Chhath Puja

Etymology

The word chhath denotes the number 6 in Hindi and the festival is celebrated on the sixth day of the Hindu lunar month of Kartik.

The word Chhath is also a compound of two words: "Chah" meaning "six stages", and "Hath" refers to the science of Hath Yog (austerity). The word Chhath refers to the process of consciously obtaining the solar energy through six stages involving the methods of Hath Yog. "Hath" here refers to the austerities such as fasting and standing in water.


History

It is believed that the ritual of Chhath puja may even predate the ancient Vedas texts, as the Rigveda contains hymns worshiping the Sun god and describes similar rituals. The rituals also find reference in the Sanskrit epic poem Mahābhārata in which Draupadi is depicted as observing similar rites.

In the poem, Draupadi and the Pandavas, rulers of Hastinapur (modern Delhi), performed the Chhath ritual on the advice of noble sage Dhaumya. Through her worship of the Sun God, Draupadi was not only able to solve her immediate problems, but also helped the Pandavas later regain their lost kingdom.

It is also believed that Chhath was started by Karna, the son of Surya Putra Karna who ruled over the Anga Desh (present day Bhagalpur district of Bihar) during the Mahabharat Age. He was a great warrior and fought against the Pandavas in the Kurukshetra War.

Its yogic/scientific history dates back to the Vedic times. The rishis of yore used this method to remain without any external intake of food as they were able to obtain energy directly from the sun's rays. This was done through the Chhath method.

Rituals and traditions

Chhath is a ritual bathing festival that follows a period of abstinence and ritual segregation of the worshiper from the main household for four days. During this period, the worshiper observes ritual purity, and sleeps on the floor on a single blanket.

This is the only holy festival which has no involvement of any pandit (priest). The devotees offer their prayers to the setting sun and then the rising sun in celebrating its glory as the cycle of birth starts with death. It is seen as the most glorious form of Sun worship.

Bihar has a number of Sun temples, flanked by a surajkund or sacred pool of the Sun, forming a popular venue for the celebration of this festival.

The main worshipers, called Parvaitin (from Sanskrit parv, meaning 'occasion' or 'festival'), are usually women. However, a large number of men also observe this festival. The parvaitin pray for the well-being of their family, for prosperity and for offspring. Once a family starts performing Chhatt Puja, it is their duty to perform it every year and to pass it on to the following generations. The festival is skipped only if there happens to be a death in the family that year.

The prasad offerings include sweets and fruit offered in small bamboo winnows. The food is strictly vegetarian and it is cooked without salt, onions or garlic. Emphasis is put on maintaining the purity of the food.

Four days Of Chhath Puja

* Day 1:

Nahakha (literally, bathe and eat):
On the first day of Chhath Puja, the devotees take a dip, preferably in the holy river Ganges, and carry home the holy water of the river Ganges to prepare the offerings. The house and surroundings are scrupulously cleaned. The parvaitin allows themselves only one meal on this day.

* Day 2: Kharna (the day before Chhath):

On Panchami, the day before Chhath, the parvaitins observe a fast for the whole day, which ends in the evening a little after sunset. Just after the worship of earth, the offerings of Rasiao-kheer (rice delicacy), puris (deep-fried puffs of wheat flour) and bananas, are distributed among family and friends. From this day onwards, for the next 36 hours, the parvaitin goes on a fast without water.

* Day 3: Chhath Sanjhiya Arghya (evening offerings):

The day is spent preparing the prasad (offerings) at home. On the eve of this day, the entire household accompanies the parvaitins to a riverbank, pond or a common large water body to make the offerings (Aragh) to the setting sun. It is during this phase of Chhath Puja that the devotees offer prayers to the setting sun.

The occasion is almost a carnival. Besides the parvaitin, there are friends and family, and numerous participants and onlookers, all willing to help and receive the blessings of the worshipper. Ritual rendition of regional folk songs, carried on through oral transmission from mothers and mothers-in-law to daughters and daughters-in-law, are sung on this occasion.

The folk songs sung on the evening of Chhath reflect the culture, social structure, mythology and history of Bihar and Uttar Pradesh. The three main linguistic regions of Bihar (the Maithili, the Magadhi, and the Bhojpuri), and all the various dialects associated with these, have different folk songs; but have an underlying unity in their dedicated to Chhath. The minor nuances of the Chhath rituals, such as in the Kharna ritual, vary from region to region and across families, but still there is a fundamental similarity.

Kosi: On the night of day three, a colorful event of Kosi is held. Here, lighted earthen lamps are kept under a canopy of five sugarcane sticks. The five sticks signify the human body made of Panchatattva (the five great elements - earth, water, fire, air and ether). This is a symbolic ritual in Chhath Puja, performed especially in those families where marriage or childbirth has taken place recently. The lighted lamps signify the solar energy sustaining the human being. People perform this ritual at home, during late evening on day three after making the offering to the setting sun. After that, it is done at the banks of the river on day four before making the offerings to the rising sun.

* Day 4: Parna (the day after Chhath)

Bihaniya Aragh (next morning offerings): On the final day of Chhath Puja, the devotees, along with family and friends, go to the riverbank before sunrise, in order to make the offerings (Aragh) to the rising sun. The festival ends with the breaking of the fast by the parvaitin and friends visiting the houses of the devotees to receive the prashad. Witnessing Chhath being celebrated at the crack of the dawn on a river bank is a beautiful, elating spiritual experience connecting the modern Indian to his ancient cultural roots.

Deepawali : the festival of light

Deepawali starts with Dhanteras.

Dhanteras

The festival of Dhanteras acts as the harbinger heralding the approaching festival of Deepawali. On the day of Dhanteras people clean their houses and in the evening, after lighting lamps, conduct invocation prayers for invoking Goddess Lakshmi (goddess of wealth).

The scriptures mention the divinity called Dhanvantary emerging from the churning of the ocean with a container (kalash) filled with Amrit (drink that confers immortality). Hence the tradition of praying to Lord Yama (god of death) on this day to win his favours (for long life).

It is also believed that the main divinity of Ayur-Vignan (knowledge of life) called Dhnvantary first manifested on this day. Hence the importance attached to this day for the healing profession practising the disciplines of Vaidhya (practitioners of Ayur-Veda). All over India, the Vaidhyas organise joyful celebrations of the annual Dhanvantary festival.

Narak Chaturdashi

Narak Chaturdashi is also known as the small Deepawali. Lord Krishna, who is the bestower of beauty and good looks, is worshiped on this day. Lord Krishna killed the demon Narkasur on this day. It is believed that the observance of vrata (fasting etc) on this day paves the way to heaven.

It is customary to get up early in the morning, massage the body with a mixture of oil, flour and haldi (tumeric) before the daily bath. In the evening, tarpan (act of satisfying by offering oblations of water) is offered to Yamaraj (god of death).

Deepawali (The festival of lights)

Throughout the world all Hindus celebrate Deepawali with great pomp and enthusiasm. This is the great festival honouring Mother Lakshmi (goddess of wealth).

The historic origins of some of the various Hindu festivals revolve around their special significance for each of the four castes. Sravan is primarily a festive month for the Brahmins (priests). Dassera (Vijay Dashmi) is a festival primarily for the Kshatriyas (warriors). Holi is a festival primarily for the Sudras and Deepawali is a festival primarily for the Vaisyas.

These distinctions are not rigid and generally all Hindus participate and celebrate all these festivals.

Swami Dikshananda Saraswati writes

Om asato ma sadgamaya,
Tamaso ma jyotir gamaya,
Mrityor ma amritam gamaya.

Lead us from falsehood to truth; from Darkness to light; from Death to immortality and from Lethargy to Activity.

The essential principle of Vedic culture is eternal, universal and is applicable to the past, present and the future. The alternate for the Vedic culture is Human culture or Universal culture. Where the aspects of human personality are fourfold: there are four goals of life (dharma, artha, kama & moksha); four Yogas (karma yoga, bhakti yoga, raja-yoga and gnana yoga); four Vedas (Rig Veda, Sam Veda, Yajur Veda & Atharva Veda); four ashramas (Brahmacharyashrama, Grahasthashrama, Vanprasthashrama & Sanyasashrama; four Varnas (Brahman, Kshatriya, Vaisya & Sudra); four yugas (Krata yuga, Treta yuga, Dwapar yuga and Kali yuga).

There are also four universally observed parvas (festivals) namely Shravani Upakarma, Vijaydashami, Deepawali and Holi. Parva means a link that joins two things. It is that link on which the skeleton stands. The joints of a man’s skeleton are, therefore, called parvas. It is with the help of these that an individual can stand, can sit, can bend and can lunge. Without these joints man would be stiff and not be able to make any movements. Likewise is the state of nations and societies, the framework of which is based on parvas (festivals). Without these parvas society would have collapsed a long time ago.

These four festivals commence with Upakarma (Raksha-bandhan) and end with Holi. The four festivals are associated with four different goddesses. Raksha-bandhan is associated with Goddess Saraswati (the goddess of education); Vijaydashami with Shakti (goddess of power); Holi with Prasannata (goddess of joy) and Deepawali is associated with Lakshmi (goddess of wealth).

Raksha-bandhan or Shravani is directed at spiritual education, Vijaydashami at military education, Deepawali at economic education and Holi at cultural education of the masses. As long as humanity is not moved with inner satisfaction and joy so long there would exist defects in the imparting of spiritual, economic and cultural education.

According to Vedic culture the message of Asato ma sad gamaya (lead us from falsehood to Truth) through the parva of Shravani; of Mrityorma amritam gamaya (from death to immortality) through the parva of Vijaydashami; of Tamaso ma jyotir gamaya (from darkness to light) through the parva of Deepawali; and of Alasyatma shrama gamaya (from lethargy to activity) through the parva of Holi, is conveyed to the masses.

The message of Deepawali

According to the Vedic culture, the message of Tamaso ma jyotir gamaya (from darkness unto light) is given through the festival of Deepawali to all peoples of the world. During the night of Deepawali the myriads of little clay lamps (dias) seem to silently send forth Deepawali messages: Come let us remove darkness from the face of the earth. This is not the work to be done by one dia or by one individual. It requires collective effort. In the diffusion of light the question of high and low is forgotten. This is the lesson taught by both small and big dias.

The second message of the burning dias is to destroy the difference between rich and poor- the destruction of discrimination based on poverty and wealth. The burning dia, whether in a palatial bungalow or in a grass hut, is a symbol of this unity. The wall of separation based on economic status cannot prevent the penetration and spread of the light of the dia.

The third message of the burning diias of Deepawali is to kindle the extinguished lights of our neighbours. Let us find out what is needed- whether there is a shortage of wick or oil- and just by a little help the neighbour’s lamps can be lit. One dia can light several others. A little charity can bring joy to countless others.

The row of lamps teach yet another lesson and that is of unity as exemplified in Satyam, Shivam Sundaram- Truth, Joy and Beauty.

The lights of Deepavali are displayed at the entrance doors, by the walls of houses, in the streets and lanes. This means that the inner spiritual light of the individual must be reflected outside. Passersby may thereby be prevented from stumbling on their way to reach their destination.

The lights of the dias on earth beckon the lights in the firmaments to descend upon earth and establish the heavenly kingdom of God for the welfare of the human race.

Feeding empty stomachs, lighting blown-out dias and providing cheer and joy amongst the downtrodden is to enter the true spirit of Deepavali. This is the true prayer to Lakshmi Devi.

Pandurang Shastry Athavle writes

Deepavali is a festival of lights celebrated with fanfare to fill the hearts with joy. Traditionally, the week of the deepavali celebrations coincides with other religious days. It commences with:

1.Dhanteras, 2.Kali Chaudas, 3.Deepavali, 4.Navu-Varsha (new year), 5.Bhai-beej.

The significance of all these five religious days, in short, is as follows:

DHAN TERAS

DHAN TERAS- This is a day on which Lakshmi-poojan (worship of the goddess of wealth) is performed. Sages gave to wealth the status of a holy mother. Wealth is popularly regarded as fickle. A person may well be wealthy today and could be dispossesed tomorrow. However, Lakshmi, the goddess of wealth is not fickle. The fickleness lies in the human mind. The mental attitude of a wealthy person undergoes tremendous change. Wealth gives a feeling of power. When used properly, it can benefit humanity. If misused, it could become a means of exploitation and a cause of misery. If one regards wealth only as a means of personal enjoyment, human morality will deteriorate due to unbridled indulgence.

Rishis teach us to regard wealth as a pious gift from God and as such must be utilised with the utmost respect and discrimination.

The Rishis have further elaborated wealth into four categories:

1. A-LAKSHMI = misused wealth. 2.VITTA-LAKSHMI = selfishly used wealth. 3.LAKSHMI =charitably used wealth. 4.MAHA-LAKSHMI = wealth used for God`s work.

KALI CHAUDAS

KALI CHAUDAS. This day is allotted to the worship of MAHA-kALI or SHAKTI. Shakti is categorised as:

A-SHAKTI = power misused for persecution. 2.SHAKTI = power used for selfish purpose. 3.KALI = power used for protection. 4.MAHA-KALI =power used for God`s work.

2.Kali chaudas is also referred to as Narak-Chaturdashi.

There is legend about a king of Prag-Jyotishpur, named Narkasur. A powerful king who misused power to harass his subjects. Sri Krishna destroyed this devilish and oppressive king on this day. Unjustly imprisoned people celebrated their freedom with friends and family. The citizens celebrated deliverance from Narkasur`s reign by lighting lamps.

NAVU VARSH (Vikram New Year)

This being the first day of a new calendar year (Vikram New Year). On this day new-year resolutions are made. Traditionally, people greet friends and relatives either personally or at the temples where a havan is ceremoniously performed. In these modern times, greetings and well-wishing about health, prosperity and happiness, are exchanged by e-mails, telephonically and by means of attractive and colourful Diwali-cards.

BHAI- BEEJ

BHAI BEEJ is a day on which all married sisters will invite their brothers for meals. The sisters will wish their brothers longevity, health, prosperity and happiness, thereby also renewing their affection.

Thus Deepavali must be understood in its wider context. The festival of lights does not simply mean lighting lamps. Hearts must be enlightened with goodwill for peaceful co-existence with fellow human beings and the rest of creation. Enlightenment (light of knowledge) leads to the dispelling of spiritual ignorance

Swami Shivananda of the Divine Life Society, Rishikesh, wrote:

The illuminations and fireworks, joy and festivities, are to signify the victory of divine forces over those of wickedness. On Deepavali day, triumphant Sri Ram returned to Ayodhya after defeating Ravana, the demon of Lanka. On Deepavali day, we celebrate the marriage of Goddess Lakshmi with Lord Vishnu.

On this day also Lord Krishna killed the demon Narkasur.

On Deepavali day, everyone forgets and forgives the wrongs done by others. There is an air of freedom, festivity and friendliness everywhere. This festival brings about unity. It instills charity in the hearts of the people.

In a happy mood of great rejoicing, village folks move about freely, mixing with one another, all enmity being forgotten. They embrace one another with love. Deepavali is a great unifying force. The holy vibrations produced by the greetings of love fill the atmosphere, and are powerful enough to bring about a change of heart in every man and woman in the world.

On Deepavali day, merchants open their new account books and pray for success and prosperity during the coming year. The homes are cleaned and decorated by day and illuminated at night. During Deepavali festival is celebrated the Govardhan Puja signifying the Govardhan episode in Sri Krishn`s life, and also anna koot (heap of grains and foods) conveying affluence and prosperity; and feeding the poor on a large scale.

Deepavali--- The festival of lights The light reflected in the individual mind is the soul. The light reflected in the cosmic mind is the universal spirit. The microcosm and the macrocosm. Beyond both the individual and the cosmic is the one light of infinite spirit beyond name and form. The infinite consciousness is beyond all form and beyond all personality. This is the ultimate Reality.

For the ultimate Reality of infinite inner Consciousness, the
best symbol is light. The light of lights, the self-luminous inner light of the self is ever shining steadily in the chamber of your heart. Sit still, close the eyes, withdraw the senses. Fix the mind on this Supreme light and enjoy the real Deepavali, by attaining inner illumination. Wake up from the slumber of ignorance through meditation and self inquiry. Realise the constant and eternal light of the soul.

"The self is self luminous being pure Consciousness. The cognition of all objects arises from the light of pure Consciousness." -Brhadaranyaka Upanishad

May we attain perfect inner illumination. May the Supreme light of lights enlighten our understanding. May we attain the inexhaustible spiritual wealth of the eternal, all pervading Self. May we all prosper gloriously on the material as well as on the spiritual planes.

Prana Pratishtha (Consecration)

The Agamas prescribe certain objects of worship symbolising in form the Deities or representing their dwelling places, as perceived by their seers. These are of three kinds:

1. Image, murti, which represents the Deity
in human form with limbs and the like.

2. Emblems which stand for particular Deities.
e.g., Saligram stone for Vishnu, Linga for Siva.

3. Diagrams - geometrical figures consisting of lines and curves, circles and squares and triangles all of which are symbolic, called Yantras or Mandalas. The Yantra literally means an instrument, the means by which worship is done. It is looked upon as the body of the Mantra which itself is ensouled by the Devata. The Yantra is drawn or engraved on metal or stone or on any surface. Mandala is a figure drawn on a surface and may represent any Devata whereas the Yantra stands for a particular Devata alone.

These are the figures, pratima, symbols or representations of the Divinity which the worshipper places before him or her as pratik (symbol), for adoration and worship.

Prana-pratishtha(consecration)

The image or the diagram does not by itself become a fit object of worship. It remains but a material form until it is infused with a life principle. The worshipper contemplates in his or her inner being the form of the Deity as induced by the physical form before him or her, dwells upon it with an intense concentration and devotion; a spiritual force is generated as a result, and transmits this power, released in the consciousness of the person, to the object which then becomes alive with the spiritual energism. This is called the Prana-pratishtha, installation of life force.

To such a living form of a Deity is the worship offered, in which not only the mind and heart but the whole body of the worshipper participates. Traditionally this worship has sixteen stages:-

1. Asana (seating of the image

2. Svaagat (welcome of the Deity)

3. Paadya - water to cleanse the feet

4. Arghya -offerings

5. Aachman - water for sipping and cleaning the lips

6. Aachman offered again

7. Madhuparka - honey, ghee, milk and curds

8. Snaan - water to bathe the Deity

9. Vastra - garments

10. Aabharana ( ornaments)

11. Gandha - sandal paste or perfume

12. Pushpa - flowers

13. Dhupa - incense

14. Dipa - light

15. Naivedya - food for consecration

16. Vandana - prayerful homage

Pitra Paksha Mahadaan : Donations

Donation of following 10 articles during ‘Pitra Paksha’ comes under ‘Mahadaan’. Ancestors get pleased if these articles are offered and donated by the person doing Shradhakarma.

1. Donate cow (Gow Daan) - The first and foremost article among the ten ‘Mahadaan’ in Pitra Paksha is Cow.

2. Donate Land (Bhumi Daan)- If ‘Shradhkarta’ can afford to donate land then he should donate a small piece of land to a needy poor person. If it is not possible then he should take a small lump of clay, keep it in a thali. Take Sanklap and donate it to a Brahmin along with ‘Dakshina’.

3. Donate Seasame (Til Daan)- Black Seasame seeds are considered auspicious for donation in Pitra paksha.

4. Donate Gold (Swarn Daan)- If one can not afford gold for donation, then Dakshina should be donated to a Brahmin.

5. Donate Ghee (Ghrit Daan)- Ghee made of Cow milk should be donated in a vessel.

6. Donate Clothes (Vastra Daan)- Two main clothes and two under clothes which are not torn and used one, better if the clothes are new should be donated to a Brahmin.

7. Donate Cereals (Dhaany Daan)- Wheat, Rice and other cereals should be donated after taking a Sanklap.

8. Donate Jaggery (Gud Daan)- Donation of jaggery in Pitrapaksha is also auspicious.

9. Donate Silver (Rajat Daan)- Ancestors bless their successors if they donate Silver in Pitra Paksha.

10. Donate Salt( Lavan) - Ancestors get satisfied if salt is donated in Pitrapaksha.

After offering food and donation to Brahmin, recite this mantra and pray to Lord Vishnu three times for the completion of ‘Shradhakarma’.

What happens after death?

Human body is made up of five Koshas – 1. Annamaya Kosha (body), 2. Pranmaya kosha (heart), 3. Manonaya Kosha (Mind) 4. Vigyanman Kosha (wisdom and knowledge),5. Anandmaya Kosha (blessings). These five koshas are intertwined into one another so as to help us transcend the cycle of life and death and attain liberation or merging with the Supreme.

After death, 4 koshas remain in this world. Other koshas keep moving and their movement is called Bhootgati. These Koshas leave the body one by one. In the end, when human body is burnt, soul departs from human body and all the koshas enter in Pretyoni. Manomaya kosha is very important in this yoni. So, it is human body which ends at the time of death and the soul which resides in the body, bears pleasure and pains because of desires in this yoni. When these desires end then this kosha is also liberated. All other three Koshas attain Devgati. Now, Anandnaya kosha remains alone and this gati is called Ishtgati. It denotes both manifestation and completion of the physical universe in total. In Ishgati, the being does not feel pleasure or pain and reaches Surya lok. From Surya lok it comes back to earth by the rays of the sun and enters the womb. In the tenth month it takes birth as human body in this world. Those who are liberated after death, their fire koshas are also liberated and they do not suffer in any one of these Gatis.

This is the natural cycle, which indicates that a being mainly faces two types of Gatis after death. One is Liberation and second is being trapped in a continuous cycle of life and death. In the first case, a being is liberated from all pains and desires. In the second case, being has to go or bear four Doshas and Yonis. Bhoot Yoni dies after the body is burnt, that is why a dying person hardly stays in that Yoni. At this time, there is no reason to perform any Shradhkarma or yagya. Of course, pind daan can be done. The duration of staying in Pretyoni depends upon the lust and desires of the dying person. The more it is involved in lust, the more it has to stay in Pretyoni and suffer. One cannot perform any Karma or religious work; neither can it experience physical pain or happiness because of its karma.

Happiness and sadness both are state of mind. Both virtuous and vicious get liberation from their subtle body after bearing the fruits of their karmas (good or bad) and when their desires are gratified. It is evident that by performing Shradhkarma in Shradhpaksha for the peace of ancestor’s souls in this birth, deceased ancestors get liberation from their bad deeds or sins. That is the reason, those who are physically present in this world, perform shradkarma for their dead ancestors during Pitra Paksha (fortnight of the ancestors is a period of 16 lunar days when Hindus pay homage to their ancestors especially through food offerings).

Some Pandits believe that Shradhkarma should be performed only in the honour of deceased ancestors, who are now residents of Pitralok (abode of ancestors) because when invocation is performed, these ancestors come and take whatever is offered to them. But if we think theoretically, we find that the ancestors who are unsatisfied souls who could not gratify their desires in their lifetime need respect and help from their successors to liberate them from the pain, as they are incapable to free themselves from the pains due to their non-existence in the world. Ancient literatures have described the instances of the appearances of the dead souls from Pitraloka during the time when Shradhkarma was performed. Some scriptures have described only the instances of some great men, accepting the homage performed by their successors. But these scriptures do not have references of receiving homage by ordinary souls. In fact, our ancestors have not been benefitted much by Shradhkarma, the way their successors or children are benefitted, because it is a ritual to repay debt to our deceased ancestors by gratifying their spirits and it is their religious responsibility also in order to make free their ancestors from their sins. That is the reason; Shradhakarma should be done with full devotion and in accordance with the principles described in Shastras.

Funeral rites and Shraddha must be distinguished from each other. Funeral rites (antyeshthi) are amangal (inauspicious) while Shraddha are mangal (auspicious).

To understand this it should be borne in mind that when a person dies, his or her gross body (sthula sharira) is burnt. This being in fact the ‘Antya ishthi’ (antyeshthi) the last sacrifice offered in fire, but the soul cannot quit the gross body without a vehicle of some kind. This vehicle is the Linga-sharira or subtle body, sometimes described as angushtha-matra (of the size of a thumb), invested in which the deceased person remains hovering near the burning ground or crematorium.

He or she is then in the condition of a simple individual soul invested with a subtle body, and is called a PRETA, i.e. a departed spirit or ghost. Thus an embodied soul (jiva) who has departed from the physical body at death is called a Preta. He or she has no real body capable of enjoying or suffering anything, and is consequently in a restless, uncomfortable plight.

Moreover, while in this condition he or she is held to be an impure being, and all the relations who participate in his or her funeral rites are held to be impure until the first Shraddha is performed. Furthermore, if a person dies away from kindred (relations), who alone can perform the funeral ceremonies, and who are perhaps unaware of his or her death, and unable therefore to perform them, he or she becomes a ‘pishach’, a foul wandering ghost, disposed to take revenge for its misery upon all living creatures by a variety of malignant acts.

The object then, of the antyeshthi or funeral rites, which are carried out for twelve days after death, is not only to soothe or give shanti (peace) by libations of consecrated water to the troubled spirit, but to furnish the preta with an intermediate body, between the ‘linga’ or subtle and the ‘sthula’ or gross body- with a body, that is to say, which is capable of enjoying or suffering, and which is composed of gross particles, though not of the same kind as the earthly gross body. In this manner only can the preta obtain gati or progress onwards.

A brief account of Shraddha and tarpan

On the first day after death a pinda or round ball (made from rice flour and milk) is offered with libations of water etc. on which the preta is supposed to feed, and which endows it with the basis of the requisite body. Next day another pinda is offered with water etc. which gives it perhaps, limbs such as arms and legs. Then it receives hands, feet etc. This goes on for twelve days and the offering of the pinda on the twelfth day gives the head. No sooner the preta obtains a complete body then it becomes a PITRI, when instead of being regarded as impure, it is held to be a deva or deity, and practically worshipped as such in the Shraddha ceremonies, the first of which takes place on the twelfth day after death.

Shraddha is the name of the ceremonies performed by relatives to help the departed soul. The ceremony of Shraddha performed to help the soul at this stage is called PRETA_KRIYA. Hence a Shraddha is not a funeral ceremony but a Pitri-Yajna or worship of departed ancestors, which worship, however, is something different from a puja (ceremonial worship) to a god. It is performed by making offerings of round balls of rice, flour etc. with accompaniments of sacred grass (kusha grass), flowers, and sprinkling of water, and with repetitions of mantras and texts from the SamVeda, the whole ceremonial being conducted, not in a temple, but at any sacred spot such as the margin of a river.

It takes many months for the departed soul to reach the abode of the Pitris or the souls of the ancestors. The word Pitris primarily means the immediate ancestors. Viz. Father, mother etc. This abode of the Pitris is known as Pitri-loka.

Shraddha proper is performed for three generations of Pitris (the father, the grand-father and the great grand-father), or to all Pitris. Three cakes are offered to the father, grand-father and great grand-father. Gifts to deserving Brahmins (priests) for the benefit of the Pitris, in the proper time and place and with faith, are known as Shraddha. Shraddha gives satisfaction to the Pitris. Performance of Shraddha and Tarpan (libations of water) relieves the hunger and thirst of the departed soul during its journey to the Pitri Loka. By the offering of the Shraddha, the son helps his father to dwell in joy with the Pitris. The rites that the son should perform for his father are known as Sapindi karana.

Shraddha must be performed with faith, devotion and reverence. The son who does not perform Shraddha and Tarpan is an ungrateful son. The sacred scriptures declare: "He who does not perform Shraddha will lead a miserable life and suffer from poverty". The ceremonies performed during Pitr-Paksha have very special effects. According to a legend, the offerings of libations of water-tarpan, arghya etc. to the departed reach the Pitris immediately, due to a boon from Lord Yama (the God of death).

The Bhagavad Gita, which forms a vital and philosophically important part of the great epic Mahabharata, states that on the eve of death the individual soul contracts all its energies and centers these into the subtle body. Our ordinary sight is incapable of perceiving it. How the individual soul inhering in the linga-sharira enjoys the consequences of its needs from one birth to another can only be perceived by the Yogis with their extraordinary cognitive insight.

Sraddha and Tarpan

Sraddha is the name of the ceremonies performed by relatives to help the Jiva (individual soul) who has cast off his physical body in death. A Jiva who has cast off his physical sheath is called a Preta. The part of the Sraddha performed to help him at this stage is called the Preta Kriya.

Gifts to deserving Brahmanas for the benefit of the Pitris, in the proper time and place and with faith, are known as Sraddha. Sraddha gives satisfaction to the Pitris. By the offering of the sixteen Sraddhas, the son helps his father to dwell in joy with the Pitris. The son should perform the Sapindikarana rites for his father. Performance of Sraddha and Tarpan relieves the hunger and thirst of the departed soul during its journey to the Pitri Loka.

Those who go to hell are extremely oppressed by hunger and thirst. Performance of Sraddha and offerings of rice and oblations to them, relieve their sufferings. Hence, performance of Sraddha is indispensable.Those who dwell in heaven also get satisfaction, strength and nourishment.

Performance of Sraddha in honour of the manes or forefathers is indispensable. Sraddha must be performed with faith, devotion and reverence. The son who does not perform Sraddha and Tarpan is an ungrateful son. He goes to hell. The sacred scriptures declare: "He who does not perform Sraddha takes his next birth in the lowest caste. He leads a miserable life and suffers from poverty.

The two classes of Pitris

Immediately after death, the Jiva obtains the Ativahika body which is made up of fire, air and space. Later on, it may have a Yatana Deha for suffering the tortures of hell if it had done great sins on the earth-plane, or a celestial body for enjoying the pleasures of heaven if it had virtuous actions while living in the world. In the Yatana Deha the air-element preponderates: while in the celestial body, the element of fire is dominant. It takes one year for the Jiva to reach the Pitri Loka.

There are two classes of Pitris, viz., the Celestial Pitris who are the lords of the Pitri Loka, and the Human Pitris who go there after death. Brahma is the paternal grandfather of all. Kasyapa and the other Prajapatis are also Pitris, as they are the original progenitors. Pitri Loka or the Abode of the Pitris is also called by the name Bhuvar Loka.

The word Pitris primarily means the immediate ancestors, viz., father, mother, etc. Sraddha proper is performed for three generations of Pitris, or to all Pitris. Three cakes are offered to the father, the grandfather and the great grandfather. Two Brahmins are fed first. Seven generations can mutually influence one another by the giving and receiving of food.

Pitri-paksha and the
Mahalaya Amavasya

The dark fortnight of the month of Asvayuja is known as the Pitripaksha or the fortnight of the month specially sanctified for offering oblations to the departed ancestors. And the last day, the day of the new moon, is considered as the most important day in the year for performing obsequies and like rites.

Now, ordinarily, the orthodox Hindus offer oblation of water-Tarpan-Arghya- to the departed every new-moon day. The prescribed rites are also performed every year on the anniversary of the day of death.This is the Sraddha ceremony. What then, is the special import of these observances particularly during the Asvayuja Krishna Paksha? The reason is that such ceremonies done during this fortnight have a very special effect. The offerings reach the Pitris immediately and directly, due to a boon from Lord Yama.

Due to the grace of Lord Yama, it came to be so ordained that such rites done at this particular period acquired the following unique merits. Offerings made at this time reached all departed souls, whether they were kins directly in the line of the offerer or not. Even those who died without progeny received these oblations given on this Pitri-paksha Amavasya day. All those who had failed to do deeds of charity and Anna-Dana (gift of food) and were thus denied these comforts in the Pitri Loka, benefited by these ceremonies.

Those deceased whose date of death is not known and whose annual Sraddha cannot be done, they also get these oblations of Pitri Paksha. Souls whose life was cut off by violent accidental or unnatural death and to whom, therefore, offerings cannot reach in the ordinary course, to them, too, the Ptripaksha offerings reach directly. All these the boon of Lord Yama made possible from the time the great Karna performed the Asvayuja-Paksha rites.

The Hindus now observe this Paksha with great faith, with strict regulation, taking bath thrice, with partial fasting, etc. On the new-moon day, Sarvapitri (all ancestors)Amavasya, the full rites are done and plenty of charity given.

Propitiation of Departed Spirits

The day of Mahalaya Amavasya is the day of great significance and importance to all Hindus. It is the annual festival for propitiating the spirits of our ancestors, with devout prayers for peace. The Hindu Itihasas (histories) say, that on the Mahalaya Amavasya, there is a conjunction of the sun and the moon and that the sun enters the sign Virgo (Kanya). On this day, the departed manes, i.e., our ancestors, leave their abode in the world of Yama and come down to the world of mortals and occupy the houses of their descendants.

The fortnight preceding the new moon is specially consecrated for the propitiation of such departed spirits. The ceremonies performed in honour of the manes or ancestors during each day of this fortnight are considered to be equal to those performed at Gaya. The principle in all such rites is the worship of the departed souls and the satisfaction of their wishes so that they might be in peace during the rest of the year.
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Mahalaya Amavasya

The dark fortnight of Aswayuja (September-October) is known as the Mahalaya Paksha or the fortnight specially sacred for offering oblations to the departed ancestors. The last day of this period, the new moon day, is considered as the most important day in the year for performing obsequies and rites.

The renowned hero of the Mahabharata, Karna, when he left the mortal coil, ascended to the higher worlds and the great charity he had done here was returned to him hundredfold. But, it was all gold and silver; there was no food, as he had not done any food-charity! He prayed to the god of death. So, he was sent back to earth for fourteen days, to make up for this deficiency.

For fourteen days, he fed Brahmins and the poor, and offered oblations of water. On his return to the higher regions, he had food in plenty. It is these fourteen days that are commemorated in the Mahalaya Paksha. Due to the grace of the god of death, it has been ordained that offerings made during this period benefit all the departed souls, whether they are connected to you or not.

Charity in the form of food is important during this observance. Life depends upon food. You cannot preach religion to empty stomachs. This human body is the most important vehicle for realising God. How precious must food be which keeps the body fit for Yoga! The gift of food is the greatest gift. Therefore, give food in plenty, not only during the Mahalaya fortnight but all through the year.

Om Tat Sat Brahmaparnamastu

Tarapith at Rampurhat – Jai Ma Tara!

Tarapith is located near Rampurhat district. There Tara Ma is situated in her mandir on the banks of the Dvarka river. The temple was originally built by Vasistha, but due to the passage of time it was lost. A merchant named Joybroto was instructed by Tara Ma in a dream to build a shrine for her. This Ma Tara has two hands, is garlanded by snakes and is wearing sacred threads. Shiva is lying in her lap and sucking her left breast. The story goes that in order to alleviate the pain and buring from drinking poison to save the earth, Tara is feeding him her breast milk. Tarapith is a maha-shakti pith. There are 52 such shaktipiths in India.

The story of the shaktipiths goes as follows…Daksa was going to perform a sacrifice and invited everyone except Shiva and his wife Sati. Sati was the daughter of Daksa and he was angry at Shiva because he didn’t like that his daughter married a “yogi.” She had expressed her desire to attend to Shiva who had tried his best to dissuade her from going. Shiva eventually allowed her to go escorted by his ganas. But Sati, being an uninvited guest, was not given any respect. Furthermore, Daksha insulted Shiva. Sati was unable to bear her father’s insults toward her husband, so she committed suicide by jumping into the yagna fire. When Shiva heard about the death of his wife he became very distraught and immediately went there. He placed the body of Sati on his shoulder and in great anger he began the Pralaya Tandava, the dance of destruction. To save the worlds from destruction the demi-gods appealed to Vishnu for help. Understanding the situation, Vishnu called upon His Sudarshan Cakra and cut the body of Sati into 52 pieces. This caused Shiva to settle down and thus the worlds were saved. The various pieces of her body fell at several spots all through India and formed sites which are known as shaktipithas.

Before Sati was given permission by Shiva to attend the sacrifice her and Shiva had some strong difference of opinion. She was furious that he forbade her to go and Shiva wanted to get up and leave her to her anger, but in whatever direction he turned Sati would appear before him standing in peculiar and strange forms, and thus all the ten directions were enveloped by ten surprisingly novel manifestations. These ten forms are known as Dasa Mahavidya. Tara is one of these manifestations of Maha-Kali, Maha-shakti representing, among other things, ten super-psychological sentiments (rasa).

Darshan of Tara Ma was a very powerful experience as one would expect because a shaktipith is a spiritually rich and energizing location. Tara is the deity of karuna, compassion…the rescuer. When helpless jivas of Kali yuga are drowned in an ocean of worldly misery, she extends her hands to them.

There was a well-known unorthodox tantric guru of Tarapith named Bamakhepa.

Tara Ma

Side view of Tara Ma

Tarapith Mandir

The Meditation : Process

Posture: Meditative State





NO TV, CHATTING, NEWSPAPER
NO EGO
NO ANGER





Mediation is a 24 hour job


The Hamnnm(out-breath) Sahhhnn (in-breath) Techinique




The other way as described below:
1. from Maharishi Vasishtha
2. from Kagvhushandi

The 24 Gurus

In the last part of Srimad Bhagavatam, when Krishna is about to leave his mortal body, he imparts the highest wisdom to Uddhava. In that teaching, there is this discussion between a Avadhuta (Dattatreya) and the King Yadhu about what the Avadhuta has learnt and from what source it came from.

Maharaja Yadu once observed a certain brahmana avadhuta, who appeared to be quite young and learned, wandering about fearlessly. Being himself most learned in spiritual science, the King took the opportunity and inquired from him as follows.

Sri Yadu said: O brahmana, I see that you are not engaged in any practical religious activity, and yet you have acquired a most expert understanding of all things and all people within this world. Kindly tell me, sir, how did you acquire this extraordinary intelligence, and why are you traveling freely throughout the world behaving as if you were a child? Generally human beings work hard to cultivate dharma, artha, kama and moksha, and their usual motive is to increase the duration of their lives, acquire fame and enjoy material opulence.

You, however, although capable, learned, expert, handsome and most eloquent, are not engaged in doing anything, nor do you desire anything; rather, you appear stupefied and maddened as if you were a ghostly creature. we see that you are devoid of any contact with material enjoyment and that you are traveling alone, without any companions or family members. Therefore, because we are sincerely inquiring from you, please tell us the cause of the great ecstasy that you are feeling within yourself.

The Avadhuta said: My dear King, with my intelligence I have taken shelter of many masters. Having gained wisdom from them, I now wander about the earth in a liberated condition. Please listen as I describe them to you.

I have taken shelter with twenty-four gurus, who are the following: the earth, air, sky, water, fire, moon, sun, pigeon, python; the ocean, moth, honeybee, elephant, the deer, the fish, the prostitute Pingala, the kurara bird (Hawk), the child; the young girl, arrow maker, serpent, spider and the wasp. My dear King, by studying their activities I have learned the science of the self.

Earth

People when they are harassed should understand that things are happening helplessly under the control of providence, and thus he should never be distracted from progress on his dharma. This rule I have learned from the earth.

A wise man should learn from the mountain to devote all his efforts to the service of others and to make the welfare of others the sole reason for his existence. Similarly, as the disciple of the tree, he should learn to dedicate himself to others.

Air

Every person is surrounded by innumerable material objects, which possess good and bad qualities. However, one who has transcended material good and evil should not become entangled even when in contact with the material objects; rather, he should act like the wind. Though the wind may carry various sweet and bad scents, it is never contaminated by it and the scent neither belongs to the breeze.

Sky

A thoughtful sage, even while living within a material body, should understand himself to be pure spirit soul. Similarly, one should see that the spirit soul enters within all forms of life, both moving and nonmoving, and that the individual souls are thus all-pervading. The sage should further observe that the Supreme Person as the Supersoul, is simultaneously present within all things. Both the individual soul and the Supersoul can be understood by comparing them to the nature of the sky: although the sky extends everywhere and everything rests within the sky, the sky does not mix with anything, nor can it be divided by anything.

Although the mighty wind blows clouds and storms across the sky, the sky is never implicated or affected by these activities. Similarly, the spirit soul is not actually changed or affected by contact with the material nature. Although the living entity enters within a body made of earth, water and fire, and although he is impelled by the three modes of nature created by eternal time, his eternal nature is never actually affected.

Water

O King, a wise man is just like water because he is free from all contamination, gentle by nature, and by speaking creates a beautiful vibration like that of flowing water. Just by seeing, touching or hearing such a saintly person, the living entity is purified, just as one is cleansed by contact with pure water. Thus a saintly person, just like a holy place, purifies all those who contact him because he always chants the glories of the Lord.

Fire

Saintly persons become powerful by execution of austerities. Their firmness is unshakable because they do not have anything to do with the material world. Such naturally liberated sages accept foodstuffs that are offered to them by destiny, and if by chance they happen to eat contaminated food, they are not affected, just like fire, which burns up contaminated substances that are offered to it.

A wise man sometimes appears in a concealed form and at other times reveals himself like fire hidden in the woods. For the welfare of the jivatma who desire real happiness, a wise man may accept the worshipable position of guru, and thus like fire he burns to ashes all the past and future sinful reactions of his worshipers by mercifully accepting their offerings.

Moon

The various phases of one’s material life, beginning with birth and culminating in death, are all properties of the body and do not affect the soul, just as the apparent waxing and waning of the moon does not affect the moon itself. Such changes are enforced by the imperceptible movements of time.

Sun

Just as the sun evaporates large quantities of water by its potent rays and later returns the water to the earth in the form of rain, similarly, a wise man accepts all types of material objects with his material senses, and at the appropriate time, would return such material objects. Thus, both in accepting and giving up the objects of the senses, he is not entangled.

Even when reflected in various objects, the sun is never divided, nor does it merge into its reflection. Only those with dull brains would consider the sun in this way. Similarly, although the soul is reflected through different bodies, the soul remains undivided and nonmaterial.

Pigeon

One should never indulge in excessive affection or concern for anyone or anything; otherwise one will have to experience great suffering, just like the foolish pigeon.

There once was a pigeon who lived in the forest along with his wife. He had built a nest within a tree and lived there for several years in her company. The two pigeons were very much devoted to their household duties. Their hearts being tied together by sentimental affection, they were each attracted by the other’s glances, bodily features and states of mind. Thus, they completely bound each other in affection. Naively trusting in the future, they carried out their acts of resting, sitting, walking, standing, conversing, playing, eating and so forth as a loving couple among the trees of the forest. Whenever she desired anything, O King, the she-pigeon would flatteringly cajole her husband, and he in turn would gratify her by faithfully doing whatever she wanted, even with great personal difficulty. Thus, he could not control his senses in her association. Then the female pigeon experienced her first pregnancy. When the time arrived, she delivered a number of eggs within the nest in the presence of her husband. When the time was ripe, baby pigeons, with tender limbs and feathers created by the maya of the Lord were born from those eggs. The two pigeons became most affectionate to their children and took great pleasure in listening to their awkward chirping, which sounded very sweet to the parents. Thus with love they began to raise the little birds who were born of them. The parent birds became very joyful by observing the soft wings of their children, their chirping, their lovely innocent movements around the nest and their attempts to jump up and fly. Seeing their children happy, the parents were also happy. Their hearts bound to each other by affection, the foolish birds, completely bewildered by the maya of Lord Visnu continued to take care of the young offspring who had been born to them.

One day the two heads of the family went out to find food for the children. Being very anxious to feed their offspring properly, they wandered all over the forest for a long time. At that time a certain hunter who happened to be wandering through the forest saw the young pigeons moving about near their nest. Spreading out his net he captured them all. When the lady pigeon caught sight of her own children trapped within the hunter’s net, she was overwhelmed with anguish, and crying out, she rushed toward them as they cried out to her in return. The lady pigeon had always allowed herself to be bound by the ropes of intense affection, and thus her mind was overwhelmed by anguish. Being in the grip of the maya of the Lord, she completely forgot herself, and rushing forward to her helpless children, she was immediately bound in the hunter’s net. Seeing his own children, who were more dear to him than life itself, fatally bound in the hunter’s net along with his dearmost wife, whom he considered equal in every way to himself, the poor male pigeon began to lament wretchedly.

The male pigeon said: Alas, just see how I am now destroyed! I am obviously a great fool, for I did not properly execute pious activities. I could not satisfy myself, nor could I fulfill the purpose of life. My dear family which was the basis of my dharma, artha and kama is now hopelessly ruined. My wife and I were an ideal match. She always faithfully obeyed me and in fact accepted me as her worshipable deity. But now, seeing her children lost and her home empty, she has left me behind and gone to heaven with our children. Now I am a wretched person living in an empty home. My wife is dead; my children are dead. Why should I possibly want to live? My heart is so pained by separation from my family that life itself has become simply suffering.

As the father pigeon wretchedly stared at his poor children trapped in the net and on the verge of death, pathetically struggling to free themselves, his mind went blank, and thus he himself fell into the hunter’s net. The cruel hunter, having fulfilled his desire by capturing the head pigeon, his wife and all of their children, set off for his own home.

In this way, one who is too attached to family life becomes disturbed at heart. Like the pigeon, he tries to find pleasure in mundane sexual attraction. Busily engaged in maintaining his own family, the miserly person is fated to suffer greatly, along with all his family members. . The doors of liberation are opened wide to one who has achieved human life. But if a human being simply devotes himself to family life like the foolish bird in this story, then he is to be considered as one who has climbed to a high place only to trip and fall down.

Python

The Avadhuta said: O King, A living entity automatically experiences sorrow in heaven or hell. Similarly, happiness will also be experienced, even without one’s seeking it. Therefore a person of intelligent discrimination does not make any endeavor to obtain such material happiness.

The python never attempts to go in search of food. It accepts what happens to come of its own accord, whether such food be delicious or tasteless, ample or meager.

A wise man should remain peaceful and materially inactive, maintaining his body without much endeavor. Even though possessed of full sensual, mental and physical strength, the wise should not become active for material gain but rather should always remain alert to his actual self-interest.

Ocean

A sage is happy and pleasing in his external behavior, whereas internally he is most grave and thoughtful. Because his knowledge is immeasurable and unlimited he is never disturbed, and thus in all respects he is like the tranquil waters of the unfathomable and unsurpassable ocean.

During the rainy season the swollen rivers rush into the ocean, and during the dry summer the rivers, now shallow, severely reduce their supply of water; yet the ocean does not swell up during the rainy season, nor does it dry up in the hot summer. In the same way, people sometimes will receive by providence great material opulence, and sometimes will find materially destitute. However, like the ocean never rejoice in a flourishing condition, nor feel morose when poverty-stricken.

Moth

One who has failed to control his senses immediately feels attraction upon seeing a woman’s form, which is created by the maya of the Supreme Lord. Indeed, when the woman speaks with enticing words, smiles and moves her body sensuously, his mind is immediately captured, and thus he falls blindly into the darkness of material existence and destroys himself just as a moth maddened by the fire rushes blindly into its flames.

Honey Bee

Just as the honeybee takes nectar from all flowers, big and small, an intelligent human being should take the essence from everything.

The honey bee collects honey and stores it in excess out of greed. It never gets to use it, whereas the bee's are forcibly thrown out and the honey is enjoyed by others. Similarly the wise should not store more than what is required of him, which would only result in anxiety in protecting it and sorrow. A greedy person accumulates a large quantity of money with great struggle and pain, but the person who has struggled so much to acquire this wealth is not always allowed to enjoy it himself.

Elephant

A sage should never touch a young girl. In fact, he should not even let his foot touch a wooden doll in the shape of a woman. By bodily contact with a woman he will surely be captured by illusion, just as the elephant is captured in a ditch by the attraction towards a she-elephant due to his desire to touch her body.

Deer

People given to self control should never go in search of sensual pleasures like listening to songs motivated by wordly desire music promoting material enjoyment. Rather, a saintly person should carefully study the example of the deer, who is bewildered by the sweet music of the hunter’s horn and is thus captured and killed. Attracted by worldly singing, dancing and musical entertainment of beautiful women, even the great sage Rsyasrnga, the son of Mrgi, fell totally under their control, just like a pet animal.

Fish

Just as a fish, incited by the desire to enjoy the taste of the bait is fatally trapped on the fisherman’s hook a foolish person is bewildered by the extremely disturbing urges of the senses and thus is ruined.

The Prostitute

O son of kings, previously in the city of Videha there dwelled a prostitute named Pingala. Now please hear what I have learned from that lady. Once that prostitute, desiring to bring a lover into her house, stood outside the doorway at night showing her beautiful form. O best among men, this prostitute was very anxious to get money, and as she stood on the street at night she studied all the men who were passing by, thinking, “Oh, this one surely has money. I know he can pay the price, and I am sure he would enjoy my company very much.” Thus she thought about all the men on the street. As the prostitute Pingala stood in the doorway, many men came and went, walking by her house. Her only means of sustenance was prostitution, and therefore she anxiously thought, “Maybe this one who is coming now is very rich...Oh, he is not stopping, but I am sure someone else will come. Surely this man who is coming now will want to pay me for my love, and he will probably give lots of money.” Thus, with vain hope, she remained leaning against the doorway, unable to finish her business and go to sleep. Out of anxiety she would sometimes walk out toward the street, and sometimes she went back into her house. In this way, the midnight hour gradually arrived. As the night wore on, the prostitute, who intensely desired money, gradually became morose, and her face dried up. Thus being filled with anxiety for money and most disappointed, she began to feel a great detachment from her situation, and happiness arose in her mind.

The prostitute felt disgusted with her material situation and thus became indifferent to it. Indeed, detachment acts like a sword, cutting to pieces the binding network of material hopes and desires.

The Prostitute sang: Just see how greatly illusioned I am Because I cannot control my mind, just like a fool I desired lusty pleasures from an insignificant man. I am such a fool that I have given up the service of that person who, being eternally situated within my heart, is actually most dear to me. That most dear one is the Lord of the universe, who is the bestower of real love and happiness and the source of all prosperity. Although He is in my own heart, I have completely neglected Him. Instead I have ignorantly served insignificant men who can never satisfy my real desires and who have simply brought me unhappiness, fear, anxiety, lamentation and illusion. Oh, how I have uselessly tortured my own soul! I have sold my body to lusty, greedy men who are themselves objects of pity. Thus practicing the most abominable profession of a prostitute, I hoped to get money and sexual pleasures. This material body is like a house in which I, the soul, am living. The bones forming my spine, ribs, arms and legs are like the beams, crossbeams and pillars of the house, and the whole structure, which is full of stool and urine, is covered by skin, hair and nails. The nine doors leading into this body are constantly excreting foul substances. Besides me, what woman could be so foolish as to devote herself to this material body, thinking that she might find pleasure and love in this contraption? Certainly in this city of Videha I alone am completely foolish. I neglected the Supreme Person, who awards us everything, even liberation, and instead I desired to enjoy sense gratification with many men. The Supreme Person is absolutely the most dear one for all living beings because He is everyone’s well-wisher and Lord. He is the Supreme Soul situated in everyone’s heart. Therefore I will now pay the price of complete surrender, and thus purchasing the Lord I will enjoy with Him just like Laksmidevi. Men provide sense gratification for women, but all these men, and even the gods in heaven, have a beginning and an end. They are all temporary creations who will be dragged away by time. Therefore how much actual pleasure or happiness could any of them ever give to their wives? Although I most stubbornly hoped to enjoy the material world, somehow or other detachment has arisen in my heart, and it is making me very happy. Therefore the Supreme Person, Visnu, must be pleased with me. Without even knowing it, I must have performed some activity satisfying to Him. A person who has developed detachment can give up the bondage of material society, friendship and love, and a person who undergoes great suffering gradually becomes, out of hopelessness, detached and indifferent to the material world. Thus, due to my great suffering, such detachment awoke in my heart; yet how could I have undergone such merciful suffering if I were actually unfortunate? Therefore, I am in fact fortunate and have received the mercy of the Lord. He must somehow or other be pleased with me. With devotion I accept the great benefit that the Lord has bestowed upon me. Having given up my sinful desires for ordinary sense gratification, I now take shelter of Him, the glorious Narayana.

I am now completely satisfied, and I have full faith in the Lord’s mercy. Therefore I will maintain myself with whatever comes of its own accord. I shall enjoy life with only the Lord, because He is the real source of love and happiness. The intelligence of the living entity is stolen away by activities of sense gratification, and thus he falls into the dark well of material existence. Within that well he is then seized by the deadly serpent of time. Who else but the Supreme Person could save the poor living entity from such a hopeless condition? When the living entity sees that the entire universe has been seized by the serpent of time, he becomes sober and sane and at that time detaches himself from all material sense gratification. In that condition the living entity is qualified to be his own protector.

The avadhuta said: Thus, her mind completely made up, Pingala cut off all her sinful desires to enjoy sex pleasure with lovers, and she became situated in perfect peace. Then she sat down on her bed. Material desire is undoubtedly the cause of the greatest unhappiness, and freedom from such desire is the cause of the greatest happiness.


Hawk

The avadhuta said: Everyone considers certain things within the material world to be most dear to him, and because of attachment to such things one eventually becomes miserable. One who understands this gives up material possessiveness and attachment and thus achieves unlimited happiness. Once a group of large hawks who were unable to find any prey attacked another hawk who was holding some meat. At that time the hawk gave up attachment to the piece of meat and experienced actual happiness.

The Child

In family life the elder people are always in anxiety about their home, children and reputation. But I have nothing to do with these things. I do not worry at all about any family, and I do not care about honor and dishonor. I enjoy only the life of the soul, and I find love on the spiritual platform. Thus I wander the earth like a child.

The Young girl

Once I noticed a young girl husking the grains, The bangles on her hands were continuosly making noice as she worked. So she broke all the bangles until only 2 bangles were left. Even this didn't stop from making noise, so she broke one of the bangle and continued working with a single bangle on her hand. From this I've learnt that if more people live together, there would be lot of disagreements which would create a lot of noise in our lifes, there would be noises even if its reduced to people. Therefore, to avoid conflict, one should live alone, as we learn from the example of the bracelet of the young girl.

The Arrow maker

When one is concentrated on a particular task completely, other activities do not disturb him. The best activity in this world is to contemplate on the supreme, When we are established in the supreme bliss the three gunas do not disturb you. This I've realised noticing a arrow maker who was so immersed in making the arrow, that he did not even notice the king pass by.

Serpent

People living in a temporary material body try to construct a happy home, the result is fruitless and miserable. The snake, however, enters a home that has been built by others and prospers happily.

Spider

The Lord of the universe, Narayana, is the worshipable God of all living entities. Without extraneous assistance, the Lord creates this universe by His own potency, and at the time of annihilation the Lord destroys the universe through His personal expansion of time and withdraws all of the cosmos, including all the living entities, within Himself like a spider builds a web and draws it within itself finally.

Wasp

If out of love, hate or fear an embodied soul fixes his mind with intelligence and complete concentration upon a particular bodily form, he will certainly attain the form that he is meditating upon. O King, once a wasp forced a weaker insect to enter his hive and kept him trapped there. In great fear the weak insect constantly meditated upon his captor, and without giving up his body, he gradually achieved the same state of existence as the wasp. Thus one achieves a state of existence according to one’s constant concentration.

O King, from all these spiritual masters I have acquired great wisdom. Now please listen as I explain what I learned from my own body. The material body is also my spiritual master because it teaches me detachment. Being subject to creation and destruction, it always comes to a painful end. Thus, although using my body to acquire knowledge, I always remember that it will ultimately be consumed by others, and remaining detached, I move about this world.

How to Control the Mind? The Five Dharmas

What is the obstacle to one-pointed meditation?

The answer is the unstill mind.

All problems are caused by the mind, by the desires arising in it. It is not easy to control the mind and keep it away effectively from desire. If we ask the mind to think of an object, it seems to obey us for a moment, but soon it takes its own course, wandering off. When someone speaks to us about meditation and tranquility, for a moment our mind will perhaps become still and we will be happy. But in a trice it will go astray and the calm we experienced for a few seconds will give place to un-quietness.

If we bid your mouth to keep shut, it obeys us for a brief moment. Similarly, if we close our eyes asking them not to see anything, they shut themselves off from the outside world for some moments. But try to tell our mind not to think of anything, it will not listen us.

The mind must be kept under control. Thinking and non-thinking must be governed by your will. Only then can we claim that it is under our control, that we are masters of our consciousness.

Lunatics are usually referred to as people with no control over their minds. In fact none of us has any control over the mind. A mad man keeps blabbering. But what about us? We let the mind go freely to keep blabbering inwardly.

Do you know what it means to have mental control? Suppose you are suffering from a severe pain. If you ask your mind not to feel the pain, it shall not feel it in obedience to you (that is you will not feel the pain). Even if a tiger comes face to face with us and growls, we will feel no fear if you ask your mind not to be afraid of the beast. Now we keep crying for no reason. If the mind is under control we will keep smiling even if there is cause for much sorrow. And under the gravest of provocations it will not be roused to anger and will remain calm.

First we must train our mind not to keep wandering. One way of doing it is to apply it to good activities. When oil falls in a steady flow, without spraying, it is called "tailadhara". The mind must be gathered together and made steady. It must be accustomed to think of noble and exalted objects like the Lord. Eventually, the very act of "thinking" will cease and we will dissolve in Isvara (God) to become Isvara.

Before we pass on, we must find a way to control the mind. Otherwise, we will be born again and we will be subject to the constant unquietness of the mind again. So we must use the opportunity of this birth itself to subdue the mind even while we are in the midst of so much that can rouse our desire or anger. A man who has succeeded in bridling his mind thus is called a "yukta" by the yogins. He is a "sukhin", one who truly experiences bliss, so says Sri Krishna.

You must not turn away from yoga thinking that it is meant only for people like the sages. Who needs medicine? The sick. We suffer from manovyadhi, mental sickness. So we must take the medicine that cures it.

There are two different ways of mastering the mind - the first is outward (bahiranga) and the second is inward (antaranga). We must have recourse to both. The Matha has a cartman and a cook. Their work is outward in nature. Then there are those who prepare the wicks of the lamps, gather flowers for the pooja-they are "inward" workers. Both types are needed for the functioning of the Matha. By employing both the outward and inward means, the mind must first be applied to good things one-pointedly and eventually led to a state in which it does not think of anything at all.

The ourward means consists, for example, of sandhyavandana, sacrifices, charity and so on.

The best inward means is meditation.

There are five inward (or antanranga) means to aid meditation. They are

1. ahimsa (non-violence),

2. satya (truthfullness),

3. asteyam (non-stealing),

4. saucha (cleanliness) and

5. indriya-nigraha (subduing the senses, if not obliterating them).

To practise ahimsa is to imbue the mind with love for all and not even think of harming others. Asteyam means not coveting other people's goods.

For satya, or truthfullness, to be complete one's entire being, including body, mind and speech, must be involved in its practise.

Saucha is hygiene, observing cleanliness by bathing, maintaining ritual purity, etc.

Indriya-nigraha implies limits placed on sensual enjoyment. "The eyes must not see certain things, the ears must not hear certain things and the mouth must not eat certain things" - restrictions with regard to what you can see, listen to, eat and do with your body.

The body is meant for sadhana, for Atmic discipline. The senses must be "fed" only to the extent necessary to keep the body alive.

These five dharmas are to be practised by all Hindus without any distinction of caste or community.

Haathon ke bhi aakhein hotin hain...abhyaas..: Yuvraaj Veem

Veem to Arjun..

Vinamrata se hin pragati ke maarg khulte hai : Acharya Dronacharya

Acharya Dronacharya to Duryodhan.

DARSHAN SHASTRA

There are six Darshan Shastras called the six schools of philosophy. They are:
(1) Poorv Mimansa by Sage Jaimini,
(2) Nyay by Sage Gautam,
(3) Vaisheshik by Sage Kanad,
(4) Sankhya by Bhagwan Kapil,
(5) Yog by Sage Patanjali, and
(6) Uttar Mimansa (Brahm Sutra) by Bhagwan Ved Vyas.

All the six Darshan Shastras are in sutra form.

Significance of the Darshan Shastras and their period.

The Vedic literature is so extensive that it is hard even for a Vedic genius to comprehend and remember the theme of all of them. So Sage Jaimini, who was the pupil of Ved Vyas, wrote the Poorv Mimansa Sutras to facilitate the correct understanding of the Vedas. Nyay and Vaisheshik Sutras describe the logical steps of how to determine the rights and the wrongs in terms of finding the absolute good for a person. Sankhya Sutras explain the extent of mayic creation and the Divinity beyond that. It tells that the entire mayic creation is worth discarding and only the Divinity is to be attained because that is the only source of Bliss. Yog Sutras then explain the practical process of heart purification which may qualify a person to experience the absolute Divine. Then the Brahm Sutra (Uttar Mimansa) reveals this secret that God is absolute Divinity and absolute Bliss, and He is Gracious. So, yearnfully remember Himand with His Grace experience His absolute Blissfulness forever. This is the general outline of all the six Darshan Shastras.

Brahm Sutra.

Brahm Sutra by Ved Vyas has four chapters and each chapter has four sections. It starts with,

defining the prerequisite which means that the Brahm Sutra is only for that person who is fully renounced and has a real deep desire to know God. Then it declares,

“The true liberation could only be attained by lovingly surrendering to Him.” Further it tells,

“God has unlimited and absolute virtues.”

In this way, from the very beginning, the Brahm Sutra in simple wordings reveals the true theme of the Upnishads, that God has His Divine personal form with all of His Divine virtues. The formless (nirakar) aspect of God cannot have Divine virtues as it is formless, and thus action-less and virtueless. Thus, the loving form of God is desirable; and because He is Gracious, kind, loving and all powerful, His Grace would eliminate the mayic bondage of any soul when (tannishthasya) he wholeheartedly engrosses his mind in His loving remembrance.

Brahm Sutra, at the end of the first chapter, describes the existing status of the universe and tells that the universe is not the manifestation of only maya as Sankhya Darshan says, it is also the embodiment of God. This sutra is the exact translation of the Upnishadic statement, This world is a representation of both: God and maya.

For a soul, who has a material mind, this world is only a manifestation of maya. But for a Divine Saint who has attained God realization (according to our scriptures) the whole world becomes the form of his God.

In the second chapter it details the existing form of a soul and says,. “The souls are unlimited in number and infinitesimal in form, and are (ansh) a fractional part of God.” God is absolute and unlimited and logically there cannot be fractions of the absolute. Although the word ansh means fraction, but it also means that all the souls are God-like Divine by nature, like a drop of water of the ocean is substantially the same as the ocean. Chaitanya Mahaprabhu clarifies this issue and says that God has a power called the ‘jeev shakti.’ All the souls are the part (ansh) of that.

In the third chapter, the Brahm Sutra further explains the situation of a soul which is under the bondage of maya and keeps on reincarnating in various forms of life. It also tells about the nirakar form of worship and the disciplines, and at the end it tells about the greatness of bhakti and says that, through bhakti a devotee easily receives the Grace of God.

In the fourth chapter, it mainly explains about the devotion and meditation, about the personal and impersonal (sakar, nirakar) forms of God, and the outcome of such practices. It also gives a detailed description about the gyanis and yogis who reach Brahm lok, the abode of Brahma, and out of them, some are liberated and some are not.

In the beginning of chapter four it tells that, a devotee should repeatedly try to remember the devotional teachings all the time, and do his regular devotions while, lovingly meditating upon the form of his beloved God. At the very end of the fourth chapter it tells that, the devotees doing bhakti to a personal form of God receive a very special unimaginable Divine gift and that is their experiential synonymity with God in His Divine abode. It means that the bhakt Saint, in the Divine abode of God, enjoys the same amount of Divine Bliss as his beloved God experiences. It is the absolute kindness of God that He makes an eternally maya- inflicted soul equally Blissful as Himself.

This is the Brahm Sutra in a nutshell. It represents the theme of the Upnishads which are the essence of the entire literature of the Vedic realm.

SMRITIS

Smritis.

Smritis* are the books of codes related to the social living. They describe what are the sins and the good deeds, define what penances, or what kind of fasting, or what kind of charity could redeem which sin, or what should be the punishment for a particular sin. They also describe what kind of rites and rituals a person is supposed to observe in the family, and what is the right conduct and right behavior for the people of various orders of life in the society, and so on. A lot of Sages and eternal Divine personalities have written Smriti books. Out of these Manu Smriti, Yagyavalkya Smriti and Parashar Smriti are important. Parashar Smriti is suitable for the people of kaliyug, but the other Smritis are suitable for other yugas. However, the last verse of Parashar Smriti says,

which means that a person who is desirous for celestial pleasures should study this. It means that it is not directly related to God realization.

* Eighteen Smritis: Manu, Brihaspati, Dakch, Gautam, Yam, Angira, Yogishwar, Pracheta, Shatatap, Parashar, Samvart, Ushna, Shankh, Likhit, Atri, Vishnu, Yagyavalkya and Harit.

Upsmritis: Narad, Pulah, Garg, Pulastya, Shaunak, Kratu, Baudhayan, Jatukarn, Vishwamitra, Pitamah, Jabali, Skand, Logakchi, Kashyap, Vyas, Sanatkumar, Janak, Vyaghra, Katyayan, Kapinjal, Apastamb, Kanad, Deval, Paithinasi, Gobhil, Vashishth, Bharadwaj, and more. Only some of them are available.

VEDAS, Upvedas and Vedangas.

There are four Vedas: Rigved, Yajurved, Samved and Atharvaved. According to the Muktikopnishad they had 21, 109, 1,000 and 50 branches, respectively, having a total of approximately 100,000 verses in their 1,180 branches. Nowadays only 20,379 verses in total are available. 10,552 verses of Rigved (arranged in 10 sections called mandal), 1,975 verses of Yajurved (in 40 chapters), 1,875 verses of Samved (in 21 chapters) and 5,977 verses of Atharvaved (in 20 chapters).

These verses are in the praise of celestial gods and goddesses and some of them are also for the Divine form of God. They are called mantra bhag or sanhita. Then there are the same number of branches (1,180) called the brahman, and the same number of branches (1,180) called the aranyak which have the same number of (1,180) Upnishads. This whole collection is called the Vedas.

The Upnishads have their own Divine character and they are directly related to God and show the path to God realization, whereas the sanhita and the brahman section of the Vedas are related to the attainment of the celestial luxuries. So, generally speaking the term Ved mainly refers to its mantra and brahman section and the Upnishads have their own Divine status.

Brahman and aranyak.

Brahman. The brahman section of the four Vedas are the explanatory part of the yagyas explaining in great detail as to which yagya should be performed in what manner. It gives every minute detail, whatever is needed by the priests. Every branch of the Ved had its own brahman which was 1,180. But, nowadays only a few are available, out of them, Aitareya, Shankhayan or Kaushitaki, Shatpath and Taittariya brahman are important .

Aranyak. Out of 1,180 aranyakas only a few full branches are available nowadays. But the Upnishads, which are the main section of the aranyakas, are available in quite a good number, about 200. The sanhita and the brahman part of the Vedas relate to the yagyas and Vedic rituals only along with the performance of general good karmas. Although they tell about the supreme God (like in Purush Sookt and Ishavasyopnishad, etc.), they never really emphasize on the worship to the supreme God.

Aranyakas start telling more about God and they prescribe some forms of worship to God. Their mode of worship relates to various forms and aspects of God and it is designed to be performed in a technical manner with some rituals. It is called the vaidhi bhakti, which means devotion to God in a strict formulative manner such as: how to sit, facing to which side, which part of the early morning is good for devotion, what mantra to repeat, what ritual to perform before and after the devotion, and so on. But the Upnishads which are the prime part of the aranyakas directly teach to renounce the worldly attachment and surrender to God to receive His Grace. So, Upnishads are called the gyan kand (the true knowledge) of the Vedas. If we consider in a voluminous manner, about 75% of the entire Vedas (sanhita, brahman and aranyak) relate to yagyas and rituals, 19% of it relates to the vaidhi bhakti, and only 6% of it relates to the gyan kand (the Upnishads).

The Upvedas.

There are four Upvedas (up means subsidiary). Arthved (science of sociology and economics) is related to Rigved; Dhanurved (science of defense and war and the making of its related appliances) is related to Yajurved; Gandharvaved (science of music, both singing and instrumental) is related to Samved; and Ayurved (the medical science) is related to Atharvaved. The first three are almost extinct, the fourth one, Ayurved, is still in existence but all of its books are not available. Our Sages wrote a number of books on the science of the preparation and the uses of herbs, roots, gems, metals and pearls etc., for all kinds of diseases but only some of them are available nowadays, although the basic theory of Ayurved is available in full.

The Vedangas.

There are six Vedangas (parts of the body of the Vedas): Vyakaran, Jyotish, Nirukt, Shikcha, Chand and Kalp Sutras.

Vyakaran (Sanskrit grammar).

The very ancient Sanskrit grammar books are all extinct. It is believed that there was a Mahesh grammar produced by God Shiv, and there was also an Ayndra grammar. Both are extinct. The grammar that we have now is Panini grammar. It has eight chapters so it is called Ashtadhyayi. It was directly Graced by God Shiv. There is a famous verse in this respect:

Once God Shiv, at the end of His Divine ecstatic dance induced by the enthrilling effects of Krishn love, played on His damru (the mini hand-drum which Shiv holds in His hand). Fourteen very distinct sounds came out of it. Sage Panini conceived them in his Divine mind. Thus, Graced by God Shiv, Panini, on the basis of those Divine sounds, re-established the science of Sanskrit grammar which already eternally existed. Those Divine sounds are:

There are total 52 letters (16 vowels and 36 consonants including nasals).

The last two vowels are called anusswar and visarg respectively; and the last three consonants are called sanyuktakchar which means two consonants joined together .

According to our needs we had two sets of grammar, one for the Vedas (sanhita part) and the other for the Puranas and for common use, because the formation of certain words and their phrasing is different in the Vedas as compared to the language of the Puranas. It is just the character of the Vedas, not any seniority or juniority in their reproduction because all the Vedas, the Upnishads and the Puranas were produced at the same time and are all eternally in the same form. Nowadays only very few sections of ancient Vedic grammar are available; the rest are extinct.

Panini’s grammar has 4,000 sutras (short sentences) and they are arranged and categorized in such an easy-to-understand way that it reflects the marvel of his presentation of the Sanskrit grammar. For the convenience of the scholars, he added dhatu path at the end of Ashtadhyayi which is the dictionary of the root words of the Sanskrit language. There are also unadi sutras at the end of Ashtadhyayi. These sutras describe the formation of the words of the Vedic sanhita which could be used along with the Nighantu and the Nirukt. Nighantu is the special dictionary of the words of the Vedic sanhita, and Nirukt is the main book that gives further detail of the words of the Vedas which is like a detailed dictionary of the Vedic words. Thus, even though the ancient Vedic grammars are not available, still, with the help of the unadi sutras of Ashtadhyayi and the Nirukt, the true meaning of the Vedic words could be understood. But if someone tries to draw the meaning of the Vedic mantras only on the basis of the Ashtadhyayi without using the unadi sutras and the Nirukt, he will get the incorrect meaning of the mantras and that’s what the European translators have done.