Vaikuntha. Bali: a demon king defeated by the god Vishnu. Bakāsura (बक स र): A voracious, cruel and terribly strong Rakshasa or demon who lived in a cave near the city of Ekachakrapura whom Bhima killed to the great relief of the citizens. Baṇāsura (ब स र): Banasura was a thousand-armed asura and son of Bali. He was a powerful and terrible asura. All people even the king of earth and Devas of heaven were afraid of him. Banasura was a follower of Shiva. He had a beautiful daughter named Usha. Behula (ब ह ल ):The daughter of Saha, a merchant of Nichhani Nagar; weds Lakshmindara, mentioned in the story of Manasa Devi who was the daughter of Shiva. Bhadra ( द र): A mighty elephant Bhadrakālī ( द रक ल ): Bhadrakālī is also known as the gentle Kali, who came into being by Devi s wrath, when Daksha insulted Shiva. She is the consort of Virabhadra. Bhagadatta ( ग त त): King of Pragjyotisha, a Kaurava ally. Bhagawān ( गव ): Form of address to Gods and great rishis, example- Bhagawan Sri Krishna, Narada, Vyasa. A Sanskrit word meaning Holy or Blessed one. It is a title of veneration, often translated as Lord and refers to God. Bhagavad Gītā ( गव ग त ): The national gospel contained in Mahābhārata, Part of the epic poem Mahabharata, located in the Bhishma Parva chapters A core sacred text of Hinduism and philosophy. Bhagavatī ( गवत ): Alias Pārvatī, Shiva s wife 298

299 Bhagīratha ( ग रथ): Son of Dilipa, king of Kosala who worshipped Shiva and brought down Ganges. Bhajan ( ज ): A Hindu devotional song. Great importance is attributed to the singing of bhajans within the Bhakti movement. Bhaktī ( क त ): A Sanskrit term that means intense devotion expressed by action (service). A person who practices bhakti is called bhakta. Bhaktī Yoga ( क त र ग): The Hindu term for the spiritual practice of fostering of loving devotion to God, called bhakti.[2] Bharadwāja ( रद व ज): A rishi, father of Yavakrida. Bharata ( रत): Means to be or being maintained ). Bharat may be 1. A name of Agni 2. A name of Rudra 3. One of the Adityas 4. Emperor Bharata, son of Dushyanta and Shakuntalā 5. Bharata (Ramayana), a son of Dasharatha, younger brother of Rama 6. Bharata Muni, the author of the Natyashastra 7. Bharata (Bhagavata), the eldest of a hundred sons of a saintly king by name Rishabha Deva according to the Bhagavata purana. Bhārata ( रत): Meaning ( descended from Bharata ). Bhārata may refer to 1. The Bhāratas, an Aryan tribe of the Rigveda 2. An early epic forming the core of the Mahabharata (allegedly comprising about a quarter of the extended epic) 3. The Republic of India (properly, Bhārata GaNarājya, रत ग र ज य). Bhārgava ( वयग): Karna s divine weapon Bhaumāsur ( म स र): A demon slain by Krishna Bhīma ( म): The second of Pāndavas who excelled in physical prowess as he was born of the wind-god. Bhīshma ( ष म): Bhīshma was son of Shāntanu, the great Knight and guardian of the imperial house of Kurus. Bhīshmaka ( ष मक): Raja of Kundalpur and father of Rukminī. Bhoja s ( ज): A branch of the Yadava clan belonging to Krishna s tribe. Bhumanyu : Nameo of Son of Bharatha. He became emperor of India after Bharat. Bhuminjaya ( भम जर ): Another name of prince Uttara son of Virata who had proceeded to fight the Kaurava armies, with Brihannala as his charioteer. 299

300 Bhuriśravas ( ररश र वस): Bhurisravas was a prince of the Balhikas and an ally of the Kauravas, who was killed in the great battle of the Mahabharata. Bhūta: A ghost, imp, goblin. Malignant spirits which haunt cemeteries, lurk in trees, animate dead bodies, and delude and devour human beings. Bibhatsu (भब त स ): One of Arjuna s name meaning a hater of unworthy acts. Brahmā (ब रह म ): Creator of the universe, The Hindu creator god, and one of the Trimurti, the others being Vishnu and Shiva. He must not be confused with the Supreme Cosmic Spirit of Hindu philosophy Brahman. Brahmāstra (ब रह म स त र): A divine weapon, irresistible, one given by Lord Brahma himself. Brahmachārin (ब रह मच रर ): A religious student, unmarried, who lives with his spiritual guide, devoted to study and service. Brahmacharya (ब रह मचर य): Celibacy, chastity; the stage of life of Vedic study in which chastity and service are essential, The word Brahmacharya symbolises a person who is leading a life in quest of Brahma, or in other words a Hindu student Brahmadatta (ब रह म त त): King of Benares Brahman (ब र ह म ): The signifying name given to the concept of the unchanging, infinite, immanent and transcendent reality that is the Divine Ground of all being. Brahmin (ब र ह मम ): One of four fundamental colours in Hindu caste (Varna) consisting of scholars, priests and spiritual teachers. Braj (ब रज): Braj (also known as Brij or Brajbhoomi) is a region in Uttar Pradesh of India, around Mathura-Vrindavan. It is considered to be the land of Krishna and is derived from the Sanskrit word vraja. Brihadaswa (ब ह स व): A great sage who visited the Pandavas during their forest hermitage and reminded them of King Nala of Nishadha who also lost his kingdom in the game of dice and who deserted his wife Damayanti because of a curse but ultimately regained both.[3] Brihadratha (ब हद रथ): Commander of three regiments reigned over Magadha and attained celebrity as a great hero, married the twin daughters of the Raja of Kasi. His two wives ate each half of a mango given by sage Kausika and begot 300

301 half a child each. A Rakshasi recovered the two portions from a dustbin wherein they were thrown and when they accidentally came together, they became a chubby baby, which she presented to the king, saying it was his child, which later became known as Jarasandha. Brihadyumna (ब ह र म ): A King, a disciple of sage Raibhya. Brihannala (ब हन नल): Name assumed by Arjuna while living at Virata s court in incognito. He taught arts to Uttarā, the princess of the kingdom of Virata. Brihaspati (ब हस पभत): Father of Kacha and priest of devas Brihatbala (ब हत बल): A daring warrior who charged at Abhimanyu caught in the Kaurava army s net. Brindavan (ब न द व ): A town on the site of an ancient forest which is the region where Lord Krishna spent his childhood days. It lies in the Braj region. C Caste (क स ट): Portuguese word to describe in a western context the Hindu system of classification of peoples (jāti) Diagram of chakraschakra (चक र): An energy node in the human body. The seven main chakras are described as being aligned in an ascending column from the base of the spine to the top of the head. Each chakra is associated with a certain colour, multiple specific functions, an aspect of consciousness, a classical element, and other distinguishing characteristics. Chala (चल): A Kaurava warrior. Champā (चम प ): A city on banks of the Ganges river where Karna found as a babe by Adhiratha and Rādhā Chāndāla (च ड ल): A person of a degraded caste, whose conduct was much below standard and whose cause pollution. 301

302 Chandraketu (च द रक त ): A devotee of Manasā Channa (चन न) : A royal servant and head charioteer of Prince Siddhartha, who was to become the Buddha. Chānd Sadāgar (च स गर): A merchant-prince of Champaka Nagar. Manasā Devi woos the devotion of him Charachitra (चरभचत र): A son of King Dhritarashtra who perished in the war. Caraka Saṃhitā (चरक स भहत ): An ancient Indian Ayurvedic text on internal medicine written by Caraka. It is believed to be the oldest of the three ancient treatises of Ayurveda. Chavadi: Place of public assembly of the village. It is the property of the entire community. In it all public business is transacted, and it serves also as the village club the headquarters of the village police and guest house for travellers. Chedi (च भ ): A kingdodom of Shishupāla, old name of present Chanderi Chekitana (च भकत ): Chekitana was son of Dhrishtaketu, Raja of the Kekayas, and an ally of the Pandavas. Chitra (भचत र): A son of Dhritarashtra killed in the war. Chitraksha (भचत र क ष): One of the many sons of King Dhritarashtra who fell in the war. Chitrakūta (भचत रक ट): Chitrakūta was in mountain forests where Rama, Sita and Lakshmana spent eleven and half years of their exile; The hermitages of Vālmīki, Atri, Sati Anusuya, Dattatreya, Maharshi Markandeya, Sarbhanga, Sutikshna were here; and here the principal trinity of the Hindu pantheon, Brahma, Vishnu and Mahesh, took their incarnations. Chitralekha (भचत रल ख ): Chitralekha was a friend of Usha and daughter of minister of Banasura. She was a talented lady who helped Usha to identify the young man, Aniruddha, seen in the dream of Usha. Chitralekha through supernatural powers abducted Aniruddha from the palace of Krishna and brought him to Usha. Chitrasena (भचत रस ): King of the Gandharvas who prevented the Kauravas from putting up their camp near the pond where he himself had encamped. Chitrayudha (भचत रर ): A Kaurava prince who laid down his life in the war. 302

303 Chitravarma (भचत रवम य): A brother of Duryodhana who was killed in the war Chitrangada (भचत र ग ): Elder son of Santanu born of Matsyagandhi (Satyavati) who succeeded his father on the throne of Hastinapura. Chitrāngadā: Chitrāngadā was one of Arjuna s wives. Arjuna travelled the length and breadth of India during his term of exile. In ancient Manipur in the eastern Himalayas he met Chitrāngadā, the daughter of the king of Manipur and married her. Babhruvahana was soon born to the couple. Babruvahana would succeed his grandfather as king of Manipur. Chyavana (च र व ): A great rishi, husband of beautiful wife Sukanyā whom Ashvins beheld at her bath D Dāruka ( र क): Sri Krishna s charioteer. Dadhichi: Dadhichi was a Vedic king, son of Atharvan, who turned a great Rishi. Dadhicha gave his bones to destroy Vritra, a brahmin, who became the head of the Asuras. Daityas ( त र ): Daityas were the children of Diti and the sage Kashyapa. They were a race of giants who fought against the gods. Daksha ( क ष): The skilled one, is an ancient creator god, one of the Prajapatis, the Rishis and the Adityas, and a son of Brahma. Dākshāyani ( क ष र ): Dākshāyani is the Goddess of marital felicity and longevity; she is worshipped particularly by ladies to seek the long life of their husbands. An aspect of Devi, Dākshāyani is the consort of Shiva. Other names for Dākshāyani include Gaurī, Umā, Satī, Aparnā, Lalithā, Sivakāmini. Damayantī ( मर त ): She is the wife of Nala whose story is told in the Mahabharata. Dandaka ( डक): A kingdom and a forest, had the same name, was a colonial state of Lanka under the reign of Ravana. Ravana s governor Khara ruled this province. It was the stronghold of all the Rakshasa tribes living in the Dandaka Forest. Dasharatha ( शरथ): King of Ayodhya and Rama s father. Dashaarna ( श य): A country whose king attacked Bhagadatta s elephant in an effort to save Bhima. 303

304 Dasharna ( श य): Dasharna was an ancient Indian kingdom in Malwa region near Mandsaur. The queen of Chedi kingdom and mother of Damayanti were daughters of king of Dasharna. Demons: A supernatural being that has generally been described as a malevolent spirit. A demon is frequently depicted as a force that may be conjured and insecurely controlled, they were constantly at war with devas. Devadatta ( व त त): Name of Arjuna s conch, also Buddha s cousin. Deva ( व): The Sanskrit word for god or deity. It can be interpreted as a demigod, deity or any supernatural being of high excellence. Devarata ( वरत): Father of Yajnavalkya, the gods had given him a great bow and neither gods, nor gandharvas, nor asuras, nor rākshsa, nor men had might to string that. Devakī ( वक ): Mother of Lord Krishna. Devala ( वल): A sage who condemned the game of dice as an evil form of gambling and declared it unfit as entertainment for good people, as it usually offered scope for deceit and dishonesty. Devavrata ( वव रत): The eighth child of Santanu and Ganga who in time mastered the art yielding arms and learned the Vedas and Vedanta as also the sciences known to Sukra was crowned Yuvaraja (heir apparent), but later vowed to celibacy and was known as Bhishma. Devayanī ( वर ): The beautiful daughter of Shukracharaya, preceptor of the demons, who fell in love with Kacha, son of Brihaspati, preceptor of the Devas. Devendra ( व द र): King of the Gods. Devī ( व ): The female version of a Deva, i.e. a female deity or goddess. Devi is considered to be the Supreme Goddess in Shaktism. Dhanvantari ( व तर ): An avatar of the Hindu God Vishnu. Dhanvantari appears in the Vedas as the physician of the gods, and is the god of Ayurvedic medicine. Dharma ( मय): Righteous course of conduct. Can mean law, rule or duty. Beings that live in harmony with Dharma proceed quicker towards moksha. Dharmagranthi ( मयग र थ ): Assumed named of Nakula at Virata s court. 304

305 Dharmananda ( मय ): The delighted of Dharma, a name of Yudhishthira, the son of Dharma or Yama. Dharmavyadha ( मयव र ): He possessed the secret of good life and lived in the city of Mithila. He was a meat-seller. Dhananjaya ( जर ): One of the names of Arjuna. Dhanusaksha ( सक ष): A great sage whom Medhavi, son of sage Baladhi, once insulted. He took the form of a bull and butted at that mountain and broke it to pieces. Then Medhavi fell down dead. Dhaumya ( म र ): Preceptor of the Pandavas, who accompanied them during their exile to the Kurujangala forest, singing Sama hymns addressed to Yama, Lord of Death. Dhrishtadyumna ( ष ट र म ): Supreme commander of the Pandava forces and twin brother of Draupadi. Dhrishtaketu ( ष टक त ): Dhrishtaketu may be 1. A son of Dhrishtadyumna. 2. A son of Shishupala, king of Chedi, and an ally of the Pandavas. 3. A king of the Kekayas, also an ally of the Pandavas. 4. Son of Satyadhriti. 5. Son of Nriga. Dhritarāshtra ( तर ष टर ): Elder son of Vichitravirya and Ambika, born blind, father of Duryodhana. Dharmaputra ( मयप त र): The son of Yama, epithet of Yudhishthira. Dhartarashtras ( तयर ष टर ): Sons of Dhritarashtra Dhruva (ध र व): Dhruva was the prince blessed to eternal existence and glory as the Pole Star (Dhruva Nakshatra in Sanskrit) by Lord Vishnu. The story of Dhruva s life is often told to children as an example for perseverance, devotion, steadfastness and fearlessness. Dhumrāksha ( मर क ष): The Grey-eye rākshasha appointed by Rāvana who was slain by Hanumāna. Dilipa (भ ल प): Son of Anshumat and father of Bhāgīratha. Dīpāvali ( प वल, भ व ल ): Lit. a row of lamps. A significant 5-day festival in Hinduism occurring between mid October and mid November. It is also popularly known as the Festival of Lights. 305

306 Draupadī (द र प ): Daughter of King Drupada, King of Panchala,who was born from fire. She was the sister of Dhrishyadyumna. She married all the five Pandavas though Arjuna had won her in the Swayamvara, because of the vow that they would share everything in common. Droṇa (द र ): A Brāhman discovered by Bhīshma, Son of a Brahmana named Bharadwāja; married a sister of Kripa and a son Aswathama was born to them; learnt military art from Parasurama, the maser. Later he became the instructor to the Kaurava and Pandava princes in the use of arms. He was slain by Dhrishtadyumna in Mahabharata war. Drupada (द र प ): King of Panchala, Drona s friend, father of Draupadi who became the wife of the Pandavas Duhsāsana ( श स ): brother of Duryodhana who dragged Draupadi into the assembly hall and attempted to strip her naked after she had been lost as a wager by Yudhishthira. He eventually gave up when Krishna came to Draupadi s aid. The pandava Bhima killed him at Kurukshetra and drank his blood in accordance with the vow he had taken.[1] Durdhara ( यर): A son of Dhritarashtra killed by Bhima in the war. Durgā ( ग य): A form of Devi, the supreme goddess. She is depicted as a woman riding a lion with multiple hands carrying weapons and assuming mudras. Durjaya ( जयर ): A brother of Duryodhana who was sent to attack Bhima, to save Karna s life but lost his own. Durmarsha ( मयशय): A son of Dhritarashtra killed by Bhima. Durmata ( मयत): A son of Dhritarashtra who was killed by Bhima. Durmukha ( म यख): A chariot-borne warrior on the Kaurava side. Durvāsa ( व यस): An ancient sage known for his anger who visited the Kauravas. Duryodhana asked him to visit his cousins, the Pandavas, hoping that they would incur his wrath. Durvishaha ( भवयषह): A warrior fighting on the Kaurava side. Duryodhana ( र ): The eldest son of the blind king Dhritarashtra by Queen Gandhari, the eldest of the one hundred Kaurava brothers, and the chief antagonist of the Pandavas. Dushkarma ( ष कमय): A warrior belonging to the Kaurava side. 306

307 Dushyanta ( ष र त): A valiant king of the Lunar, race, and descended from Puru. He was husband of Sakuntala, by whom he had a son, Bharata. The loves of Dushyanta and Sakuntala, her separation from him, and her restoration through the discovery of his token-ring in the belly of a fish, form the plot of Kalidasa s celebrated play Sakuntala. Dussaha ( स सह): A son of Dhritarashtra killed by Bhima. Dvaita (द व त): A branch of Hindu philosophy, founded by Shri Madhvacharya that advocates dualism and stresses a strict distinction between God and souls. Dvaitavana (द व तव ): Dvaita Forest or Dvaitavana was situated to the south of the Kamyaka Forest. It contained within it a lake called the Dwaita lake. It was on the south-western outskirts of Kurujangala, near the borders of the desert (northern extension of the Thar desert into Haryana) (3,176). It also lay on the banks of the Saraswati River (known there as the Bhogavati) (3-24,176). Dwaitayana (द व त र ): A forest where the Kaurava, cows were being bred and housed. Dwārakā (द व रक ): Krishna renounced war in Mathura for the greater good and founded and settled in Dwārakā. Leaving the Vrishnis people in Dwaraka, Krishna returned to Mathura and killed Kamsa (his maternal uncle) and Kālayavans demon and made Ugrasen (his maternal grandfather) the king of Mathura. Dyumatsena ( र मतस ): King of Shālwas and father of Satyavān. E Ekachakra (एकचक र): It was a city where the Pandavas are said to have lived here with their mother, Kunti, when they were exiled to the forest and escaped from the burning of house of lac. Ekalavya (एकलव र ): He was a young prince of the Nishadha tribes, who achieves a skill level parallel to the great Arjuna, despite Drona s rejection of him. He was a member of low caste and he wished to study in the gurukulam of Dronacharya. Fire-God: Same as Agni. F 307

308 Flute: Lord Krishna had a flute (called a Bansuri in Indian languages) which he used to play in the woods and all the herd-girls of Braj used to go out on the voice of this flute. G Gajasura (गज स र): Gajasura (elephant demon) is the name used to refer to demon Nila when he took the form of an elephant and attacked Shiva. He was destroyed by Ganapati. Gaṇapati (ग पभत): Lord of the territory, The fulfiller of desire, the god of merchants, Second son of Shiva and Pārvati. Amanuensis of Vyasa who agreed to write down without pause or hesitation the story of the Mahabharata dictated by Vyasa. Ganges (ग ग ): A holy river in Northern India, believed to be a goddess by Hindus (see Ganges in Hinduism), Equivalent Ganges, The story of the birth of the Ganges was told to Rama and Laxmana by Vishvamitra. Gaṇesha (ग श): The god of good fortune, commonly identified for his elephant head. Gaṇeśa Chaturṭhī (ग श चत थ ): Ganesh Chaturthi is an occasion or a day on which Lord Ganesha, the son of Shiva and Parvati, makes his presence on earth for all his devotees. It is the birthday of Lord Ganesha. The festival is observed in the Hindu calendar month of Bhaadrapada, starting on the shukla chaturthi. Gāndhārī (ग र ): Dhritarashtra s wife and queen mother of the Kauravas. Gandharva s (ग वय): A class of celestial beings regarded as specialists in music. Gāṇdīva (ग ण ड व): Arjuna s most potent bow. Gangadwara (ग गद व र): A place where sage Agastya and his wife performed penance. Garuda (गर ड): It is a large mythical bird or bird-like creature that appears in both Hindu and Buddhist mythology. Gaurī (ग र ): Gaurī or Dākshāyani is the Goddess of marital felicity and longevity; she is worshipped particularly by ladies to seek the long life of their husbands. An aspect of Devi, Dākshāyani is the consort of Shiva. Gāyatrī (ग र त र ): A revered mantra in Hinduism, found in the Yajur Veda. 308

309 Ghatotkacha (घट त कच): Son of Bhima from demoness Hidimba. Girivraja (भगररव रज): A Wealthy city in Kekaya Kingdom also called Rajagriha. Gītā (ग त ): See Bhagwad Gita Gopa s (ग प): Equivalent, herd-boys Gopāla (ग प ल): Name of Krishna indicating his origin as a god of flocks and herds. Gopīs (ग प ): Gopi is a word of Sanskrit origin meaning cow-herd girls. Govardhan (ग व य ): Govardhan is a hill located near the town of Vrindavan in India. Govinda (ग भव ): One of the epithets of Sri Krishna and Vishnu; it means a cow-keeper and refers to Krishna s occupation in Gokula, the colony of cowherds Grihastha (ग हस थ): The second of the four phases(purushartha) of a man, when a person gets married and settles down in life and begets children. Guha (ग ह): King of Nishādha Guru (ग र ): Revered preceptor, A spiritual teacher. In contemporary India, the title and term Guru is widely used within the general meaning of wise man. Guru Pūrṇimā (ग र प भ यम ): The day of full moon, Purnima, in the month of Ashadh of the Hindu calendar is traditionally celebrated by Hindus as Guru Pūrṇimā. On this day, devotees offer puja (worship) to their Guru. H Hamsa (ह स), Hidimbā (भहभडम ब ), Kamsa (क स): Allies of King Jarasandha; the last married the two daughters of Jarasandha. Also Krishna s step-uncle whom Krishna killed. Halayudha (हलर द ध): Plough-weaponed, an epithet of Balarama who wielded a plough as his weapon. Hanumāna (ह म ): Wise and learned monkey devotee of Sri Rama, who possessed extraordinary powers of discrimination and wisdom and who searched and found Sita in her confinement in Lanka. Son of Vayu and Anjana. 309

310 Hari (हरर): Hari is another name of Vishnu or God in Vaishnavism, Smarta or Advaitan Hinduism, and appears as the 650 th name in the Vishnu sahasranama. Harivamsa (हररव श): Harivamsa is an important work of Sanskrit literature. It is a kind of appendix to the Mahābhārata, that runs to 16,375 verses and focuses specifically on the life of Lord Krishna. Hastināpura (हस भत प र): Hastinapura is the capital and the kingdom of the Kauravas, the descendants of Kuru, which include the Pandavas. The throne of this city is the prize over which the great war of the epic is fought. Hidimbā (भहभडम ब ): A powerful Asura, who had yellow eyes and a horrible aspect. He was a cannibal, and dwelt in the forest to which the Pandavas retired after the burning of their house. He had a sister named Hidimbi, whom he sent to lure the Pandavas to him; but on meeting with Bhima, she fell in love with him. By his mother s desire Bhima married her, and by her had a son named Ghatotkacha. Hindu scripture: Sacred texts of Hinduism mostly written in Sanskrit. Hindu scripture is divided into two categories: Śruti that which is heard (i.e. revelation) and Smriti that which is remembered (i.e. tradition, not revelation). Hinduism: A worldwide religious tradition that is based on the Vedas and is the direct descendent of the Vedic religion. It encompasses many religious traditions that widely vary in practice, as well as many diverse sects and philosophies. Hiranyakashipu (भहर र कश यप): Hiranyakashipu was an Asura, and also a King of Dravida whose younger brother, Hiranyaksha was killed by Varaha, one of the avatars of Vishnu. Identical with Shishupāla and Rāvana. Hiranyaksha (भहर र क ष): Hiranyaksha was an Asura of the Daitya race, and a King of Dravida who was killed by Lord Vishnu after he took the Earth to the bottom of the ocean. He had an older brother named Hiranyakashipu. Holikā (ह भलक ): Holika was a demoness who was killed on the day of Holi. She was the sister of King Hiranyakashipu. The story of Holika s conflict signifies the triumph of good over evil. Hrishikesha (ह ष क श): Krishna. I Ikshvaku (इक ष व क ): The word Ikshvaku means bitter gourd. Ikshvaku was the first king and founder of the Sun Dynasty in Vedic civilization in ancient India. 310

311 He was the son of Manu (the first man on earth), sired by the Sun God, Surya. Rama, of the epic Ramayana is a descendant of the house of Ikshvaku. So are Bhagiratha, Dasharatha, Luv and Kusa. Ilvala (ईवल): Ilvala and Vatapi were asuras, the rulers of Badami, formerly known as Vatapi, was named after asura king Vatapi. Indra (इ द र): King of the Gods. The chief deity of the Rigveda, the god of weather and war as well as Lord of Svargaloka in Hinduism. Indrajīt (इ द र ज त): Son of Ravana, King of Lanka, also known as Meghanath, who conquered Indra, the Lord of Gods and received his name Indra-jit (Victor of Indra), and who was killed by Rama s brother Lakshmana. Indraprastha (इ द रप रस थ): Indraprastha (City of Indra) was a major northern city in ancient India that was the capital of the kingdom led by the Pandavas in the Mahabharata epic, located upon the banks of the river Yamuna, believed to be the site of present Purana Qila, in the modern national capital of Delhi. Indrasena (इ द रस ): A kinsman of the Pandavas, son of Nala and Damayanti. Indrasenā (इ द रस ): Daughter of Nala and Damayanti. Indrakila (इ द रभकल ): A mountain Arjuna passed on his way to the Himalayas to practise austerities to acquire powerful new weapons from Lord Mahadeva. Iravan (इरव ): Arjuna s son by a Naga princess Ulupi who fell in the battle on the eighth day, fought on the side of the Pandavas, killed by the Rakshasa Alumvusha. Ishvara (ईश वर): A Hindu philosophical concept of God referring to the Supreme Being which is the lord and the ruler of everything. Hinduism uses the term Ishvara exclusively to refer to the Supreme God in a monotheistic sense. J Jāmbavān (ज म बव ): Jambavan or Jamvanta is a bear in Hinduism and believe to lived from Treta Yuga to kaliyuga. Jambudvīpa (जम ब द व प): The name of the dvipa ( continent ) of the terrestrial world, as envisioned in the cosmologies of Hinduism, Buddhism, and Jainism, which is the realm where ordinary human beings live. Its name is said to derive from a Jambu tree. 311

312 Jambumali (जम ब मल ):The warrior Ravana sends to slay Hanuman when Hanuman not satisfied with finding Sita dashed about the Ashoka grove and broke the trees and spoiled the pavilions. Janaka (ज क): King of Mithila, a great Rajarishi; father of Sita, wife of Rama. Janamejaya (ज म जर ): A king who conducted a great sacrifice for the well being of the human race. Janārdana (ज य ): A name of Krishna Jarāsandha (जर स ): A rākshasa father-in-law of Kamsa, Son of Brihadratha. Mighty king of Magadha of whose prowess all Kshatriyas were afraid. Killed by Bhima in a thirteen-day non-stop physical combat: with Sri Krishna and Arjuna as witnesses. Jarita (जररत), Laputa (लप त): Female companions of a saranga bird, who was a rishi named Mandapala in his previous birth when he was refused admission to heaven because he was childless. Jalāsura (जल स र): A demon killed by Bhima. Japa (जप): A spiritual discipline in which a devotee repeats a mantra or the name of God. The repetition can be aloud, just the movement of lips or in the mind. Jātaka (ज तक): The Jataka is a voluminous body of folklore and mythic literature, primarily associated with the Theravada Buddhist tradition, as written in the Pali language (from about the 3 rd century, C.E.); The story of Rama is told in one of Jātakas. Jatāsura (जट स र): A Rakshasa who disguised himself as a Brahman and carried Yudhishthira, Sahadeva, Nakula, and Draupadi. He was overtaken and killed by Bhima. Jatāyū (जट र ): Jatāyū was king of all the eagles-tribes, the son of Aruna and nephew of Garuda. A demi-god who has the form of an (eagle), he tries to rescue Sita from Ravana, when Ravana is on his way to Lanka after kidnapping Sita. His brother was Sampatī Jaya (जर ): A son of King Dhritarashtra, who was killed by Bhima in the war 312

313 Jayadratha (जर द रथ): A warrior on the side of Kauravas who closed the breach effected by Abhimanyu in the Chakravyuha military formation by Dronacharya and trapped him inside. Jayatsena (जर त स ): A kinsman of the Pandavas. Jayatsena (जर त स ): A warrior fighting on the side of Kauravas. Jīwal (ज वल): The charioteer of Rituparna, king of Ayodhya, who accompanied with Bahuka. Jnana (ज ञ ): Knowledge of the eternal and real K Kacha (कच): Grandson of sage Angiras and son of Brihaspati, who went to seek knowledge under Sukracharya as a brahmacharin. Devayani, the preceptor s lovely daughter, fell in love with him. The Asuras (demons) suspecting him of wanting to steal the secret of reviving the dead, killed him a number of times. But due to Devayani s love for him, her father brought him back to life every time he was killed. Ultimately the secret was learnt by the devas who then succeeded in defeating the asuras. Kagola (कग ल): A disciple of the great sage and teacher of Vedanta, Uddalaka. Although virtuous and energetic, he lacked the intelligence needed to master the Vedas. He was also the father of Ashtavakra, whose legendary crookedness was a result of his twisting in the womb whenever Kagola made a mistake in reciting the Vedas. Kaikeyī (क क र ): She was the youngest of King Dasharatha s three wives and a queen of Ayodhya. She was the mother of Bharata. Kailāsh (क ल स): It is a peak in the Gangdisê mountains, the source of rivers in Asia the Indus River, the Sutlej River, and the Brahmaputra River and is considered as a sacred place in four religions Hinduism, Buddhism, Jainism and Bön faith. The mountain lies near Lake Manasarowar and Lake Rakshastal in Tibet. Kaitabh (क त ): Kaitabh is an asura associated with Hindu religious cosmology. He along with his companion, Madhu, originated from one of the ears of God Vishnu. Kaitabh and Madhu were designed to annihilate Brahma. Kālayāvan (क लर व ): Kālayāvan was an asura who surrounded Mathura with an army of thirty million monstrous friends. Then Krishna departed to build a 313

314 city of Dwārkā amidst sea, transported all his people to this city and left them in Dwārkā. Then Krishna returned and slew Kālayāvan. Kāl-Purush (क ल-प र ष): The time-man, Bengali name of Orion. Kali (कभल): Kali was a demon, the personified spirit of the Fourth yuga who possesses Nala. Kalī Yuga (कल र ग): Kalī Yuga (lit. Age of Kali, also known as The Age of Darkness), is one of the four stages of development that the world goes through as part of the cycle of Yugas, as described in Hindu scriptures, the others being Dwapara Yuga, Treta Yuga, and Satya Yuga. Kālī (क ल ): A dark, black aspect of the mother-goddess Devi whose consort is Shiva. Kālindī (क भल ): Kālindī was daughter of the Surya (Sun) who marries Lord Krishna while he was ruling at Dwarka, Kālindī is also another name for the river Yamuna in northern India. Kāliyā (क भलर ): Kāliyā was the name of a poisonous hydra or Nāga living on the bank of Yamuna River. Kāliyā was quelled by Krishna and sent to his abode in Ramanaka Dwīpa. Kāl nāginī (क ल भग ): A serpent who kills Lakshmindara, the son of Chand Sadagar who was a merchant-prince of Champaka Nagar. Kalki (कक त ): The tenth Avatar of Vishnu who is yet to come and will appear as a man on a horse at the end of Kali Yug. Kāma (क म): Best understood as aesthetics, the definition of Kama involves sensual gratification, sexual fulfillment, pleasure of the senses, love, and the ordinary enjoyments of life regarded as one of the four ends of man (purusharthas). Kāmadeva (क म व): Kāmadeva is the Hindu god of love. He is represented as a young and handsome winged man who wields a bow and arrows. Kamboja s (कम ब ज): Enemies of the Kauravas whom Karna had defeated Kāmadhenu (क म ): Kamadhenu was a divine cow believed to be the mother of all cows. Like her child Nandini, she could grant any wish for the true seeker. Kamadhenu provided Vasishta with his needs for the sacrifices. Kamadhenu 314

315 (kama-dhenu, wish-cow ), was a miraculous cow of plenty who could give her owner whatever he desired. Kampilya (कक त ल र ): Capital of the Panchala Kingdom ruled by Drupada. Kamsa (क स): Maternal Uncle of Sri Krishna and son of Ugrasena, also son-inlaw of Jarasandha, whom Sri Krishna killed. Kamyaka Forest (क म यक व ): Kamyaka forest is mentioned in Mahabharata being situated at the head of the Thar desert, near the lake Trinavindu was situated on the western boundary of the Kuru Kingdom, on the banks of the Saraswati River. It lay to the west of the Kurukshetra plain. Kanika (कभ क): Minister of Shakuni. Kanka (क क): Assumed name of Yudhishthira at Virata s court. Kaṇva (क व): Father of Shakuntala. Kanyā pūjā (कन प ज ):A Hindu custom to worship virgin girls as a symbol of the pure basic creative force. Kapila (कभपल ऋभष): A Vedic sage credited as one of the founders of the Samkhya school of philosophy. He is prominent in the Bhagavata Purana, which features a theistic version of his Samkhya philosophy. Karkotaka (कक टक): The naga who bit Nala at the request of Indra, transforming Nala into a twisted and ugly shape. Kartavirya Arjuna (क तयव र य अज य ): Kārtavīrya Arjuna was King of Mahishamati, kshatriya of Ramayana period believed to have a thousand arms. He had beheaded Jamadagni, father of Parashurama. In revenge, Parashurama killed the entire clan of Kartavirya Arjuna. Ravana was comprehensively defeated and was put to humiliation by him. Karma (कमय): A Sanskrit term that comprises the entire cycle of cause and effect. Karma Yoga (कमय र ग): The practise of disciplining action. Karma yoga focuses on the adherence to duty (dharma) while remaining detached from the reward. It states that one can attain Moksha (salvation) by doing his duties in an unselfish manner.[2] Karṇa (क य): A matchless warrior, son of the Sun god and Kunti. Disciple of Parasurama. Also son of Radha, his foster-mother, and was known as Radheya. 315

316 Kārtavīrya (क तयव र य): A great warrior who defeated Ravana, King of Lanka. Kārtikeya (क भतयक र ): Commander of the armies of the devas, A god born out of a magical spark created by Shiva, his father. His brother is Ganesha. Kashyapa (कश र प): An ancient sage, father of the Devas, Asuras, Nagas and all of humanity. He is married to Aditi, with whom he is the father of Agni and the Savitrs. His second wife, Diti, begot the Daityas. Diti and Aditi were daughters of King Daksha and sisters to Sati, Shiva s consort. One of Dashratha s counsellors also. Kauravas (क रव): Kaurava is a Sanskrit term, that means a descendant of Kuru, alternate name of sons of Dhritarashtra. Kausalyā (क सल र ): She was the eldest of King Dasharatha s three wives and a queen of Ayodhya. She was the mother of Rama. Kausikam (क भसकम ): A sage who learnt from Dharmavyadha the secret of Dharma, of performing one s duty. Kaustubha (क स त : is a divine jewel the most valuable stone Mani, which is in the possession of lord Vishnu. Kekaya (क कर ): A brave warrior on the Pandava side into whose chariot Bhima got during the fighting on the sixth day. Usinaras, the Sibi, the Madras, and the Kekayas were the direct descendants of Yayati s son Anu. Kesava (क सव): One of the names of Sri Krishna. Keshinī (क भश ): Wife of Sāgara Ketama (क तम): Another chief whose head was cut off by Drona. Ketu (क त ): Ketu is generally referred to as a shadow planet. It has a tremendous impact on human lives and also the whole creation. Astronomically, Ketu and Rahu denote the points of intersection of the paths of the Sun and the Moon as they move on the celestial sphere. Khaṇdavaprastha (ख ण डवप रस थ): The ancient capital from where the ancestors of Pandavas, Nahusha and Yayati ruled. The Pandavas rebuilt the ruined city and erected palaces and forts and renamed it Indraprastha. Khandava Vana (ख डवव ):Khandava Vana was an ancient forest mentioned in the epic Mahabharata, inhabited by Naga tribes. It lay to the west of Yamuna 316

317 river, in modern-day Delhi territory. Pandavas cleared this forest to construct their capital city called Indraprastha. Khara (खर): Khara was younger brother of Rāvana who was slain by Rama. Kichak a (भकचक): Sudeshna s brother, commander-in-chief of Virata s army, who made advances to Sairandhri (Draupadi). He was invited to meet her at night at the ladies dancing hall and was met instead by Valala (Bhima) dressed up as a female who killed him (Kichaka). Khir (क तखर): The grand son of Krishana. Kinnars (भक र): Human birds with instruments of music under their wings. Kirāta (भकर त): Huntsman, The non-aryan aborigines of the land. They are mentioned along with Cinas for Chinese. Kiratas are believed to be of Tibeto- Burman origin. Kirmira (भकम र): Kirmira was a Rakshasa, the brother of Bakasura, who lived in the Kamyaka Forest, and used to terrorize the Rishis who inhabited that forest. He ran into the Pandavas when they began their exile in the Kamyaka forest. Upon learning that Bheema was present, who had slain his brother Bakasura, the Rakshasa then challenged the Pandava to fight. After a fierce battle, Bhishma choked Kirmira to death. Kishkindhā (भकक त ): Kishkindhā was the kingdom ruled by a Vanara King Sugreeva, the younger brother of Bali, during the Ramayana period. This was the kingdom where he ruled with the assistance of his most intelligent minister, Hanuman. Kosala (क शल): Kosala was an ancient Indian Aryan kingdom, corresponding roughly in area with the region of Oudh. Its capital was Ayodhya, where Rama was born. Kripa (क प ): The concept of Divine Grace in Hinduism, especially in Bhakti Yoga. Kripāchārya (क प च र य): Aswathama s uncle who advocated a combined assault on Arjuna in battle as against Karna s boast that he could take him on singlehanded. Krishṇa (क ष ): The eighth avatar of Vishnu, one of the most worshipped by many Hindus. Krishna is famous for his lecture to Arjuna written in the Bhagavad Gita. 317

318 Krishna-Dwaipāyana (क ष द व प र ): Another name of Sage Vyasa. Krishna Janmashtami (क ष ण जन ष टम ): A Hindu festival celebrating the birth of Lord Krishna, an avatar of Hindu deity Vishnu. Krauncha (क र च): Curlew-heron. Krauncha-Vyuha (क र च व र ह): military formation on a pattern supposed to resemble a heron with outstretched beak and spreading wings. In ancient Indian practice, armies were arrayed for battle in formations of definite patterns, each of which had a name such as Chakra, or Kurma or Krauncha, or Makara according to a real or fancied resemblance. Kritavarma (क तवमय): A notable Yadava warrior fighting on the side of Kaurava forces. Kshatriya (क षभत रर ): One of the four fundamental colours (Varnas) in Hindu tradition, consisting of the warriors, soldiers and rulers of society. Kshatradharma (क ष त र मय): This is a form of spiritual practice that involves Protection of the seekers and destruction of the evildoers. In other words, it is the duty of fighting against evil as told by lord Krishna to Arjuna in the Bhagavad Gita. Kubera (क ब र): One of the gods of wealth and riches. Kuchasthala (क चस थल): A city where Krishna stayed the night on his way to the court of Dhritarashtra. Kumāra (क म र): Son of Shiva and Parvati who conquered and slew the demon Taraka. Kumbha (क म भ): Kumbha was a rakshasa who led a host against the monkeys when Hanumana fetches healing herb. Kumbhakarna (क म भक य): Brother of Ravana, King of Lanka, who was asleep most of the time because of the curse of Brahma. Kundalpur (क डलप र): Capital of Raja Bhishmak who was father of Rukmini, the wife of Krishna. Kundinapura (क भड प र): Capital of Vidarbha. 318

319 Kuntī (क त ): Mother of Pandavas, Daughter of Sura also known as Pritha. She was given in adoption to the king s childless cousin Kuntibhoja and was named Kunti after her adoptive father. Kunti-Madri (क त -म द र ): Queens of King Pandu who gave birth to three and two sons known as the Pandavas in the forest where he spent many years for having committed some sin. The sons were known as Yudhishthira, Bhima, Arjuna, Nakula, and Sahadeva. Kurma (क मय): Tortoise, The second Avatar of Vishnu where he took the form of a tortoise. Kurujangala (क र ज ङ गल): An ancient kingdom of India, in the north near the Yamuna and Ganges rivers. The main cities of the region are Hastinapura and Indraprastha. Its kings are sometimes called the Kurus. On a modern map of India, this kingdom roughly forms most of the Haryana state. Indraprastha (now known as Delhi the capital of India) was its capital. Kurukshetra (क र क ष त र): Plain of, scene of great battle between the Pandavas and Kurus for the throne of Hastinapura resulted in a battle in which a number of ancient kingdoms participated as allies of the rival clans. The location of the battle was Kurukshetra in the modern state of Haryana in India. Kurus (क र ): The name of an Indo-Aryan tribe and their kingdom in the Vedic civilization of India. Their kingdom was located in the area of modern Haryana. Bhishma was their guardian. Kusha (क श): Kusha and his twin brother Lava are the children of the Hindu God Rama and his wifesita, whose story is told in the Ramayana Kusasthala (क सस थल): one of the provinces asked by Pandavas, L Lakshagrah (ल क ष ग ह): The house of lac, The palace made out of lac at Benares where Pandavas along with Kunti were kept with a sense of banishment.the house was made with flammable materials which Purochana was to ignite at the opportune moment with the Pandavas entrapped inside. However, Vidura had seen through Duryodhana s plan and sent a miner to tunnel a shaft which the Pandavas used to escape.[1] Lakshmaṇa (लक ष म ): Younger stepbrother of Rama and son of Sumitra and King Dasharatha. Duryodhana s gallant young son also bore this name. 319

320 Lakshmī (लक ष म ): Goddess of prosperity, wealth and good fortune. She is the consort of Vishnu and an aspect of Devi. Lakshmīndara (लक ष म र): Son of Chand Sadagar who weds Behula. He was slain by Kal-nagini but restored to life by Mansa. Lankā (ल क ): An island city, generally identified with Ceylon, the home of Ravana. Lava (लव): Kusa and Lava were sons of Rama and Sita. Lomasa (ल मस): A brahmana sage who advised the Pandavas to reduce their retinue while repairing to the forest. Those unable to bear the hardships of exile were free to go to the court of Dhritarashtra or Drupada, king of Panchala. He accompanied Yudhishthira on his wanderings. Lopamudra (ल पम द र ): Daughter of the king of Vidarbha who married the sage Agastya. Lord Narayana ( र र ): Refuge of men; Mahavishnu. M Mādhava (म व): One of the names of Krishna. It means the Lord of Lakshmi. Madhu (म ): The name of Kingdom of Shtrughna. Madhusudana (म स ): Another name of Krishna, the slayer of the asura Madhu. Mahābhārata (मह रत): One of the two major ancient Sanskrit epics of India, the other being the Ramayana. The Mahabharata is of religious and philosophical importance in India; in particular, the Bhagavad Gita, which is one of its chapters (Bhishmaparva) and a sacred text of Hinduism. Mahādeva (मह व): Another name of Shiva. Mahāpārshwa (मह प शयव): One of Ravana s generals. Mahārāksha (मह र क ष): Son of Khara slain at Lanka. Mahāvishnu (मह भवष ): Lord of the Universe who took human birth in order to wrest his kingdom from Emperor Bali for the salvation of the world. Lord 320

321 Vishnu also took birth as Rama, son of Dasharatha, to kill Ravana, King of Lanka. Mahendra (मह द र): A King who had attained heaven. Also the name of a mountain upon which Hanumana rushes while searchin Sita, shaking it in wrath and frightening every beast that lived in its woods and caves. Mainaka (म क): Another mountain, well wooded and full of fruits and roots, Hanumana coursed through the air while searchin Sita. Maitreya (म त र र ): A sage who visited the court of Dhritarashtra, expressed sorrow at the Pandava s plight, advised Duryodhana not to injure the Pandavas for his own good. Makandi : One of the provinces asked by Pandavas, A province running along the banks of the Ganges, to the south of Hastinapura. Kampilya the capital city of Panchala was situated in the Makandi province within the southern Panchala kingdom (1,140). Makara Sankaranti (मकर स क र क तन त): A huge Religious festival regarding Sun. Lit. Makara means Capricorn and Sankranti is transition. It is about transition of Sun into Capricorn on its celestial path. Mālinī (म भल ): Malini was the name of river that was flowing in the forest where the ashrama of Kanva rishi was situated and Dushyanta fell in love with Shakuntala. Manasā Devī (म स व ): Manasa Devi the goddess of snakes; the daughter of Shiva by a beautiful mortal woman. She was no favourite of her step mother, Bhagavati, or Parvati, Shiva s wife. Manasaputra (म सप त र): Literally sons of mind. Wise men, created from the brain of Brahma. They are listed as Atri, Bharadwaja, Gotama, Jamadagni, Kashyapa, Vashishtha and Vishwamitra. Some sources add more names to this list. Mānasarovar (म सर वर): A sacred lake in the Himalayas Mandara (म र): The mountain used as a churning stick in Samudra manthan for churning the ocean using Vasuki nāga as rope by gods on one side and asuras on other side. Mandavya (म व र ): A sage wrongly punished by the king by being impaled as the chief of robbers who had clandestinely hidden their stolen goods in a corner 321

322 of his hermitage when he was in deep contemplation. Lord Dharma gave him this punishment for having tortured birds and bees in his childhood. At this Mandavya cursed Dharma who was born as Vidura, the wise, to the servant maid of Ambalika, wife of King Vichitravirya, who offered her to Sage Vyasa in place of Ambalika. Mandhatri: Mandhatri was a king, son of Yuvanaswa, of the race of Ikshvaku, and author of a hymn in the Rigveda. Mandodarī (म र ): Mandodari was the daughter of the King of Danavas, Mayasura and celestial dancer, Hema. She was the first wife of the Lord of Lanka Ravana. Manipura chakramanipura: City of jewels in Sanskrit. Manipura is the third primary chakra according to Hindu tradition. It is positioned at the navel region and it has ten petals which match the vrittis of spiritual ignorance, thirst, jealousy, treachery, shame, fear, disgust, delusion, foolishness and sadness. Mantharā (म थर ): Mantharā was a servant who convinced Kaikeyi that the throne of Ayodhya belonged to her son Bharata and that Rama should be exiled from the kingdom. Mantra (म त र): An incantation with words of power. A religious syllable or poem, typically from the Sanskrit language. They are primarily used as spiritual conduits, words and vibrations that instill one-pointed concentration in the devotee. Other purposes have included religious ceremonies to accumulate wealth, avoid danger, or eliminate enemies. Mantras are performed through chanting. Manu Smriti (म स म भत): The Manusmriti translated Laws of Manu is regarded as an important work of Hindu law and ancient Indian society. Manu was the forefather of all humans and author of Manu Smriti. Certain historians believe it to have been written down around 200 C.E. under the reign of Pushymitra Shunga of Sangha clan. Mārīcha (म र च): A character in the Ramayana, uncle of Ravana who transformed himself into a golden deer at the behest of Ravana to entice Sita. Mārkandeya (म कय ड र ): A sage who told Yudhishthira the story of a brahmana, Kausika. Marutta (मर त त): A king of the Ikshwaku dynasty whose sacrifice was performed by Samvarta in defiance of Indra and Brihaspati. 322

323 Mātalī (म तल ): Charioteer of Indra who took Arjuna to the kingdom of gods. Matanga (मत ग): A rishi during Ramayana period, Rama and Laxman pass by while searching Sita on way to mountain Rishyamūk on which dwelt Sugriva. Mathurā (मथ र ): The capital of Yadavas which was invaded by Kams Matrikas: A group of mother goddesses. Matsya (मत स र ): The first Avatar of Vishnu, where he came in the form of a fish Māyā (म र ): Maya is the limited, purely physical and mental reality in which our everyday consciousness has become entangled. Maya is believed to be an illusion, a veiling of the true, unitary Self the Cosmic Spirit also known as Brahman. Maya originated in the Hindu scriptures known as the Upanishads. Mayasura (मर स र): Maya (मर ), or Mayasura was a great ancient king of the Asura, Daitya and Rakshasa races upon earth. He was also the chief architect of the peoples of the netherworlds. Medhavi (म व ): Son of Sage Baladhi who desired that his son should live as long as a certain mountain lasted. Filled with conceit, Medhavi angered Dhanushaksha who killed him by taking on the form of a bull and butting the mountain until it was broken to pieces.[1] Menakā (म क ): Menakā is considered one of the most beautiful of the heavenly Apsaras. She was sent by Indra, the king of the Devas, to break the severe penance undertaken by Vishwamitra. Meru (म र ): An ancient mountain and mythical centre of the universe on which was situated the city of Brahma. Becoming jealous of Meru, the Vindya began to grow very high obstructing the sun, the moon and the planets. Agastya whom the Vindhya mountain respected asked it to stop growing until he crossed it on his way to the south and returned to the north again. But he did not return at all, having settled in the south. Mithilā (भमभथल ): Mithilā was a kingdom in ancient India. It existed in the eastern Gangetic plains in areas which is today spread over Uttar Pradesh and Bihar states of India, and parts of Nepal. Raja Janaka, father of Sita, was king of this kingdom. Mitra (भमत र): One of the Adityas. 323

324 Moksha (म क ष): Refers to liberation from the cycle of death and rebirth. In higher Hindu philosophy, it is seen as a transcendence of phenomenal being, of any sense of consciousness of time, space, and causation (karma). Muchukunda (म च क ): Muchukunda was a great sage who kills Kalayavan, the great Yavana warrior king in the Indian epic Mahabharata. Mukāsura (म क स र): Mukāsura was a demon, friend of Kauravas, who was sent to disturb the austerities, Arjuna was performing at Mount Kailash. Mukāsura went to forest where Arjuna was practicing his vows of prayer, vigil, and fast and attacked Arjuna in the form of a boar to kill. At the same time Shiva came in the form of a huntsman and saved him. Shiva gave Arjuna the Gandiva, the divine bow, and blessed him. N Nachiketa ( भचक त ): Nachiketa was son of a cowherd of the name Vājashrava, who was offered to Yama to find a place in Heaven by his father. Nachiketatas with his wits learnt the wisdom taught by death, found the Brahman and was freed from death. Nāga ( ग): Nāga is the Sanskrit and Pāli word for a minor deity taking the form of a very large snake, found in Hindu and Buddhist mythology. The use of the term nāga is often ambiguous, as the word may also refer, in similar contexts, to one of several human tribes known as or nicknamed Nāgas ; to elephants; and to ordinary snakes, particularly the King Cobra and the Indian Cobra, the latter of which is still called nāg ( ग) in Hindi and other languages of India. Nāgas ( ग): Nāgas were a group who spread throughout India during the period of the epic Mahabharata. The demi-god tribe called Suparnas (in which Garuda belonged) were arch-rivals of the Nagas. The well known Nagas are Ananta, Vasuki, Takshaka, Karkotaka and Airavata. Nāga panchami ( ग प चम ): The festival of Nāga panchami is celebrated in Hindus to pay respect to Nāgas. The five Nāgas worshipped on Nāga panchami are Ananta, Vāsuki, Taxak, Karkotaka and Pingala. Nagavanshi ( ग व श ): Nagavanshi dynasty is one of the Kshatriya dynasties of India. It includes a number of Jats and Rajput clans. The worshippers of Nāga (serpent) were known as Nāgā or Nāgil. The descendants of Nagas were called Nagavanshi. 324

325 Nahusha ( ह ष): A mighty king who was made king of the gods because Indra had disappeared due to his killing Vritra through sin and deceit. Naimiṣāraṇya ( भमष रण य): Naimiṣāraṇya (Naimisha Forest) was an ancient forest mentioned in the epic Mahabharata. It lay on the banks of the Gomati River (in Uttar Pradesh). The whole narration of Mahabharata took place at Naimisha forests, during a conclave of sages headed by sage Saunaka. Naivedhya ( व ध य): Food or eatables prepared as offerings to God, prior to the oblation. (See also: Prasad) Nakula ( क ल): Fourth brother of the Pandavas. Nala ( ल): King of Nishadha who lost his kingdom in a game of dice and deserted his wife Damayanti because of a curse. Nanda ( ): Nanda is head of a tribe of cowherds referred as Holy Gwals and foster-father of Krishna, who was allegedly given to him by Vasudeva. Nanda was married to Yasoda. Krishna derives his name Nandalal (meaning son of Nanda) from him. Nandi ( भ ): Nandi is the white bull which Shiva rides, and the leader of the Ganas. The white colour of the bull symbolizes purity and justice. Nandinī ( भ ): Vasishtha s divinely beautiful cow, child of Kamadhenu. Narasiṃha ( रभस ह): The fourth Avatar of Vishnu. He is a mixed form of a man and a lion. Nara ( र): Arjuna or Dhananjaya. Nārada ( र ): Narada is the Hindu divine sage, who is an enduring chanter of the names Hari and Narayana which other names for Vishnu, considered to be the supreme God by Vaishnavites and many other Hindus. He is regarded the Manasputra of Brahma as he was born of his thoughts. He is regarded as the Triloka sanchaari, the ultimate nomad, who roams the three lokas of Swargaloka, Mrityuloka and Patalloka to find out about the life and welfare of people. Nārāyaṇa ( र र ): Nārāyaṇa is an important Sanskrit name for Vishnu. The name is also associated with Brahma and Krishna. He is also identified with, or as the son of, the original man, Purusha. Nārāyaṇa s ( र र ): Krishna s kinsmen. 325

326 Nārāyaṇāsrama ( र र श रम): A charming forest where the Pandavas had halted during their wanderings. Nārāyaṇastra ( र र स ): Narayanastra is the personal missile weapon of Vishnu in his Narayana form, this astra lets loose a powerful tirade of millions of deadly missiles simultaneously. Narishyanta ( ररष यन त): Narishyanta was son of Vaivasvata Manu and belongs to solar race of Kshatriyas. Narmadā ( मय ): The Nerbudda river, one of the most important sacred rivers, originating from Amarkantak is believed to have descended from the sky by the order of Lord Shiva. The personified river is variously represented as being daughter of a Rishi named Mekala (from whom she is called Mekala and Mekala-kanya), as a daughter of the moon, as a mind-born daughter of the Somapas, and as sister of the Nagas. It was she who brought Purukutsa to the aid of the Nagas against the Gandharvas, and the grateful snake-gods made her name a charm against the venom of snakes. Navadurga ( व ग य): Literally means nine Durgas, constitute, according to Hindu mythology, the manifestation of Durga in nine different forms. Navaratri ( वर भत र): A Hindu festival of worship and dance. The word Navaratri literally means nine nights in Sanskrit. During these nine nights and ten days, nine forms of Shakti/Devi are worshipped. Netā ( त ): Netā was daughter of Shiva and friend of Manasa Devi. Nikumbha (भ क म ): One of Ravana s generals who led the rakshasas against the host of monkeys and was slain. Nīla ( ल): Son of Agni; One of the monkey host placed at the gate guarded by Prahasta. Nirvāṇa (भ व य ): Literally extinction and/or extinguishing, is the culmination of the yogi s pursuit of liberation. Hinduism uses the word nirvana to describe the state of moksha, roughly equivalent to heaven. Nishādha (भ ष ): A country where Indra, Lord of the gods had lived once disguised as a brahmana. King of the Nishadha was Guha who guarded Rama after he crossed Koshala kingdom on his exile. 326

327 Nishādha (भ ष ): The Nishādha peoples were indigenous tribes inhabiting ancient India. The Indo-Aryan peoples of ancient India s Vedic civilization saw the Nishadhas as uncivilized and barbarian peoples. Nishadhas did not follow the Vedic religion, and were involved in a number of wars with Indo-Aryan kingdoms. O OmOm, or Aum (ॐ): the most sacred syllable in Hinduism, first coming to light in the Vedic Tradition. The syllable is sometimes referred to as the Udgitha or pranava mantra (primordial mantra); not only because it is considered to be the primal sound, but also because most mantras begin with it. Pānchajanya (प चज र ): Name of Krishna s conch. Palāsa (पल स): A tree Butea frondosa also called flame of the forest. P Pānchāla (प च ल): Pānchāla corresponds to the geographical area between the Ganges River and Yamuna River around the city of Kanpur and Benares. Anciently, it was home to an Indian kingdom, the Panchalas, one of the Mahajanapadas. Pānchālī (प च ल ): Another name of Draupadi, Queen of the Pandavas and daughter of King Drupada. Pānchālya (प च ल य): A son of King Drupada who died in the war. Panchvatī (प चवट ): The place beside the river Godavari where Rama, Sita and Laxmana stayed in exile. Pāṇḍavaḥ (प डव): Pandavas in Sanskrit pāṇḍavaḥ are the five acknowledged sons of Pandu, by his two wives Kunti and Madri. They are Yudhishthira, Bhima, Arjuna and Nakula, Sahadeva Pāṇḍu (प ड ): Second son of Vichitravirya and Ambalika who succeeded to the throne of Hastinapura on his father s death, as his elder brother Dhritarashtra was born blind, father of the Pandavas. Paramhamsa (परमह स): The supreme swan Pārāsara (प र सर): A great sage, father of Veda Vyasa. 327

328 Parashurama (परस र म): Sixth avatara of Vishnu, the son of Jamadagni. His name literally means Rama-with-the-axe. He received an axe after undertaking a terrible penance to please Shiva, from whom he learned the methods of warfare and other skills. Parashurama s creation was a mistake as his mother was given a concoction made to produce a Kshatriya child. Parashurama was of mixed varna. Pārtha (प थय): Another name of Arjuna. Paravasu (परवस ): Son of Raibhva and elder brother of Arvavasu whose wife was violated by Yavakrida, who was killed with a spear by a fiend for his sin. Parikshit (पररभक षत): Son of Abhimanyu and grandson of the Pandavas who was crowned king after the holocaust claimed the Kauravas and the Pandavas. Parṇada (प य ): The name of a brahman who brought news of Nala to Damayanti. Pārvatī (प वयत ): Goddess of love, the consort of Shiva and mother of Ganesha, Rukmini prayed to her for saving her from the cruel Shishupala king of Chedi, as she had set her heart on marrying Krishna. Pāśupatāstra (प श पत स ): Pāśupatāstra is the irresistible and most destructive personal weapon of Shiva discharged by the mind, eyes, words or a bow. Paurava (प रव): A Kaurava hero. Pavanrekhā (पव र ख ): Wife of Ugrasena, mother of Kams. Phalguna (फल ग ): Arjuna. Pitāmaha (भपत मह): Literally grandfather, which however carried no imputation of senile infirmity but denotes the status of the pater familias. Prabhasa (प र स): The Vasu who seized Vasishtha s divine cow. Pradyumna (प र र म ): Son of Krishna and Rukmiṇī. Prahasta (प रहस त): Means long-head, One of Ravana s generals. Prajāpatī (प रज पभ त): Prajāpatīs are a group (or one) of creation gods, children of Brahma, including Daksha. Pramanakoti (प रम क भट): A beautiful spot on the banks of the Ganges, to the north of Hastinapura, the Kuru capital (1,128). Duryodhana built a palace here 328

329 for disporting himself in the waters of Ganges. A huge banyan tree was the mark of that place (3,12). Here he poisoned the food of Bhima, bound him and threw him into Ganges. Bhima was rescued by the Naga tribes living in the vicinity (1,128) (8,83) (9,56). Prasad (प रस ): Food or other offerings, considered to be sanctified, after being presented to God. (See also: Naivedhya) Pratikhami (प रभतख म ): Duryodhana s charioteer. Prayāg (प रर ग): The holy place at Allahabad where Ganges and Yamuna meet. Prithā (भप रथ ): Mother of Karna and of the Pandavas; equivalent Kunti. Puṇdarikaksha (प ण डररक ष ): Krishna, the lotus-eyed one. Purāṇa (प र ): Purana meaning ancient or old is the name of a genre (or a group of related genres) of Indian written literature (as distinct from oral literature). Its general themes are history, tradition and religion. It is usually written in the form of stories related by one person to another. Purochana (प र च ): An architect and friend of Duryodhana, who built a beautiful wax palace named Sivam in Varanavata. Kunti prepared a lavish feast which left him intoxicated and led to his death as the wax palace burnt down.[1] Purumitra (प र भमत र ): A Kaurava warrior Purushārtha (प र ष थय): The four chief aims of human life. Arranged from lowest to highest, these goals are: sensual pleasures (kama), worldly status and security (artha), personal righteousness and social morality (dharma), and liberation from the cycle of reincarnation (moksha). Purushottama (प र ष त तम): An epithet of Sri Krishna. It is one of the names of Vishnu and means the Supreme Being. Pushkara: The brother of Nala to whom nala lost his kingdom and all that he possessed in gambling. Q Quest: Hindu philosophy does not take a restrictive view on the fundamental question of God and the creation of the universe. Instead it lets the individual seek and discover answers in the quest of life. Seeking to know: Who am I? Where did I come from? Where am I going? 329

330 R Rādhā (र ): Rādhā is one of the gopis (cow-herding girls) of the forest of Vrindavan, Krishna plays with her during his upbringing as a young boy; The other Radha is the wife of the charioteer Adhiratha, who found an abandoned new-born boy, whom he named Karna. Rāhu (र ह ): Rahu is a snake that swallows the sun or the moon causing eclipses. Rahu is one of the navagrahas. Raibhya (र भ य): A sage whose hermitage was situated on the banks of the Ganges, near Rishikesh, a place, which gets its name, from Lord Vishnu appearing to him as Hrishikesh. The Pandavas during their wanderings visited it. This ghat was very holy. Bharata, son of Dasharatha bathed here. Indra was cleansed of his sin of killing Vritra unfairly by bathing in this ghat. Sanatkumar became one with God. Aditi, mother of the gods, prayed here to be blessed with a son. Radheya (र र ): Son of Radha, a name of Karna, who as a foundling was brought up as a son by Radha, the wife of the Charioteer Adhiratha. Rajasūya (र जस र ): A sacrifice performed by a king to be entitled to assume the title of Emperor. Rā kṣasaḥ (र क षस): A rakshasa alternately, raksasa or rakshas is a demon or unrighteous spirit in Hinduism. Rāma (र म): The Seventh Avatara of Vishnu. The life and heroic deeds of Rama are written in the Sanskrit epic, The Ramayana. Ramanaka dwīpa (रम क द व प): The home of Kaliya Naga, a poisonous hydra, on the banks of Yamuna river. Rāmāyaṇa (र म र ): Part of the Hindu smriti, written by Valmiki. This epic of 24,000 verses in seven kandas (chapters or books) tells of a Raghuvamsa prince, Rama of Ayodhya, whose wife Sita is abducted by the rakshasa Ravana. Rāma-navamī (र म वम ): A Hindu festival, celebrating of the birth of Lord Rama. The day falls on the Navami, ninth day of the Chaitra month of Hindu lunar year in Shukla paksha. Rambhā (रम ): An apsara in the court of Indra. 330

331 Ratī (रत ): Ratī is the goddess of passion and lust, and a daughter of Daksha. She married Kamadeva, the God of love. Rāvaṇa (र व ): King of Lanka who abducted Sita, the beautiful wife of Ramachandra. Ravana is depicted in art with up to ten heads, signifying that he had knowledge spanning all the ten directions. Rewatī (र वत ): Daughter of Raja Rewat of Arntā who marries Balarama Ṝgveda (ऋग व ): The Rigveda is a collection of Vedic Sanskrit hymns counted as the holiest of the four religious texts of Hindus, known as the Vedas. Rishabha (ऋष ): Rsabha, the bull, a Hindu god mentioned in epic and Puranic literature, is an unusual avatar of Vishnu. The second note of the Indian gamut (Shadja, rishabha, gandhara, madhyama, panchama, daivata, nishada sa, ri, ga, ma, pa, dha, ni.) Ṛta (ऋत ): Vedic principle of natural order believed to regulate and coordinate the operation of the universe on the natural, moral and sacrificial levels. Ṛṣi (ऋभष): Rishi, also known as Mantradraṣṭa ( seer of the Mantras ) and Vedavaktāra ( chanter of the Vedas ) is a seer who heard (cf. śruti) the hymns of the Vedas. A rishi is regarded as a combination of a patriarch, a priest, a preceptor, an author of Vedic hymns, a sage, a saint, an ascetic, a prophet and a hermit into a single person. Rishyamūk (ऋष यम क): Mountain on which Sugriva dwelt. Rishyasringa (ऋष यश र ग): Son of sage Vibhandaka, who had grown up seeing no mortal except his father. The king of Anga, which was afflicted with a dire famine, to bring rain and plenty, invited him. Rituparṇa (ऋत प य): The king of Ayodhya to whom Nala became the charioteer. Rohiṇi (र भहभ ): The wife of Vasudeva and mother of Balarama Romapada (र मप ): King of Anga which was once visited by a great drought. Rudra (र र): A Rigvedic god of the storm, the hunt, death, Nature and the Wind. Rudra is an early form of Shiva and a name of Shiva in the Shiva sahasranama. Rudra nritya (र द र त र ): Shiva s cosmic dance of destruction. 331

332 Rukma (र क म): Elder brother of Rukmiṇī, Heir apparent to the throne of Vidarbha. When defeated by Balarama and Krishna he established a new city Bhojakata, ashamed to return to Kundinapura, the capital of Vidarbha, and ruled over it. Rukmiṇī (र क भम ): Daughter of Raja Bhishmak, born at Kundalpur. Rukmini was the first wife and queen of Krishna, the 8 th avatar of Vishnu. She was an avatar of Lakshmi. Ruparekha (र पर ख ): Lit. meaning a treak of Beauty. A statue in the throne of Vikramaditya. Raghu- A boy who lives on a street S Shachī (शच ): Wife of Indra, king of the gods on whom Nahusha s evil eye fell. Through the help of Brihaspati, she caused Nahusha s downfall and restored Indra as the leader of the Devas.[1] She was also known as Indrani. Sadhana (स ): Spiritual exercise by a Sadhu or a Sadhaka to attain moksha, which is liberation from the cycle of birth and death (Samsara), or a particular goal such as blessing from a deity. Sagara (सगर): King Sagar is one of the greatest kings of Suryavansha in the Satya Yuga. He was king of Ayodhya, ancestor to King Dasharatha. He had two wives Keshini and Sumati. Asamanja was his son from Keshini. Sahadéva (सह व): Youngest of the Pandava princes who offered the first honors to Krishna at the Rajasuya sacrifices. Saibya (स ब र ): A ruler friendly to the Pandavas. Sairandhri (स र ध र ): A maid servant or female attendant employed in royal female apartments. Saindhava (स व): Jayadratha. Śakra (सक र): Śakra is identified with the Vedic deity Indra. Śakra is sometimes named as one of the twelve Ādityas. 332

333 Shakuni (शक भ ): Shakuni was the brother of Gandhari. He was very fond of his nephew Duryodhana. He won the Pandavas half of the kingdom for his nephew, as a wager in a rigged game of dice. Salva (सल व): Friend of Shishupala, who besieged Dwaraka Sri Krishna s kingdom to avenge Shishupala s death at the latter s hand. Shalya (शल र ): Ruler of Madradesa and brother of Madri and uncle of the Pandavas who because of having received hospitality from Duryodhana went over to his side. Samādhi (सम भ ): A term used in yogic meditation. Samadhi is also the Hindi word for a structure commemorating the dead. Samba : Sambu was son of Krishna, who married Lakshmana, daughter of Duryodhana. Sāmkhya (स ख य): A school of philosophy emphasising a dualism between Purusha and Prakrti, propounded by sage Kapila. Sampāti (स भत): Sampati was one of the two sons of Aruna, elder brother of Jatayu. Sampati lost his wings when he was a child. Samsaptaka (स सप तक): One who has taken a vow to conquer or die, and never to retreat. The Samsaptakas were suicide-squads, vowed to some desperate deed of daring. Samsara (स स र): Means wandering, The tree worlds constitute Samsara. Refers to the concept of reincarnation or rebirth in Indian philosophical traditions. Samvarta (स वतय): Brihaspati s younger brother, a person of great learning. Samba (स ब): A Yadava youngster dressed as a woman who gave birth to a mace, as foretold by rishis. Samudra manthan (सम द र मन थ ): Samudra manthan or The churning of the ocean of milk is one of the most famous episodes in the Puranas and is celebrated in a major way every twelve years in the festival known as Kumbha Mela. Sanga (स ग): Son of Virata. When king Virata was wounded, he had to get into Sanga s chariot, having lost his chariot, horses and charioteer Sanjaya (स जर ): The narrator who tells blind Dhritarashtra the progress of the war from day to day. He told the king that a victim of adverse fate would first 333

334 become perverted and loses his sense of right and wrong. Time would destroy his reason and drive him to his own destruction. Sanjīvanī (स ज व ):Sanjeevani is a magical herb mentioned in the Ramayana when, Lakshmana is badly wounded and is nearly killed by Ravana. Hanuman was called upon to fetch this herb from the mount Dronagiri a.k.a. Mahodaya in the Himalayas. Sushena took the life-giving plant and made Lakshman to smell its savour, so that he rose up whole and well. Sankula Yuddha (स क ल र द ध): A melee, confused fight, a soldiers battle as distinguished from the combats of heroes. Santā (स त ): Daughter of Dasharatha, Wife of sage Rishyasringa. Sāntanu (स त ): King of Hastinapura, father of Bhishma. Sanyāsin (सन भस ): One who has renounced the world and its concerns. Saran (स र ): The spy of Ravana, Mentioned in Ramayana Yuddha Kanda/Sarga 26, who tells Ravana about strength of the army of vanaras. Sarasana (सरस ): One of the Kaurava brothers who died in the war. Sharmishtha (सरभमष ठ ): Princess and daughter of asura king Vrishaparva, wife of Yayati, who got angry with Devayani and slapped and pushed her into a dry well. Sarmishtha gave birth to Druhyu, Anu, and Puru. Saraswati (सरस वत ): Saraswati is the first of the three great goddesses of Hinduism, the other two being Lakshmi and Durga. Saraswati is the consort of Lord Brahmā, the Creator. Sarayū (सरर ): Sarayu was an ancient Indian river, sometimes thought of at probably today s Ghaghara river, and sometimes as a tributary. The river where Lakshamana practices austerities. Satanika (सतभ क): Virata s son whose bead was severed by Drona. Satī (सत ): One of name of Dākshāyani, Dākshāyani is the consort of Shiva. Other names for Dākshāyani include Gaurī, Umā, Aparnā, Lalithā, Sivakāmini etc. Sati is also the term for the immolation of a widow on her husband s pyre in Hinduism. Satyajit (सत यभजत): A Panchala prince, a hero who stood by Yudhishthira to prevent his being taken prisoner by Drona, while Arjuna was away answering a challenge by the Samsaptakas (the Trigartas). 334

335 Satyaki (सत यभक): A Yadava warrior, friend of Krishna and the Pandavas who advocated collecting their forces and defeating the unrighteous Duryodhana. Satya Nārāyana (सत य र र ): Vishnu, Embodiment as Krishna. Satyavān (सत यव ): Meaning the truth-speaker, husband of Savitri. The oldest known version of the story of Savitri and Satyavan is found in The Book of the Forest of the Mahabharata. Satyavatī (सत यवत ): A fisherman s daughter who possessed uncommon beauty and emanated a divinely sweet fragrance and king Santanu became enamored of her, married her and made her his queen. The wife of Bhishma s father, Shantanu. Satyavrata (सत यव रत): Warrior on the Kaurava side. Saugandhika (स ग भ क ): A plant that produced a very beautiful and fragrant flower that Bhima went to get for Draupadi. Sāvitrī (स भवत र ): Wife of Satyavan. Savyasachi (सव र स भच): Ambidexter, one who can use both hands with equal facility and effect. A name of Arjuna who could use his bow with the same skill with either hands. Shakti (शक त ): An aspect of Devi and a personification of God as the Divine Mother who represents the active, dynamic principles of feminine power. Shaktism (श ): Lit., doctrine of power or doctrine of the Goddess is a denomination of Hinduism that focuses worship upon Shakti or Devi the Hindu Divine Mother as the absolute, ultimate Godhead. It is, along with Shaivism and Vaisnavism, one of the three primary schools of Hinduism. Shakuntalā (शक तल ): Shakuntala was mother of Emperor Bharata and the wife of Dushyanta. Shakuntala was born of Vishvamitra and Menaka. Shālwa (श ल व): The King with whom Ambā was secretly in love. Shankara (श कर): A name of Shiva; A great magician, friend of Chand Sagar. Śankha (श ख): Shankha is the divine Counch or sea shell, which is one of the insignia in the Hindu God Vishnu s hands. The sound emitted from Shankha when blown, is too divine, that is used for regular rituals for Vishnu. Śankha was also the name of one of sons of King Virata who was killed in Mahabharata. 335

336 Shantanu (श त ): Shantanu was a king of Hastinapura, father of Bhishma. Shantanu weds Satyavati, a ferryman s daughter. Shatrughna (शत र घ ): One of Dasharatha s four sons, King of Madhu. Śatapatha brāhmaṇa (शतपथ ब र ह म ): Shatapatha Brahmana ( Brahmana of one-hundred paths ), abbreviated ŚB) is one of the prose texts describing the Vedic ritual, associated with the White Yajurveda. Shaivism (श व मय): Shaivism names the oldest of the four sects of Hinduism. Followers of Shaivism, called Shaivas, and also Saivas or Saivites, revere Shiva as the Supreme Being. Śeṣa (श ष): Shesha is a naga that takes human birth through Devaki, one of the primal beings of creation. Equivalent-Ananta or Atī-sheshan. In the Puranas, Shesha is said to hold all the planets of the universe on his hoods and to constantly sing the glories of Vishnu from all his mouths. Shiva (भशव): A form of Ishvara or God in Shaivism. Śiva is commonly known as the destroyer and is the third god of the Trimurti. Shikhandi (भशखण ड ): Daughter-son of Drupada, A girl turned man, warrior on the Pandava side. He had been born in an earlier lifetime as a woman named Amba, who was rejected by Bhishma for marriage. Shishupāla (भशष प ल): Shishupala was son of Damaghosha, king of Chedi, by Srutadeva, sister of Vasudeva; he was therefore cousin of Krishna, but he was Krishna s implacable foe, because Krishna had carried off Rukmini, his intended wife. Shishupāla was Identical with Hiranyakashipu who was slain by Krishnaat the time of Dharmaputra s Rajasuya sacrifice. Shiva (भशव): Shiva is a form of Ishvara or God in the later Vedic scriptures of Hinduism. Shiva is the supreme God in Shaivism, one of the major branches of Hinduism practiced in India. Shivi (भशभव): Shivi was a great, powerful and generous king. Indra and Agni once tested his generosity by becoming birds when the king gave flesh from his body to fulfil his duty. Shri (श र ): Another name of Lakshmi, a goddess, the delight of Vishnu. Shri Krishna (श र क ष ): See Krishna. Shrutkīrti (श र त क भतय): Daughter of Kushadhwaja; bestowed on Shatrughna. 336

337 Shudra (श द र): One of the four castes in Hindu tradition, consisting of artisans, cleaners and labourers. Shukracharya (श क र च र य): Shukracharya was a guru in Hindu mythology. Known as the guru of the Asuras, he is also associated with the planet Shukra (Venus) which is named after him. He was born as the son of Rishi Brighu and his wife Ushana. Siddhāshrama (भसद ध श रम): The Shiva s hermitage, Where Rama and Vishvamitra sacrifice for many days. Simhanada (भस ह ): A lion-note or roar; a deep roar of defiance or triumph which warriors were wont to utter to inspire confidence in their friends, of terror in their enemies. Sindhu (भसन ध ): The Indus River, Urdu س ندھ دری ائ ے ; Tibetan: Sengge Chu ( Lion River ); Persian: Hindu; Greek: Sinthos; Pashto: Abaseen ( The Father of Rivers ); Mehran (an older name)) is the longest and most important river in Pakistan. Originating in the Tibetan plateau in the vicinity of Lake Mansarovar. Sinhikha (भस भहख): The grim rakshasa who rose from the sea and caught Hanumana, when he coursed through the air like Garuda in search of Sita. Sini (भसभ ): One of the suitors to Devaki s hand. A kinsman of the Kauravas. Sītā (स त ): Sita was the wife of Rama, and is esteemed an exemplar of womanly and wifely virtue. Sita was herself an avatāra of Lakshmi, Vishnu s eternal consort, who chose to reincarnate herself on Earth as Sita, and endure an arduous life, in order to provide humankind an example of such virtues. Sloka (श ल क): A verse of lines in Sanskrit, typically recited as a prayer. Smarta (स मतय): A Hindu denomination, which follows Advaita philosophy and considers that all gods are manifestations of Ishvar. Śruti (श र भत): A canon of Hindu scriptures. Shruti is believed to have no author; rather a divine recording of the cosmic sounds of truth, heard by rishis. Soma (स म): A ritual drink of importance among Hindus. It is frequently mentioned in the Rigveda, which contains many hymns praising its energizing or intoxicating qualities. Somadutta (स म त त): One of the suitors to Devaki s hand. A kinsman of the Kauravas. 337

338 Sthūṇa (स थ ): A Yaksha, follower of Kubera, who exchanges his identity with Shikhandin, A rakshasa who helps disturb Vishvamitra s sacrifices. Subahu (स ब ह ): King of Kulinda in the Himalayas, ally of the Kauravas, Subahu was a demon who tried to interrupt Viswamitra s yaga. He was slain by Lord Rama. King of Chedi. Subhadra (स द र ): Wife of Arjuna, sister of Sri Krishna and mother of Abhimanyu. Subrahmaniam (स ब रहमण यम): The southern mountain deity. Sudakshina (स भक ष ): A warrior on the Kaurava side. Sudarsana (स सय ): A warrior on the Kaurava army. Sudarshana Chakra (स शय चक र): Sudarshan Chakra is a spinning disc like weapon with very sharp edge, which is one of the weapons in the Hindu God Vishnu s hands. Sudeshna (स ष ): Queen of King Virata whom Sairandhri (Draupadi) served. Sudeva (स व): A Brahman who traced Damayanti in Chedi and later helps Damayanti in her quest to find Nala. He was friend of Damayanti s brother. Sugrīva (स ग र व): Monkey-king, friend of Sri Rama, and brother of mighty Vali whom Sri Rama killed. Sujata (स ज त ): Daughter of Sage Uddalaka and wife of Kagola, his disciple who had virtue and devotion but not much of erudition, mother of Ashtavakra. Śuka (स क): A sage, son of Vyasa, who related the Bhagavata Purana to King Parikshit, grandson of Arjuna. Sukanyā (स क र ): Meaning Fair-maid, The wife of Chyavana whom the Ashvins beheld at her bath, bare of any garment. Sumān (स म ): Son of Asamanja. Sumatī (स मत ): Wife of Sagara. Sumitra (स भमत र): Abhimanyu s charioteer. Sumitrā (स भमत र ): One of Dasharatha s three wives; mother of Lakshamana and Shatrughna. 338

339 Sunda (स ): Sunda and Upasunda were two brave and poerful asura princes who performed austerities to please Brahma, who bestowed them the boon that nobody else would slay them, other than each other. Later Brahma created a beautiful apsara Tilottama to create differences within and destroyed them mutually. Sunitī (स भ त ): Mother of Dhruva. Supārshwa (स प शयव): One of Ravana s counsellors. Surabhi (स रभ ): The wish-bestowing cow that came first from the sea in the process of churning of the Ocean by gods and daityas. Surpankhā (स पयण ख ): A rākshasī; sister of ravana; desires Rama; seeks to become Lakshamana s wife who attempts to slay Sita. Supratika (स प रभतक): Name of King Bhagadatta s elephant. Sūrya (स र य): A solar deity who is one of the three main Vedic Gods. Susarma (स समय): King of Trigarta, a supporter of the Kauravas who backed the proposal to invade Matsya, Virata s country. Sushena (स ष ): A monkey chief ; at siege of Lanka. Sushruta Samhita (स श र तस भहत ): Suśruta Saṃhitā is a Sanskrit redaction text on all of the major concepts of ayurvedic medicine with innovative chapters on surgery, attributed to Sushruta, likely a historical sage physician of the 6 th century BCE. Sūtra (स त र): Sūtra refers to an aphorism or a collection of such aphorisms in the form of a book or text. Sutras form a school of Vedic study, related to and somewhat later than the Upanishads. Suvarna (स व य): A soldier on the Kaurava side. Sri Rama (श र र म): Also knew as Rama, Ramachandra or Sri Rama. Hanumana tells Bhima how he was deeply thrilled when he happened to touch Rama s body. This king of Ayodhya was banished to the forest for fourteen years, killed Ravana the king of Lanka who abducted his wife, Sita. Srinjayas (श र जर ): Pandava supporters. Srutayu (श र त र ), Astutayu (अस त त र ): Two brothers fighting on the Kaurava side attacked Arjuna but were killed. 339

340 Srutayudha (श र त र घ): A Kaurava warrior whose mace hurled at Krishna rebounded fiercely, killing Srutayudha himself. Her mother Parnasa had obtained that gift from Varuna who had specified that the mace should not be used against one who does not fight, else it would kill the person who hurls it. Swarga (स वगय): An Olympian paradise, a place where all wishes and desires are gratfied, The heaven of Indra where mortals after death enjoy the results of their good deeds on earth. Sveta (स व त): A son of King Virata who fell in battle to Bhishma s arrow. Swayamvara (स वर वर): Meaning Own-choice, Swayamvara, in ancient India, was a practice of choosing a life partner, among a list of suitors by a girl of marriageable age. Syala (स य ल): A Yadava prince who insulted the sage Gargya, and was the cause of his becoming the father of Kalayavana, a great foe of Krishna and the Yadava family. T Tall (टल ल): One of Ravana s counsellors Tārā (त र ): See Tara (Devi) Tāragam (त रगम): Tāragam is the name of forest, where dwelt ten thousand heretical rishis, who taught that the universe is eternal, that souls have no lord and that performance of works alone suffices for the attainment of salvation. Shiva taught them lesson and they became his followers. This legend is associated with Shiva s dance. Tāraka (त रक): A demon slain by Kumara, the first son of Shiva. Tandava (त डव): Shiva s cosmic dance. Tantra (त त र): The esoteric Hindu traditions of rituals and yoga. Tantra can be summarised as a family of voluntary rituals modeled on those of the Vedas, together with their attendant texts and lineages. Tantripala: Assumed name of Sahadeva at Virata s court. Tarpana or Tarpan (तपय ): Sacrament, a death rite, also performed during the Pitru Paksha. 340

341 Tilottamā (भतल त तम ): Tilottama was an Apsaras. She is reputed to have been created by Vishwakarma from Tila seeds. She was responsible for bringing out the mutual destruction of the Asuras Sunda and Upasunda. Tripura (भत रप र ): Tripura (meaning three cities, in Sanskrit) was constructed by the great architect Mayasura. They were great cities of prosperity, power and dominance over the world, but due to their impious nature, Maya s cities were destroyed by Lord Shiva. Trishira (भत रभसर): Trishira that is, one having three heads, was an asura mentioned in the Ramayana. He was one of the seven sons of Ravana, and his other brothers were Indrajit, Prahasta, Atikaya, Akshayakumara, Devantaka and Narantaka. Tulsī Dās (त लस स): Goswami Tulsidas ( ) was a Hindu poet and philosopher, translator of the epics into vernacular. Tulsidas wrote twelve books and is considered the greatest and most famous of Hindi poets. U Uchchaihshravas: Uchchaihsravas was the white horse of Indra, produced at the churning of the ocean. It is fed on ambrosia, and is held to be the king of horses. Udayana: Udayana was a prince of the Lunar race, and son of Sahasranika, who is the hero of a popular story. He was king of Vatsa, and is commonly called Vatsaraja. His capital was Kausambi. Also a name of Agastya. Uddalaka: A great sage and the teacher of Vedanta. Uddhava: The friend and counsellor of Krishna. According to some he was Krishna s cousin, being son of Devabhaga, the brother of Vasudeva. He was also called Pavanayadhi. Ugrasena (उग रस ): one-time King of Yadavas; deposed by his son Kams. His wife was Pavanrekha. Krishna killed Kams and established Ugrasena on throne. Ujjayini (उज जभर भ ) or Ujjain (उज ज ): is an ancient city of central India, in the Malwa region of Madhya Pradesh near which the ancient throne of Vikramaditya was discovered, one of the seven sacred cities of the Hindus, where the Kumbh Mela is held every twelve years. It is also home to Mahakaleshwar Jyotirlinga, one of the twelve Jyotirlinga shrines to the god Shiva. 341

342 Ulūka (उल क): An owl. Son of Kitava. He was king of a country and people of the same name. He was an ally of the Kauravas, and acted as their envoy to the Pandavas. Ulūpī (उल प ): A daughter of Kauravya, Raja of the Nagas, with whom Arjuna contracted a kind of marriage. She was nurse to her stepson, Babhruvahana, and had great influence over him. According to the Vishnu Purana she had a son named Iravat. Umadevī (उम व ): Wife of Shiva. Unchhavritti (उ छव त त ): The life of a mendicant, begging his food. Upachitra (उपभचत र): One of King Dhritarashtra s sons who perished in the war. Upanishad (उपभ ष ): Part of the Hindu Śruti scriptures which primarily discuss meditation and philosophy, seen as religious instructions by most schools of Hinduism. Upaplavya (उपप लव र ): A place in Matsya Kingdom, where the Pandavas settled after their exile of thirteen years. Uparichara: A Vasu or demigod, who, according to the Mahabharata, became king of Chedi by command of Indra. He had five sons by his wife; and by an Apsaras, named Adrika, condemned to live on earth in the form of a fish, he had a son named Matsya (fish), and a daughter, Satyavati, who was the mother of Vyasa. Upasunda (उपस ): Sund and Upasunda were two brave and poerful asura princes who performed austerities to please Brahma, who bestowed them the boon that nobody else would slay them, other than each other. Later Brahma created a beautiful apsara Tilottama to create differences within and destroyed them. Urmilā (उभमयल ): Second daughter of Janaka; bestowed on Lakshmana. Urvasī (उवयस ): An apsara in Indra s court, whose amorous overtures Arjuna declined. Ushā (उष ): Wife of Aniruddha, daughter of Banasur. Ushanas (उश ): Ushanas were appointed as priests of asuras, who knew the science of bringing to life. 342

343 Uttanka (उत त क): Uttanka was a pupil of Veda, the third pupil of Dhaumya rishi. The other two pupils of Uttanka were Janamejaya and Poshya. Uttara (उत तर): A son of the Raja of Virata. Uttara was killed in battle by Salya. Uttarā (उत तर ): A daughter of the Raja of Virata. She married Abhimanyu, son of Arjuna. Uttar kānda (उत तरक ड): The part of epic Ramayana added later to the work of Valmiki. Vagdevi: Another name for Saraswati. V Varaha (वर ह): The third Avatar of the Hindu Godhead Vishnu, in the form of a Boar. He appeared in order to defeat Hiranyaksha, a demon who had taken the Earth (Prithvi) and carried it to the bottom of what is described as the cosmic ocean in the story. Vaiśampāyana (व श प र ): A celebrated sage who was the original teacher of the Black Yajur-Veda. He was a pupil of the great Vyasa, from whom he learned the Mahabharata, which he afterwards recited to King Janamejaya at a festival. Vaishnava (व ष व): A sacrifice performed by Duryodhana in the forest. Yayati, Mandhata, Bharata and others also performed it. Vaishnava mantra (व ष व म त र): An invocation which endows a missile with some of the irresistible power of Vishnu. Vaishnavism (व ष णव मय): Vaishnavism is a tradition of Hinduism, distinguished from other schools by its worship of Vishnu or his associated avatars, principally as Rama and Krishna, as the original and supreme God. Vaishrāvan (व श र व ): Elder brother of Ravana to whom Rama returned Pushpaka after the death of Ravana. Vaishya (व श य): One of the four fundamental varnas (colours) in Hindu tradition comprising merchants, artisans, and landowners. Vaivasvata Manu (व वस वत म ): Vaivasvata Manu (also Manu Vaivasvate) is one of the 14 Manus. He is considered the progenitor of the current Manvantara, which is the 7 th of the 14 that make up the current Kalpa, each Kalpa making up a day of Brahma. He was born to Saranya and Vivasvat and was the King of 343

344 Dravida during the epoch of the Matsya Purana.He was the founder of the Suryavansha race of kings. Vajrahanu (वज रह ): One of Ravana s generals. Vajrayudha (वज रर द ध): The weapon with which Indra killed Visvarupa on suspicion because his mother belonged to the asura tribe of daityas. Valala (वल ल): Assumed name of Bhima when, he worked as a cook at Virata s court. Vālī (व ल ): One of five great monkeys in Ramayana, a son of Indra, Monkeyking of Kishkindha and the cruel elder brother of Sugriva. He was killed by Rama. Vālmikī (व क त क ): Maharishi Valmiki is the author of the Hindu epic Ramayana, a brahman by birth, connected with the kings of Ayodhya, contemporary of Rama who invented the shloka metre, who taught the Ramayana to Kusa and Lava. Vāmadeva (व म व): Vamadeva is the name of the preserver aspect of the god Shiva, one of five aspects of the universe he embodies. Also one of Dasharatha s priest. Vamana (व म ): The fifth Avatara of Vishnu. He is the first Avatar of Vishnu which had a completely human form, although it was that of a dwarf brahmin. Vanāsur (ब स र): Same as Banasur, was a thousand-armed asura, powerful and terrible. He was son of Bali. Bana was a follower of Shiva. Banasura had a beautiful daughter named Usha. Vanaprastha (व प रस थ): The third stage of the dvija s life, when he is required to relinquish worldly responsibilities to his heirs and retires to the woods with his wife for an anchorite s life. A person who is living in the forest as a hermit after giving up material desires. Vandi: Court poet of Mithila who on being defeated by Sage Ashtavakra in debate drowned himself in the ocean and went to the abode of Varuna. Varaha (व र ह): The third Avatar of Vishnu, who came in the form of a boar. Vardhamana (व यम ): The northern gate of the Kuru capital Hastinapura. 344

345 Varṇa (व य): Means colour, Varna refers to the four naturally existing classes of society as given in the Hindu scriptures: Brahmin, Kshatriya, Vaishya and Shudra. Vārṇāvata (व र वत): One of the provinces asked by Pandavas. A forest in which the Pandavas were asked to stay in a wax-house which was to be set on fire at midnight in order to kill the Pandavas while they were asleep. Varṣṇeya: The charioteer of Rituparna, king of Ayodhya, who accompanied with Bahuka. Varuṇa (वर ): A god of the sky, of rain and of the celestial ocean, as well as a god of law and of the underworld. Varuṇī (वर ): The goddess of wine. Vāsava (व सव): Name of arrow of death, given by Indra to Karna. Vashiṣtha (वभशष ठ): Vasishtha was chief of the seven venerated sages (or Saptarishi) and the Rajaguru of the Suryavamsha. He was the manasaputra of Brahma. He had in his possession the divine cow Kamadhenu, and Nandini her child, who could grant anything to their owners. Arundhati was his wife. Vasudhana (वस ): Another warrior who perished in the battle on the Twelfth Day. Vasudeva (वस व): Descendant of Yadu, husband of Rohini and Devaki. An epithet of Krishna. It means both son of Vasudeva and the supreme spirit that pervades the universe. Vasuki: King of the Nagas or serpents who live in Patala. He was used by the gods and Asuras for a coil round the mountain Mandara at the churning of the ocean. Vatapi: Vatapi and Ilvala, two Rakshasas, sons either of Hrada or Viprachitti. They are mentioned in the Ramayana as dwelling in the Dandaka forest. Vayu (व र ): The god of air and wind who is also father of Bhima and Hanuman. Veda (व ): Collectively refers to a corpus of ancient Indo-Aryan religious literature that are considered by adherents of Hinduism to be revealed knowledge. Many Hindus believe the Vedas existed since the beginning of creation. Veda Vyasa (व व र स): Vyasa, author of the Mahabharata. 345

346 Vibhandaka: An ascetic who retired from the world and lived in the forest with his infant son Rishyasringa. Vibhīshaṇa (भव ष ): Vibhishana was a rakshasa, brother of Ravana. He was of a noble character and advised Ravana, who kidnapped and abducted Sita, to return her to Rama. Vichitravīrya (भवभचत रव र य): Vichitravirya was Bhishma s half-brother, the younger son of queen Satyavati and king Santanu. Chitrangada, the elder brother of Vichitravirya, succeeded Santanu to the throne of Hastinapura. When he died childless, Vichitravirya, became king. He had two sons, Dhritarashtra and Pandu. Vidarbha: Birar, and probably including with it the adjoining district of Beder, which name is apparently a corruption of Vidarbha. The capital was Kundinapura, the modern Kundapur, about forty miles east of Amravati. Vidura (भव र): Vidura was a son of a maid-servant who served the Queens of Hastinapura, Queen Ambika and Ambalika. A friend of pandavas. After Krishna, he was the most trusted advisor to the Pandavas and had warned them repeatedly about Duryodhana s plots. Vijaya (भवजर ): Name of Karna s bow. Vijayadashami (भवजर शम ):A festival celebrated on the tenth day of the bright fortnight (Shukla Paksha) of the Hindu autumn month of Ashvin. Vikarna (भवक य): A son of Dhritarashtra who declared the staking of Draupadi illegal, as Yudhishthira himself was a slave and had lost all his rights. Therefore, the Kauravas had not won Draupadi legally, he held Vikramaditya (भवक रम भ त य): Vikramāditya is the name of a legendary king of Ujjain, famed for his wisdom, valour and magnanimity. The title Vikramaditya has also been assumed by many kings in Indian history, notably the Gupta King Chandragupta II. Vikukshi: A king of the Solar race, who succeeded his father, Ikshwaku. He received the name of Sasada, hare-eater. He was sent by his father to hunt and obtain flesh suitable for offerings. Being weary and hungry he ate a hare, and Vasishtha, the priest, declared that this act had defiled all the food, for what remained was but his leavings. 346

347 Vinda (भव ), Anuvinda (अ भव ): Two brothers kings of Avanti, great soldiers whom were on the Kaurava side, they suffered defeat at the hands of Yudhamanyu. Vindhyas (भव ध य): Vindhyas is a range of hills in central India, which geographically separates the Indian subcontinent into northern India (the Indo- Gangetic plain) and Southern India. Virāta (भवर ट): King of Matsya, the country which was suggested by Bhima to live in incognito during the thirteenth year of their exile. Vīrabhadra (व र द र): Vīrabhadra was a demon that sprang from Shiva s lock of hair. Shiva burnt with anger when not invited in a sacrifice by Daksha and his wife Sati released the inward consuming fire and fell dead at Daksha s feet. Shiva burned with anger, and tore from his head a lock of hair, glowing with energy, and cast upon the earth. The terrible demon Vīrabhadra sprang from it. On the direction of Shiva, Virabhadra appeared with Shiva s ganas in the midst of Daksha s assembly like a storm wind and broke the sacrificial vessels, polluted the offerings, insulted the priests and finally cut off Daksha s head. Virādha (भवर ): A fierce rakshasa who seizes Sita. Vīrasen: Father of Raja Nala, king of Nishadha. Virochana (भवर च ): An asura, son of Prahlada, and father of Bali. He is also called Drisana. When the earth was milked, Virochana acted as the calf of the Asuras. Vishnu (भवष ): A form of God, to whom many Hindus pray. For Vaishnavas, He is the only Ultimate Reality or God. In Trimurti belief, He is the second aspect of God in the Trimurti (also called the Hindu Trinity), along with Brahma and Shiva. Known as the Preserver, He is most famously identified with His Avatars, especially Krishna and Rama. Vishvakarmā (भवश वकम य): Vishwakarma is the presiding deity of all craftsmen and architects. He is the divine craftsman of the whole universe, and the official builder of all the gods palaces. Vishwakarma is also the designer of all the flying chariots of the gods, and all their weapons. Viśvamitra (भवश व भमत र): Brahmarishi Visvamitra or Vishvamitra was one of the most venerated rishi or sages of since ancient times in India. He was originally a Kshatriya but by austerities earned the title of Brahmarishi. He is also credited 347

348 as the author of most of Mandala 3 of the Rigveda, including the Gayatri Mantra. Visoka (भवस क): Bhima s charioteer. Visvarupa (भवस वर प): Name of Twashta s son who became the preceptor of the gods, Brihaspati having left when insulted by Indra. Vivimsati (भवभवस मभत): A Kaurava hero and Duryodhana s brother. Viswarupa (भवस वर प): All-pervading, all-including form. See the description in the Bhagavad Gita chapter eleven. Vriddhakshatra (व घक षत र): King of the Sindhus, father of Jayadratha into whose lap his son Jayadratha s head was caused to fall by Arjuna after cutting off Jayadratha s head. Vrika (व क): A Panchala prince who fell in battle. Vrikasthala (व कस थल): One of the provinces asked by Pandavas. This province and town were situated in the southern part of Kuru Kingdom (Kuru Proper + Kurujangala). Krishna visited the town of Vrikasthala (in Gurgaon district of Haryana) and camped there for one night (5,84). Vrindavana: A wood in the district of Mathura where Krishna passed his youth, under the name of Gopala, among the cowherds. Vrisha (व ष), Achala (अचल): Shakuni s brothers. Vrishdarbha (व ष य): A king of Benares, associated with the story of The king, the Pigeon, and Hawk. Vrishni (व षभ ): A descendent of Yadu, and the ancestor from whom Krsna got the name Varshneya Vrishnis, (व षभ ): The descendant of Vrishni, son of Madhu, whose ancestor was the eldest son of Yadu. Krsna belonged to this branch of the Lunar race. The people of Dwaraka were known as the Vrishnis. Tribals of this race were devoted to the Pandavas, who with Sri Krishna visited the Pandavas in their exile. Vrishasena (व षस ): Son of Karna, A warrior on the Kaurava side, slain by Arjuna. 348

349 Vrishnis (व षभ ): The people of Dwaraka to which belonged Krishna. After the death of Duryodhana his mother cursed that after 36 years Krishna should persish alone miserably and his people, the Vrishnis, should be destroyed. Vritra (व त र): Means the enveloper. Vritra, was an Asura and also a serpent or dragon, the personification of drought and enemy of Indra. Vritra was also known in the Vedas as Ahi ( snake ), cognate with Azhi Dahaka of Zoroastrian mythology and he is said to have had three heads. He was son of Twashta who was defeated by Indra s weapons Vajrayudha. He was born out of his father s sacrificial flames and became Indra s mortal enemy. Vrikodara (व क र): Wolf-bellied, an epithet of Bhima, denoting his slimness of waist and insatiable hunger. Vyasa (व र स): Compiler of the Vedas, son of sage Parasara. Vyuha (व र ह): Battle arrays. Y Yādavas (र व): The descendants of Yadu, who dwelt by the Yamuna river. Yadu (र ): A prince of the lunar dynasty; Yadu is the name of one of the five Aryan clans mentioned in the Rig Veda. His descendants are called Yadavas. The epic Mahabharata and Puranas refer to Yadu as the eldest son of mythological king Yayati. Yaduvamsis: Those of the clan of Yadu. Yajnignna (र ज ञ): A Vedic ritual of sacrifice performed to please the Devas, or sometimes to the Supreme Spirit Brahman. Often it involves a fire, which represents the god Agni, in the centre of the stage and items are offered into the fire. Yakṣa (र क ष): Yaksha or Yakkha (Pāli) is the name of a broad class of naturespirits or minor deities who appear in Hindu and Buddhist mythology. The feminine form of the word is yakṣī or yakṣiṇī (Pāli: yakkhī or yakkhinī). Subjects of Kubera, the god of wealth. Yama (र म): Yama, also known as Yamarāja (र मर ज) is the lord of death, first recorded in the Vedas. God of dharma, whose son was Yudhishthira. It is he whose questions Yudhishthira answered correctly whereupon his dead brothers were brought back to life on the banks of the enchanted pool. 349

350 Yamas: A yama (Sanskrit), literally translates as a restraint, a rule or code of conduct for living virtuously. Yamuna (जम ): A river (also spelled Jamuna), joining with the Ganges. Literally meaning twins in Sanskrit, as it runs parallel to the Ganges, its name is mentioned at many places in the Rig Veda, written during the Vedic period ca between BCE, and also in the later Atharvaveda, and the Brahmanas including Aitareya Brahmana and Shatapatha Brahmana. Yashodā (र श ): Yasodā was wife of Nanda and foster-mother of, Krishna, who was given to them by Vasudeva. Yasoda also played an important role in the upbrinding of Balarama and his sister Subhadra. She is also sometimes described as having her own daughter, known as Ekānaṅgā. Yavakrida: Son of Sage Bharadwaja who was bent upon mastering the Vedas. Yayati (र र भत): Emperor of the Bharata race who rescued Devayani from the well into which she had been thrown by Sharmishtha. He later married both Devayani and Sarmishtha. One of the ancestors of the Pandavas who became prematurely old due to Sukracharya s curse. Yoga (र ग): Spiritual practices performed primarily as a means to enlightenment (or bodhi). Traditionally, Karma Yoga, Bhakti Yoga, Jnana Yoga, and Raja Yoga are considered the four main yogas. In the West, yoga has become associated with the asanas (postures) of Hatha Yoga, popular as fitness exercises. Yoga Sutra (र ग स त र): One of the six darshanas of Hindu or Vedic schools and, alongside the Bhagavad Gita and Hatha Yoga Pradipika, are a milestone in the history of Yoga. Yogi (र ग ): One who practices yoga, These designations are mostly reserved for advanced practitioners. The word yoga itself from the Sanskrit root yuj ( to yoke ) is generally translated as union or integration and may be understood as union with the Divine, or integration of body, mind, and spirit. Yudhāmanyu (र मन ): A Panchala prince supporting the Pandavas, who was assigned the task of protecting the wheels of Arjuna s chariot along with Uttamauja. He was slain in his sleep by Ashvatthama. Yudhishthira (र भ भ र): Yudhishthira was the eldest son of King Pandu and Queen Kunti, king of Hastinapura and Indraprastha, and World Emperor. He 350

351 was the principal protagonist of the Kurukshetra War, and for his unblemished piety, known as Dharmaraja. Yuga (र ग): In Hindu philosophy (and in the teachings of Surat Shabd Yoga) the cycle of creation is divided into four yugas (ages or eras). Yuga Dharma (र ग मय): One aspect of Dharma, as understood by Hindus. Yuga dharma is an aspect of dharma that is valid for a Yuga,. The other aspect of dharma is Sanatan Dharma, dharma which is valid for eternity. Yuyudhāna (र र ): Another name of Satyaki, who was not killed in the warfare but in a mutual fight among Yadavas. Yuyutsu (र र त स ): A noble son of Dhritarashtra who bent his head in shame and sorrow when Yudhishthira lost Draupadi. He also disapproved of the unfair way in which Abhimanyu was killed. Self-Help Sanskrit (स स क त ) Sanskrit is the classical language of Indian and the liturgical language of Hinduism, Buddhism, and Jainism. It is also one of the 22 official languages of India. The name Sanskrit means refined, consecrated and sanctified. It has always been regarded as the high language and used mainly for religious and scientific discourse. Vedic Sanskrit, the pre-classical form of the language and the liturgical language of the Vedic religion, is one of the earliest attested members of the Indo-European language family. The oldest known text in Sanskrit, the Rigveda, a collection of over a thousand Hindu hymns, composed during the 2 nd millennium BC. Today Sanskrit is used mainly in Hindu religious rituals as a ceremonial language for hymns and mantras. Efforts are also being made to revive Sanskrit as an everyday spoken language in the village of Mattur near Shimoga in Karnataka. A modern form of Sanskrit is one of the 17 official home languages in India. Since the late 19 th century, Sanskrit has been written mostly with the Devanāgarī alphabet. However it has also been written with all the other alphabets of India, except Gurmukhi and Tamil, and with other alphabets such as Thai and Tibetan. The Grantha, Sharda and Siddham alphabets are used only for Sanskrit. 351

352 Since the late 18 th century, Sanskrit has also been written with the Latin alphabet. The most commonly used system is the International Alphabet of Sanskrit Transliteration (IAST), which was been the standard for academic work since Devanāgarī alphabet for Sanskrit Vowels and vowel diacritics (घ ष / ghoṣa) Consonants (व यञ जन / vyajjana) 352

353 Conjunct consonants (स य ग / saṅyoga) There are about a thousand conjunct consonants, most of which combine two or three consonants. There are also some with four-consonant conjuncts and at least one well-known conjunct with five consonants. Here s a selection of commonlyused conjuncts: 353

354 You can find a full list of conjunct consonants used for Sanskrit at: Numerals (स ख य / saṇkhyā) Sample text in Sanskrit Translated into Sanskrit by Arvind Iyengar Transliteration Sarvē mānavāḥ svatantrāḥ samutpannāḥ vartantē api ca, gauravadr śā adhikāradr śā ca samānāḥ ēva vartantē. Ētē sarvē cētanā-tarka-śaktibhyāṁ susampannāḥ santi. Api ca, sarvē pi bandhutva-bhāvanayā parasparaṁ vyavaharantu. Hear a recording of this text by Muralikrishnan Ramasamy Another version of this text Transliteration (by Stefán Steinsson) 354

355 Sarvē mānavāḥ janmanā svatantrāḥ vaiyaktikagauravēṇa adhikārēṇa ca tulyāḥ ēva, sarvēṣāṃ vivēkaḥ ātmasākṣī ca vartatē, sarvē parasparaṃ bhrātṛbhāvēna vyavaharēyuḥ. Hear a recording of this text by Shriramana Sharma Translation and recording by Shriramana Sharma Translation All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. (Article 1 of the Universal Declaration of Human Rights) Contents Prologues by the Editor 3 Srimad Shiva Gita Chapter One Bhakti Niroopana Yoga 7 Thoughts on Chapter One 14 Chapter Two Vairagya Yoga 15 Thoughts on Chapter Two The Art of Vairagya 21 How to achieve acceptance after loss 22 Learning from Loss and Death Let us see how Shiva handles 23 death But what is Detachment? 24 An important note about Vairagya 25 Cultivate detachment (Vairagya) for strength in difficult times 25 Some more learning about Vairagya Yoga in the Bhagavad Gita 25 Types of Vairagya 26 Need for Enquiry 26 An essential Pre-Requisite 27 Mental disposition

356 Golden medium 27 Some noted Vairagis 28 Common-sense approach 29 How to develop Vairagya 29 Way to immortal abode 30 What is true Vairagya? 30 Chapter Three Viraja Deeksha Lakshana Yoga 34 Thoughts on Chapter Three 39 What is enlightenment? What is a deeksha? 40 How does it work? 41 What happens once this golden sphere enters my crown chakra? 41 How does this golden sphere know what it needs to do for me 41 personally? Why is it recommended that I lie down after receiving deeksha? 41 How long does deeksha energy stay within me? 41 Do I receive just one deeksha or do I need to receive many to 42 become enleightened? Resuming the experiences of Oneness Blessing/Deekshas 42 Chapter Four Shiva Praadurbhaavam 43 Thoughts on Chapter Four 51 Bhagavan gave the clarifications 60 Chapter Five Ramaya Varapradanam 63 Thoughts on Chapter Five 68 Thoughts around demons in Hindu Mythology 68 Vishnu appears in the following ten incarnations 70 Chapter Six Vibhooti Yoga 79 Thoughts on Chapter Six 86 Why the Hindus put Tilak on the forehead? 89 The Tilak is used in various ways for different reasons 90 Chapter Seven Viswaroopa Sandarshana Yoga 91 Thoughts on Chapter Seven As in the Bhagavad Gita 99 Its growth from Shiva to Krishna 100 Chapter Eight Pindotpatti Kathanam 103 Thoughts on Chapter Eight 112 How was Lord Shiva born?; Appearance as Third Power; What 113 was the Oracle?; Adventure of Lord Brahma and Lord Vishnu; Avatars of Lord Shiva Hanuman, the Devotee 114 Where does the Soul Higher Self attach to the body? 115 The questions are: 117 Find the answers for yourself in the following dialogue between 117 the Guru and the Disciple The three bodies and their enumeration

357 The Gross Body 119 The Subtle Body; The causal Body; The Five Sheaths 120 Gunas 124 Adhyaropa Apavada 127 Disciple: What is Adhyaropa? 127 Avidya 128 Three Avasthas 129 Moksha 130 Chapter Nine Deha Svarupa Nirnayam 130 Thoughts on Chapter Nine The Eternal Svarupa (siddha deha) 137 Chapter Ten Jeeva Swaroopa Niroopanam 145 Thoughts on Chapter Ten; Rama and Krishna are Jiva s Mahabharata 153 Worship of Shiva or Vishnu lead tp the same result 160 Mahabharata Misconceptions about Lord Shiva and their correction 165 Chapter Eleven Jiva Gatvaadi Niroopanam 175 Thoughts on Chapter Eleven Excerpts from the Upanyasa rendered 181 by Brahmashi Mani Dravid Shastriji Chapter Twelve Upasana Jnanaphalam 188 Thoughts on Chapter Twelve The Law of Karma 193 Chapter Thirteen Moksha Yoga 202 Thoughts on Chapter Thirteen How to attain Moksha in short 207 Mokssha in different religions 207 Shiva Sutras and Spandakarika; Lineage; Abhinavagupta; 208 Twentieth century revival Lakshman Joo Practice; Anavopava purification of the body; Kaula; Its 209 Philosophy Pratyabhijna philosophy; Aham, the Heart of Shiva; Comparison 211 with Advaita Vedanta; Texts Chapter Fourteen Panchakoshopasana 212 Thoughts on Chapter Fourteen; The Three Gunas; Characteristics of 219 Sattva Guna; Characteristics of Rajo Guna Importance of Sattva Guna 220 What greater message can the Guru or Teacher give?; Why the 221 Divine incarnates? Develop love to experience bliss; The Gunas and the Trinity 222 The Supreme Guru 223 The Gunas and the Cosmos; The Trinity and their colours 224 Five kinds of Sadhana 225 The potencies present in the five elements 226 Nidhaanavathi is the common type of Sadhana 226 From Unity to Divinity 227 Do not give up God; realise God is one

358 Chapter Fifteen Bhakti Yoga 228 Thoughts on Chapter Fifteen; The term Bhakti is used in a variety of 233 ways Types of Bhakti in detail 234 How to cultivate Bhakti 235 Bhavas in Bhakti 239 Nava-Vidha-Bhakti 240 Fruits of Bhakti 243 Chapter Sixteen Mokshadhikari Nirupanam 244 Thoughts on Chapter Sixteen; Teaching from Shankaracharya, or 247 Shankara, the Great Yogi Shankara s Non-dualistic Raja Yoga 250 The Importance of Vichara or Inquiry 251 Shankara s Fifteenfold Raja Yoga 252 Chapter Seventeen Puja Vidhanam 258 Thoughts on Chapter Seventeen; Introducing the Sadhus (part of 260 Saints and Seers? What s the difference between Sadhus, Saints and Seers? 262 Sadhus and Sadhvis; the five great vows are: 264 Some special rules of conduct for sadhus and sadhvis: 265 Conferring a title; Sadhu customs and duties 267 Many sadhus are Shaivaites; Sadhu clothes and markings 268 Sadhu lifestyle 269 Sadhu religious activities 270 Sadhu Feasts and Acts of Penitence; Rolling Baba 271 Extreme Sadhus and eating the dead 272 Instructions to become a Sadhu 273 Understanding Nude Yoga Meditation; Naked Yoga Practice and its 275 Benefits True meaning of nude yoga practice; Summary of nude yoga practice 277 Chapter Eighteen Japa Lakshanam 278 Thoughts on Chapter Eighteen; What is Japa? 282 Varieties of Japa s; Mental repetition; Beads; Mantracakras 283 Analogues in other traditions; Aims generally speaking 283 Rudraksha beaded rosary; Why it is so important? What is its 284 relevance?; What is Mukhi or Multifaceted Rudraksha? What is Mala or Rudraksha Rosary?; Is it for me? Its advantage 285 for human?; Does it have any Zodiac significance or relation? (Informative) Is it spiritual or removes evil and negative effect? 286 (Informative); Why it is considered as important for success in meditation? (Informative); Do the Rudraksha Really work? (Informative); Are there any definitive tests? (No tests); Do all 358

359 the Rudraksha have the same power? How to get the maximum from my Rudraksha?; Finally, why 287 RUDRAKSHAM? Rules to wear it 288 What is not, and what is - Warning 289 Therefor, who is a Sadguru?; Only such a one is Sadguru; Who 291 is an Avatar? Om or Aum is of paramount importance in Hinduism; Om or 290 Aum in daily life; Eternal Syllable; Music of Om (AUM) Vision of Om (AUM); Power of Om (AUM) Hindu Sacred Texts Glossary 294 Self-Help Sanskrit 351 Contents 355 A last thought from the Author 359 End of Second Edition

360 A last thought from the Author The human race has provided its membership with a mass of fine and intriguing spiritual teachers throughout its history: one does not want to get into the business of special claims. Yet in accepting authorship within this series of EBooks, I feel that I have a responsibility to show why what is sometimes called 360