Monday, February 28, 2011

Arasavalli Sun Temple built on basis of "Soura Agama"

Arasavalli is the corrupted form of the Sanskrit word ‘Harashavalli’ - the creeper of Joy. It is well connected with all parts of India. Pilgrims and tourists from far and near including foreigners, who have free entrance without any restrictions, visit the shrine throughout the year, especially on Sundays, because the Sunday is considered the most auspicious harbinger of health and happiness. The idol of Surya at the temple is ‘nulli secundus’ and it is handsomely carved out of in ‘ Aruna Sila’ stone about 60 “into 30” facing eastwards.

The Lord is accompanied by the three spouses - Usha, Chaya and Padmini. Two attendants, the ‘Parsva-devatas’, forward on either side are Mathara & Pingala. On the upper side, Sanaka & Sanandana are serving the Lord with Chamaram & Chatram , Anoora, the charioteer a whip in his hand and the one wheeled heavenly chariot ‘Vyjayanti’ yoked with seven horses on hind-legged. Above the Lord’s crown there is a ‘Sarabha Salva’, emblem of his banner, which stands for kingly valour, vigor and majesty. Surya is of ‘Kaashyapa’ Gotra. The gem on the crown of the Sun is called Surya mani. The central figure of the Sun-God is in standing posture holding two lotus flowers in both palms uplifted, as if to denote ‘abhayamudra’. A dagger stuck on right side of the waist, called ‘Surya Churika'!.

There is an esoteric significance in the idol. Three wives represent the three great solar energies, Maha Gayatri, Maha Savitri, Maha Saraswati. Even a highly intelligent man is seized and bound to the threefold pillars - birth, life and death. Through prostration and devotional prayers and virtuous deeds, he implores Surya to loosen the bonds of his sins, and save him from the evils he has committed. This is represented here as three wives of the Sun-God and this gives birth to the well known ‘Adhibuta, Adhidaiva and Adhyatama’ and these three realms are physico-chemical, biological and psychological. The three wives further represent three ‘gunas’ of human nature, ‘sattwa, Rajas and Tamas’ - Rhythm mobility and inertia.

The solid, liquid and vaporous states of matter. White, red and black are their colors; waking, dreaming and deep sleep are their states; sky, space and earth are their seats. Seers says it: “RADHASTHAM BHASKARAM DRISTWA PUNARJANMA NAVIDYATE ” - There will be no rebirth own one who sees the lord on the chariot. Such is His grace. SYSTEM OF WORSHIP Though the Sun-God called maker of the day (Dinakara), Sunday is considered to the most auspicious day for Sun Worship. On that day devotees perform very important Surya Sahasranama and Surya Vrata and etc., for their wishes to be fulfilled.

Most of the devotees are offering milk, called ‘Tapta Ksheera’ generally termed as ‘Amrita gundi’ or ‘Ksheerannam’ - ‘milk-gruel. In good olden days, it is prominently mentioned in ‘Yaatra charitra’ by late Mandapaka Sitarama Sastri, poet-laureate in Bobbili Samstanam of Rangarao Bahaddur, that number of putties of milk gruel was offered to Surya Deva and distributed to the pilgrims freely. Some perform milk-bath, and submitting a paid of silk dhoties to the Lord. Some offer ‘Kalyana utsavams. The following are the some of important festivals made to Sun God at Arasavalli in addition to daily, weekly, fortnightly and monthly ‘Aradhanas’.

The spring festival, Surya Jayanti, is celebrated on bright seventh day of Magha month (Jan. - Feb. ), Dola (Holi) festival in Feb. - Mar, annual kalyanotsavam during March - April(Chaitra), Mahavaisakha, during April-May, Car-festival, Janmasthami, Vinayaka festival, Dusserah, Boat-festival, Dhanurmasa festival, Pongal-Makara Sankranti. The celebrations of Maha-Sivaratri and all monthly Sivaratri's are being performed in their own way to Kshetrapalaka of this Temple.

Sri Ramalingeswara swamy and his consort Bhuvaneswari Devi. ‘Alekhya Sampradaya’ & 'Soura Agama' is in prevalent in this temple, acording to which, a devotee who cirumambalater the temple 108 times all the while chanting an one of the Surya Mantras - every Sunday, or for 40 consecutive days, with achieve the best results, and whosoever does sofor 360 days(one year) will have the Lord’s grace showered on him. Such a person is considered to have made one “Parikrama’ or ‘pradakshna’ around the Surya Mandala along with the earth.

In Arasavalli Sun temple, there is a unique phenomenon; the rays of the Sun touch the Lord in ‘Sanctum Sanctorum’ twice in a year during the 2nd week of March and September, respectively. O resplendent Sun, when you move on with the aura of glory directed with season-forming beams along with the constellations, you give rise to the five seasons: rain, summer, autumn, winter and spring. For this you are complimented with appropriate praises. Many glamorous evil forces, decorated with gold and jewels, have been spreading over the face of the earth. But, mighty as they are, they can not trimputh over godly men. These dark forces are dispersed by the rising Sun of Wisdom”.



According to the different levels of conditioned consciousness there are instructions in the Vedas for worship of different controllers, with the aim of reaching different destinations and enjoying different standards of sense enjoyment. Agamas (emanated scriptures) are books which are classified into five for this purpose:

energy - Sakti - Sakta Agamas
visible source (Sun) - Surya - Soura Agamas
controller - Ganapati - Ganapatya Agamas
destroyer - Siva - Saiva Agamas
ultimate source - Visnu - Vaikhanasa Agamas

All these form part of Veda abhyasa- the instructions on Veda.

Ancient Idols, Sculptures of Lord Krishna Period Found in Dwaraka

Antique Idols stored at Bet Dwarka Temple premises

Remains of Eighth Century Vishnu Temple found during Archeological Escavation near Jagat Mandir

Ancient Dwarka: from Archeological Point of View
Dwarka has been a centre of archeologists' attraction all over. Samudranarayan and Varun Devata temples area on extreme left of Gomati river have been very important from archeological excavation point of view. The mention of ancient Dwarka is found on a copper inscription of 574 A.D. This inscription is from Simhaditya, an executive of Maitraka's of Vallabhi rulers. Simhaditya was the son of Varahdas, the King of Dwarka. Experts of Pune's Deccan College had done some excavation in 1963. They had concluded that the first Dwarka's establishment could be placed somewhere around the dawn of Christine era but not prior to that. They had also inferred that studies confirmed existence of the ancient Dwarka mentioned in Mahabharat and Skand Purana etc at the same place.
If this observation is accepted then it must be believed that ancient Dwarka of Mahabharat dates back to Maurya era's end. But this is far off from the hitherto accepted historical facts. On the contrary, from the Harappan habitats found in 20 kilometers area of Dwarka, Nageshwar and Vasai etc; it is certain that Dwarka existed in the last lag of Harappan era or immediately thereafter. Okha Mandal, also known as Kushdwip, is distinguished from other parts of Saurashtra because of its desert. In fact, it is an island. 

Remains Found During Submarine Archeological Excavation

In order to remove congestion around the Jagat Mandir and monitor the activities around the temple, a two-story building was razed to ground. Excavation in the foundation of the razed building; unearthed a 9th century Vishnu temple, engraved pillars of a 12th century temple, its hall, and prehistoric remains etc. The excavation of 1979-80 thus confirmed Dwarka of 20th century prior to the Christ and confirmed the belief that habitat of the shore was engulfed by the sea 4000 years ago.
The present Dwarka is the eighth habitat and the present Dwarkaedheesh’s Jagat Mandir is the 5th one. The first habitat was submerged in the sea sometime in fifteenth century B.C. Similarly, the second habitat was also submerged in the sea in tenth century B.C. The first Dwarkadheesh temple was built in this era that was destructed due to sea-storms and second temple was built on the remains of the first temple. Third temple of Vishnu or Vasudev was built, when second temple destroyed, in ninth century. The ceiling of this third temple was destructed due to sea storms sometimes in twelfth century and only walls and seating place remained. Fourth temple was built thereafter. The existing temple is the fifth in series and the town is eighth habitat.
In Harivansh puran, Dwarka is termed as vaari-durg (water-fort) or udadhi-madhya sthan (place in center of the sea). This indicates that Dwarka must have been an island once upon a time. Yadavas used to go to Bet Dwarka by boat. Bet Dwarka was Lord Krishna’s leisure spot.

Bet Dwarka
The investigation of the Bet Dwarka island began in 1983, 1984 and 1985 A.D. subsequent to a survey of the shore in 1982. The fourth investigation was done in 1986 under the educational program of the University Grants Commission. The 30 to 35 meter tall rocks in Bet are covered with algae and thorny bushes. The bay in North and South of the eastern shore has a potential for safe anchorage. Ships are anchored at Balapar in monsoon near here. The temples viz. Dwarkadheesh, Neelkanth Mahadev, Dhingeshwar Mahadev, Shankh Narayan and Abhay Mata etc were built on the old places in later part of eighteenth century. In the third decade of 20th century, one Hiranand Shastri did some excavation behind Dhingeshwar temple and near Neelkanth temple. He found evidences of proto-historic habitat there. The earthen remains found there depict an inscription ‘Nandakdas’ in Brahmi script of Maurya era. It is therefore believed that this habitat must have been built in first or third century B.C. In 1950 A.D. also some work at Bet Dwarka was carried out. Thereafter in 1979-80 when the investigation started then remains of earthen pots of last lag of Harrappan era were found from near Sidi Bawa Peer. No evidence however found to prove that a town of Mahabharat era was submerged there. But in 1982, a 500 meter long protection wall was found on the north of Sidi Bawa Peer. The wall is substantially damaged by the sea. Earthen pots of red shining colour were found from this place. The significant remains found from this place include a porous pot, a mould for an iron pierce and a glittering-surfaced vessel. From the wall and remains it could be imagined that Bet Dwarka was a port once upon a time and was destructed due to sea storms. During low tide a large plate of 220 meter was found. A series of stones of 180 meter size were found from shore towards sea. They believed to be of a submerged structure and certainly not drowned. Their shape suggests the use of these stones in constructing a 20 meter long wall. Stones of similar size were seen on the shore too. Balapar bay has become flat due to continuous sea-waves and the bay is formed near a Custom House and Dargah.

Dwarka Port
Of late, no ship anchors either at old port of Dwarka or on the bank of Gomati because of sand deposits. A stonewall built in 1990 also caused reduction in Gomati's flow. Sea waves, on the other hand, bring about dirt-deposits. While carrying out third expedition for investigation, silt and algae were removed from Samudranarayan temple to mid sea upto 200 to 700 meters. A navigation channel was noticed when cleaning was being done. Well built lime stones of 1.5 x 1 x 0.5 and 1 x 0.75 x 3 meters size were also found. They are broken at places. Some of them still have a strong surface. It is difficult to say whether these remains belong to some structure or some thing else. A crescent shape and two stones found nearby lead to existence of a temple.

Fourth expedition revealed that the stones found were damaged with tidal waters. They were buried under mud and bushes. In order to observe the masonry work, digging was done on both sides of stonewall. Stone anchors having three holes, used in Cyprus and Syria, during fourteenth to twelfth century B.C. were found. During third and fourth expedition, some structure was found beneath the sea while digging with iron rods. During fifth expedition, a large size molded stone and a wall of the fort were found. Stones thus used in building construction were found from sea near Samudranarayan temple upto 600 meters' distance. This indicated existence of some construction there. It is presumed that in order to build a wall or the fort, construction workers must have solidified the seabed by dumping large sized stones. The majority of the mason-work is seen little above the seabed. It is crescent-shaped. Wooden pieces of a wrecked ship were found when digging was carried out here. An iron made anchor was found while digging 1.5 meter deep in the sand bed at this place. Similar anchor was found earlier also. A 40 to 50 DWT ship could be berthed with these anchors. 


A seal, engraved pot and a stone mould of Indus civilization era can decisively throw light on the time when the sea engulfed Dwarka and Bet Dwarka. The time derived from these remains and soil samples match. Another seal made from a seashell was also found. It was rectangular shaped. It contained a bullock with short horns, one horned horse and a goat engraved over it. It is certain that this seal is of Indus civilization era. The remains found near Bet Dwarka establish trade links between Bahrain and Bet Dwarka. The time of Bet Dwarka assimilated in sea was simultaneous with that of Bahrain, it is said. Subsequent to attacks by Shalva on Dwarka, a law was enforced under which a resident of Dwarka was required to have a seal of identity. Harivansh Puran also confirms this. A seal found from Bet Dwarka is believed to be of 15th to 16th century B.C.
Thus, the sea around Dwarka is full of remains of sculptural and archeological significance and hence lures scholars of history, archeology etc equally.
(Courtesy: Abridged from and based on a prestigious volume entitled Progress and Prospects of Marine Archeology in India, by Dr. S.R.Rao)

Neelkanth Mahadev Temple - Dwaraka

Neelkanth Mahadeva Temple is one of the most revered holy shrines of the Hindus.

Neelkanth Mahadev Temple is dedicated to Lord Shiva, who is believed to be a complex God of the Hindu pantheon. The establishment of this temple has a legend behind it. According to the mythological stories, Lord Shiva drank the poison that appeared from the 'Sagar Manthan' (churning of ocean). On drinking the poison, his throat turned blue and from that time onwards, Lord Shiva came to be known as 'Neelkantha' (One having blue throat).

The way to this shrine is quite a thrilling one.

The main shrine of the temple comprises a Shiva lingam (phallic form of Lord Shiva). The spiritual aura of the temple creates a devotional feeling in the hearts of people. People make an offering of coconut, flowers, milk, honey, fruits and water to the Lord. Subsequently, devotees get 'Parshad' of vibhuti, chandan and other things from the shrine.

This temple celebrates two festivals that held annually on the occasion of Shivratri (Feb-Mar) and Shivratri of Shravan (July-Aug). At that time, the temple is thronged by thousands of pilgrims. This place is also loved by tourists for its picturesque beauty. Neelkanth Temple is a holy place that provides a celestial affection to the people, who visit the shrine with a devoted heart.

Tarasara Upanishad from Sukla Yagur Veda

Tara Sara Upanishad

Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

1. Hari Om. Brihaspati asked Yajnavalkya: “That which is called Kurukshetra is the place of the sacrifice of the Devas and the spiritual seat of all beings. Therefore where should one go in order that he may cognise Kurukshetra, the place of the sacrifice of the Devas and the spiritual seat of all beings ?” (To which Yajnavalkya replied): “Avimukta is Kurukshetra, the place of the sacrifice of the Devas and of the study of Brahman, because it is there that Rudra initiates one into the Taraka Brahman when Prana (life) goes out. Through this, one becomes immortal and the enjoyer of Moksha. Therefore one should always be in the midst of that place Avimukta and should never leave, O Reverend Sir, Avimukta.” Thus said Yajnavalkya.
2. Then Bharadvaja asked Yajnavalkya: “What is Taraka ? What is that which causes one to cross (this mundane existence)”. To which Yajnavalkya replied: “Om Namo Narayanaya is the Taraka. It should be worshipped as Chidatma. Om is a single syllable and of the nature of Atman. Namah is of two syllables and is of the nature of Prakriti (matter). Narayanaya is of five syllables and is of the nature of Parabrahman. He who knows this becomes immortal. Through ‘Om’, is Brahma produced; through ‘Na’ is Vishnu produced; through ‘Ma’ is Rudra produced; through ‘Na’ is Ishvara produced; through ‘Ra’ is the Anda-Virat (or Virat of the universe) produced; through ‘Ya’ is Purusha produced; through ‘Na’ is Bhagavan (Lord) produced; and through ‘Ya’ is Paramatman produced. This Ashtakshara (eight syllables) of Narayana is the supreme and the highest Purusha. Thus is the Rig-Veda with the first foot (or half).

That which is Om is the indestructible, the supreme and Brahman. That alone should be worshipped. It is this that is of the eight subtle syllables. And this becomes eight, being of eight forms. ‘A’ is the first letter; ‘U’ is the second; ‘M’ is the third; Bindu is the fourth; Nada is the fifth; Kala is the sixth; Kalatita (that beyond Kala) is the seventh; and that which is beyond these is the eighth. It is called Taraka, because it enables one to cross this mundane existence. Know that Taraka alone is Brahman and it alone should be worshipped”. The (following) verses may be quoted here:
1. “From the letter ‘A’ came Brahma named Jambavan (the bear). From the letter ‘U’ came Upendra, named Hari.
2. From the letter ‘M’ came Shiva, known as Hanuman. Bindu is named Ishvara and is Satrughna, the Lord of the discuss itself.
3. Nada should be known as the great Lord named Bharata and the sound of the conch itself. From Kala came the Purusha himself as Lakshmana and the bearer of the earth.
4. Kalatita is known as the goddess Sita Herself. That which is beyond is the Paramatman named Sri Rama and is the highest Purusha.
All this is the explanation of the letter Om, which is the past, the present and future and which is other than these (viz.,) Tattva, Mantra, Varna (colour), Devata (deity), Chhandas (metre), Rik, Kala, Sakti and Srishti (creation). He who knows this becomes immortal. (Thus is) Yajur-Veda with the second foot”.

Then Bharadvaja asked Yajnavalkya: “Through what Mantra is Paramatman pleased and shows his own Atman (to persons) ? Please tell this”. Yajnavalkya replied:
1. Om. He who is Sri-Paramatman, Narayana and the Lord described by (the letter) ‘A’ and is Jambavan (the bear) and Bhuh, Bhuvah and Suvah; Salutation to Him !
2. Om. He who is Sri-Paramatman, Narayana and the Lord described by (the letter) ‘U’ and is Upendra (or) Hari and Bhuh, Bhuvah and Suvah; Salutation to Him !
3. Om. He who is Sri-Paramatman, Narayana and the Lord described by (the letter) ‘M’ and is of the form of Shiva (or) Hanuman and Bhuh, Bhuvah and Suvah; Salutation to Him !
4. Om. He who is Sri-Paramatman, Narayana, the Lord of Satrughna of the form of Bindu and the Bhuh, Bhuvah and Suvah; Salutation to Him !
5. Om. He who is Sri-Paramatman, Narayana and the Lord, and is Bharata of the form of Nada and the Bhuh, Bhuvah and Suvah; Salutation to Him !
6. Om. He who is Sri-Paramatman, Narayana and the Lord, and is Lakshmana of the form of Kala and the Bhuh, Bhuvah and Suvah; Salutation to Him !
7. Om. He who is Sri-Paramatman, Narayana and the Lord, and is Kalatita, the Goddess Sita, of the form of Chit and the Bhuh, Bhuvah and Suvah; Salutation to Him !
8. Om. He who is Sri-Paramatman, Narayana and the Lord that is beyond that (Kalatita), is the supreme Purusha and is the ancient Purushottama, the eternal, the immaculate, the enlightened, the emancipated, the true, the highest bliss, the endless, the secondless and the all-full – that Brahman is myself. I am Rama and the Bhuh, Bhuvah and Suvah; Salutation to Him !
He who has mastered this eightfold Mantra is purified by Agni; he is purified by Vayu; he is purified by the sun; he is purified by Shiva; he is known by all the Devas. He attains the fruit of reciting Itihasas, Puranas, Rudra (Mantras), a hundred thousand times. He who repeatedly remembers (or recites) the Ashtakshara (the eight-syllabled Mantra) of Narayana gains the fruit of the recitation of Gayatri a hundred thousand times or of Pranava (Om) a myriad of times. He purifies (his ancestors) ten (degrees) above and (his descendants) ten (degrees) below. He attains the state of Narayana. He who knows this (attains) the state of Narayana).
Like the eye (which sees without any obstacle) the things spread (in the sky), the wise ever see this supreme seat of Vishnu. Brahmanas who are spiritually awake praise in diverse ways and illuminate the supreme abode of Vishnu. Thus is the Upanishad. (Thus is) the Sama-Veda with the third foot. Hari Om Tat Sat !

Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Here ends the Tarasara Upanishad belonging to the Sukla-Yajur-Veda.

About Tarasara Upanishad

Tarasara Upanishad is one among the 108 Upanishads and belongs to the Shukla Yajurveda. Tarasara means the 'essence of crossing mundane existence'.
When Sage Bharadwaj ask Sage Yajnavalkya about the secret of crossing mundane existence, Sage Yajnavalkya reveals the eight syllabled mantra, ‘Om Namo Narayanaya.’ Tarasara Upanishad mentions attainment of immortality by just chanting of the above mentioned mantra.

Reference of Nagheswar from "Koti Rudra Samhita" of Shiva purana

During ancient times, there lived a demon named Daruk. The name of his wife was Daruka. They used to torment the people living in that area. The residents of that area went to sage 'Aursh' and narrated about their miseries and requested him to end this menace.
'Aursh' assured them that very soon their hardships would come to an end. He then went to do his penance. The deities appeared before him after being pleased by his tremendous penance. Sage 'Aursh' requested the deities to kill the demons.

The deities went to fight with the demons. The demons got scarred and started thinking about the means by which their lives could be saved. Daruka the wife of Daruk had received a boon from goddess Parvati due to which she had gained unparalleled power. She carried the whole forest and placed it in the middle of the sea. This way the demons again lived without being perturbed by the threat of the deities' attack.

One day the demons saw many boats sailing in the sea, on which were many people on board. The demons made all the people captive. There was a man named Supriya who was great devotee of Lord Shiva. He used to worship lord Shiva daily, even though he saw held under captivity. Rest of the people too got influenced by his devotion and everybody started worshipping lord Shiva.This way, six months had passed.

One day a demon saw Supriya worshipping the idol of lord Shiva. He went to Daruk and informed him. Daruk became extremely furious. He asked Supriya as to whom was he worshipping. Supriya still engrossed in his worship did not give any reply. This made Daruk even more angry. He tried to kill Supriya. Lord Shiva appeared and killed all the demons.

Daruka's heart became full of grief at the news of her husband's death. She went to Parvati and told her how lord Shiva had killed Daruka. Parvati met lord Shiva and both of them decided to protect their respective devotees by establishing themselves at that place. Thus, Nageshwar jyotirlinga came into existence.

Sunday, February 27, 2011

Nageswar - Jyotrilinga in Saurashtra

Temple of Lord Nageshwar is situated in Saurashtra, and is about 12 kms on way from Gomti-Dwarka to Bhet-Dwarka.
The jyotirlinga enshrined in the temple of Nagnath is known as Nageshwar Mahadev and attracts thousands of pilgrims all round the year. This powerful jyotirlinga symbolizes protection from all poisons and those who pray to the Nageshwar Linga therefore become poison free. This Sivalingam is facing South, with the Gomugam facing East. There is a story for this position. A devotee by name Naamdev was singing bhajans in front of the Lord. Other devotees asked him to stand aside and not hide the Lord. To this Naamdev asked them to suggest one direction in which the Lord does not exist, so that he can stand there. The enraged devotees carried him and left him on the southside. To their astonishment, they found that the Linga was now facing South with the Gomugam facing east.
According to the Shiv Purana there was a she-demon by the name Daruka in ancient times. Due to Parvati’s blessings she had turned proud and obstinate. A mighty demon named Daruk was her husband. He had collected a huge army of demons and had started harassing all the innocent people there. He would destroy all the religious rituals performed there. On the western bank of the ocean there was a forest which was abundant with all the good things. The forest was spread across 192 kms. Wherever Daruka would go, the forest with all its good things would go along with her.
Goddess Parvati had appointed Daruka as the caretaker of the forest. Daruka and her husband Daruk both would stay there and terrify people there. People tired of this terror went to Maharishi Aurva. Aurva for the security of the refugees cursed the demons that if they would harass people or destroy religious rituals they would instantly die. When the gods came to know about this they attacked the demons. Even though the demons would kill the gods they became frightened because, they could get killed because of the curse of the sage. If they did not kill they would get defeated. Seeing the state of the demons Daruka said because of the blessing of Bhavani I can take this forest whereever I want. She went and entered the sea. Now all the demons started residing in the sea and started harassing creatures there also.
Once many a boats having many people seated came there. All the demons caught hold of the people and put them in prison. Amongst the prisoners there was a prisoner by the named Supriya. He was a great devotee of Lord Shiva. He advised all prisoners to recite the mantra ‘AUM NAMAHA SHIVAYA.’ When Daruk came to know about this he ran to kill Supriya. Supriya called out to Lord Shiva the Saviour. Instantly Lord Shiva appeared through a small hole and a beautiful temple with wall was formed. In the middle of the temple a lustrous Jyotirlinga was installed. Lord Shiva destroyed all the demons and saved the life of Supriya. Here Demons Daruka started praying to Goddess Parvati for mercy. The Goddess was pleased with the devotion and blesses her. In this way Lord Shiva stays and resides there eternally by the name of Nageshwar and Goddess Parvati by the Nageshwari. According to the Shiv Purana who ever with devotion reads the birth and greatness of this Jyotirlinga will achieve all material happiness and shall get divine status in the end.

Saturday, February 26, 2011

Mandala Brahmana Upanishad from Sukla Yagur Veda

Mandala Brahmana Upanishad

Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

1. OM. The great Muni Yajnavalkya went to Aditya-Loka (the sun’s world) and saluting him (the Purusha of the Sun) said: “O Revered Sir, describe to me the Atman-Tattva (the Tattva or Truth of Atman).” (To which) Narayana (viz., the Purusha of the sun) replied: “I shall describe the eight-fold Yoga together with Jnana. The conquering of cold and heat as well as hunger and sleep, the preserving of (sweet) patience and unruffledness ever and the restraining of the organs (from sensual objects) – all these come under (or are) Yama. Devotion to one’s Guru, love of the true path, enjoyment of objects producing happiness, internal satisfaction, freedom from association, living in a retired place, the controlling of the Manas and the not longing after the fruits of actions and a state of Vairagya – all these constitute Niyama. The sitting in any posture pleasant to one and clothed in tatters (or bark) is prescribed for Asana (posture). Inspiration, restraint of breath and expiration, which have respectively 16, 64 and 32 (Matras) constitute Pranayama (restraint of breath). The restraining of the mind from the objects of senses is Pratyahara (subjugation of the senses). The contemplation of the oneness of consciousness in all objects is Dhyana. The mind having been drawn away from the objects of the senses, the fixing of the Chaitanya (consciousness) (on one alone) is Dharana. The forgetting of oneself in Dhyana is Samadhi. He who thus knows the eight subtle parts of Yoga attains salvation.
2. The body has five stains (viz.,) passion, anger, out-breathing, fear and sleep. The removal of these can be affected respectively by absence of Sankalpa, forgiveness, moderate food, carefulness and a spiritual sight of Tattvas. In order to cross the ocean of Samsara where sleep and fear are the serpents, injury, etc., are the waves, Trishna (thirst) is the whirlpool and wife is the mire, one should adhere to the subtle path and overstepping Tattva and other Gunas should look out for Taraka. Taraka is Brahman which being in the middle of the two eyebrows, is of the nature of the spiritual effulgence of Sachchidananda. The (spiritual) seeing through the three Lakshyas (or the three kinds of introvision) is the means to It (Brahman). Susumna which is from the Muladhara to Brahmarandhra has the radiance of the sun. In the centre of it, is Kundalini shining like Crores of lightning and subtle as the thread in the lotus-stalk. Tamas is destroyed there. Through seeing it, all sins are destroyed. When the two ears are closed by the tips of the forefingers, a Phutkara (or booming) sound is heard. When the mind is fixed on it, it sees a blue light between the eyes as also in the heart. (This is Antar-Lakshya or internal introvision). In the Bahir-Lakshya (or external introvision) one sees in order before his nose at distance of 4, 6, 8, 10 and 12 digits, the space of blue colour, then a colour resembling Shyama (indigo-black) and then shining as Rakta (red) wave and then with the two Pita (yellow and orange red) colours. Then he is a Yogin. When one looks at the external space, moving the eyes and sees streaks of light at the corners of his eyes, then his vision can be made steady. When one sees Jyotis (spiritual light) above his head 12 digits in length, then he attains the state of nectar. In the Madhya-Lakshya (or the middle one), one sees the variegated colours of the morning as if the sun, the moon and the fire had joined together in the Akasa that is without them. Then he comes to have their nature (of light). Through practice, he becomes one with Akasa, devoid of all Gunas and peculiarities. At first Akasa with its shining stars becomes to him Para-Akasa as dark as Tamas itself and he becomes one with Para-Akasa shining with stars and deep as Tamas. (Then) he becomes one with Maha-Akasa resplendent (as) with the fire of the deluge. Then he becomes one with Tattva-Akasa, lighted with the brightness which is the highest and the best of all. Then he becomes one with Surya-Akasa (Sun-Akasa) brightened by a Crore of suns. By practising thus, he becomes one with them. He who knows them becomes thus.
3. Know that Yoga is twofold through its division into the Purva (earlier) and the Uttara (later). The earlier is Taraka and the later is Amanaska (the mindless). Taraka is divided into Murti (with limitation) and Amurti (without limitation). That is Murti Taraka which goes to the end of the senses (or exist till the senses are conquered). That is Amurti Taraka which goes beyond the two eyebrows (above the senses). Both these should be performed through Manas. Antar-Drishti (internal vision) associated with manas comes to aid Taraka. Tejas (spiritual light) appears in the hole between the two eyebrows. This Taraka is the earlier one. The later is Amanaska. The great Jyotis (light) is above the root of the palate. By seeing it, one gets the Siddhis Anima, etc. Sambhavi-Mudra occurs when the Lakshya (spiritual vision) is internal while the (physical) eyes are seeing externally without winking. This is the great science which is concealed in all the Tantras. When this is known, one does not stay in Samsara. Its worship (or practice) gives salvation. Antar-Lakshya is of the nature of Jala-Jyotis (or water-Jyotis). It is known by the great Rishis and is invisible both to the internal and external senses.
4. Sahasrara (viz., the thousand-petalled lotus of the pineal gland) Jala-Jyotis is the Antar-Lakshya. Some say the form of Purusha in the cave of Buddhi beautiful in all its parts is Antar-Lakshya. Some again say that the all-quiescent Nilakantha accompanied by Uma (his wife) and having five months and latent in the midst of the sphere in the brain is Antar-Lakshya. Whilst others say that the Purusha of the dimension of a thumb is Antar-Lakshya. A few again say Antar-Lakshya is the One Self made supreme through introvision in the state of a Jivanmukta. All the different statements above made pertain to Atman alone. He alone is a Brahma-Nishtha who sees that the above Lakshya is the pure Atman. The Jiva which is the twenty-fifth Tattva, having abandoned the twenty-four Tattvas, becomes a Jivanmukta through the conviction that the twenty-sixth Tattva (viz.,) Paramatman is ‘I’ alone. Becoming one with Antar-Lakshya (Brahman) in the emancipated state by means of Antar-Lakshya (introvision), Jiva becomes one with the partless sphere of Param-Akasa.
Thus ends the first Brahmana.

1. Then Yajnavalkya asked the Purusha in the sphere of the sun: “O Lord, Antar-Lakshya has been described many times, but it has never been understood by me (clearly). Pray describe it to me”. He replied: “It is the source of the five elements, has the lustre of many (streaks of) lightning and has four seats having (or rising from) ‘That’ (Brahman). In its midst, there arises the manifestation of Tattva. It is very hidden and Unmanifested. It can be known (only) by one who has got into the boat of Jnana. It is the object of both Bahir and Antar (external and internal) Lakshyas. In its midst is absorbed the whole world. It is the vast partless universe beyond Nada, Bindu and Kala. Above it (viz., the sphere of Agni) is the sphere of the sun; in its midst is the sphere of the nectary moon; in its midst is the sphere of the partless Brahma-Tejas (or the spiritual effulgence of Brahman). It has the brightness of Sukla (white light) like the ray of lightning. It alone has the characteristic of Sambhavi. In seeing this there are three kinds of Drishti (sight), viz., Ama (the new moon), Pratipat (the first day of lunar fortnight) and Purnima (the full moon). The sight of Ama is the one (seen) with closed eyes. That with half opened eyes is Pratipat; while that with fully opened eyes is Purnima. Of these, the practice of Purnima should be resorted to. Its Lakshya (or aim) is the tip of the nose. Then is seen a deep darkness at the root of the palate. By practising thus, a Jyotis (light) of the form of an endless sphere is seen. This alone is Brahman, the Sachchidananda. When the mind is absorbed in bliss thus naturally produced, then does Sambhavi takes place. She (Sambhavi) alone is called Khechari. By practising it (viz., the Mudra), a man obtains firmness of mind. Through it, he obtains firmness of Vayu. The following are the signs: first it is seen like a star; then a reflecting (or dazzling) diamond; then the sphere of full moon; then the sphere of the brightness of nine gems; then the sphere of the midday sun; then the sphere of the flame of Agni (fire); all these are seen in order.
2. (Thus much for the light in Purva or first stage.) Then there is the light in the western direction (in the Uttara or second stage). Then the lustres of crystal, smoke, Bindu, Nada, Kala, star, firefly, lamp, eye, gold and nine gems, etc., are seen. This alone is the form of Pranava. Having united Prana and Apana and holding the breath in Kumbhaka, one should fix his concentration at the tip of his nose and making Shanmukhi with the fingers of both his hands, one hears the sound of Pranava (Om) in which Manas becomes absorbed. Such a man has not even the touch of Karma. The karma of (Sandhya-Vandana or the daily prayers) is verily performed at the rising or setting of the sun. As there is no rising or setting (but only the ever shining) of the sun of Chit (the higher consciousness) in the heart of a man who knows thus, he has no Karma to perform. Rising above (the conception of) day and night through the annihilation of sound and time, he becomes one with Brahman through the all-full Jnana and the attaining of the state of Unmani (the state above Manas). Through the state of Unmani, he becomes Amanaska (or without Manas).
Not being troubled by any thoughts (of the world) then constitutes the Dhyana. The abandoning of all Karmas constitutes Avahana (invocation of god). Being firm in the unshaken (spiritual) wisdom constitutes Asana (posture). Being in the state of Unmani constitutes the Padya (offering of water for washing the feet of god). Preserving the state of Amanaska (when Manas is offered as sacrifice) constitutes the Arghya (offering of water as oblation generally). Being in state of eternal brightness and shoreless nectar constitutes Snana (bathing). The contemplation of Atman as present in all constitutes (the application to the idol of) Sandal. The remaining in the real state of the Drik (spiritual eye) is (the worshipping with) Akshata (non-broken rice). The attaining of Chit (consciousness) is (the worshipping with) flower. The real state of Agni (fire) of Chit is the Dhupa (burning of incense). The state of the sun of Chit is the Dipa (light waved before the image). The union of one-self with the nectar of full moon is the Naivedya (offering of food, etc.,). The immobility in that state (of the ego being one with all) is Pradakshina (going round the image). The conception of ‘I am He’ is Namaskara (prostration). The silence (then) is the Sruti (praise). The all-contentment (or serenity then) is the Visatjana (giving leave to god or finishing worship). (This is the worship of Atman by all raja-Yogins). He who knows this knows all.
3. When the Triputi are thus dispelled, he becomes the Kaivalya Jyotis without Bhava (existence) or Abhava (non-existence), full and motionless, like the ocean without the tides or like the lamp without the wind. He becomes a Brahmavit (knower of Brahman) by cognising the end of the sleeping state even while in the waking state. Though the (same) mind is absorbed in Sushupti as also in Samadhi, there is much difference between them. (in the former case) as the mind is absorbed in Tamas, it does not become the means of salvation, (but) in Samadhi as the modifications of Tamas in him are rooted away, the mind raises itself to the nature of the Partless. All that is no other than Sakshi-Chaitanya (wisdom-consciousness or the Higher Self) into which the absorption of the whole universe takes place, in as much as the universe is but a delusion (or creation) of the mind and is therefore not different from it. Though the universe appears perhaps as outside of the mind, still it is unreal. He who knows Brahman and who is the sole enjoyer of Brahmic bliss which is eternal and has dawned once (for all in him) – that man becomes one with Brahman. He in whom Sankalpa perishes has got Mukti in his hand. Therefore one becomes an emancipated person through the contemplation of Paramatman. Having given up both Bhava and Abhava, one becomes a Jivanmukta by leaving off again and again in all states Jnana (wisdom) and Jneya (object of wisdom), Dhyana (meditation) and Dhyeya (object of meditation), Lakshya (the aim) and Alakshya (non-aim), Drishya (the visible) and Adrishya (the non-visible) and Uha (reasoning) and Apoha (negative reasoning). He who knows this knows all.
4. There are five Avasthas (states): Jagrat (waking), Swapna (dreaming), Sushupti (dreamless sleeping), the Turya (fourth) and Turyatita (that beyond the fourth). The Jiva (ego) that is engaged in the waking state becomes attached to the Pravritti (worldly) path and is the particular of Naraka (hell) as the fruit of sins. He desires Svarga (heaven) as the fruit of his virtuous actions. This very same person becomes (afterwards) indifferent to all these saying, ‘Enough of the births tending to actions, the fruits of which tend to bondage till the end of this mundane existence’. Then he pursues the Nivritti (return) path with a view to attain emancipation. And this person then takes refuge in a spiritual instructor in order to cross this mundane existence. Giving up passion and others, he does only those he is asked to do. Then having acquired the four Sadhanas (means to salvation) he attains, in the middle of the lotus of his heart, the Reality of Antar-Lakshya that is but the Sat of Lord and begins to recognise (or recollect) the bliss of Brahman which he had left (or enjoyed) in his Sushupti state. At last he attains this state of discrimination (thus): ‘I think I am the non-dual One only. I was in Ajnana for some time (in the waking state and called therefore Vishva). I became somehow (or involuntarily) a Taijasa (in the dreaming state) through the reflection (in that state) of the affinities of the forgotten waking state; and now I am a Prajna through the disappearance of those two states. Therefore I am one only. I (appear) as more than one through the differences of state and place. And there is nothing of differentiation of class besides me’. Having expelled even the smack of the difference (of conception) between ‘I’ and ‘That’ through the thought ‘I am the pure and the secondless Brahman’ and having attained the path of salvation which is of the nature of Para-Brahman, after having become one with It through the Dhyana of the sun’s sphere as shining with himself, he becomes fully ripened for getting salvation. Sankalpa and others are the causes of the bondage of the mind; and the mind devoid of these becomes fit for salvation. Possessing such a mind free from all (Sankalpa, etc.,) and withdrawing himself from the outer world of sight and others and so keeping himself out of the odour of the universe, he looks upon all the world as Atman, abandons the conception of ‘I’, thinks ‘I am Brahman’ and considers all these as Atman. Through these, he becomes one who has done his duty.
5. The Yogin is one that has realised Brahman that is all-full beyond Turya. They (the people) extol him as Brahman; and becoming the object of the praise of the whole world, he wanders over different countries. Placing the Bindu in the Akasa of Paramatman and pursuing the path of the partless bliss produced by the pure, secondless, stainless and innate Yoga sleep of Amanaska, he becomes an emancipated person. Then the Yogin becomes immersed in the ocean of bliss. When compared to it, the bliss of Indra and others is very little. He who gets this bliss is the supreme Yogin.
Thus ends the second Brahmana.

1. The great sage Yajnavalkya then asked the Purusha in the sphere (of the sun): “O Lord, though the nature of Amanaska has been defined (by you), yet I forget it (or do not understand it clearly). Therefore pray explain it again to me.” Accordingly the Purusha said: “This Amanaska is a great secret. By knowing this, one becomes a person who had done his duty. One should look upon it as Paramatman, associated with Sambhavi-Mudra and should know also all those that can be known through a (thorough) cognition of them. Then seeing Para-Brahman in his own Atman as the Lord of all, the immeasurable, the birthless, the auspicious, the supreme Akasa, the supportless, the secondless the only goal of Brahma, Vishnu and Rudra and the cause of all and assuring himself that he who plays in the cave (of the heart) is such a one, he should raise himself above the dualities of existence and non-existence; and knowing the experience of the Unmani of his Mans, he then attains the state of Para-Brahman which is motionless as a lamp in a windless place, having reached the ocean of Brahmic bliss by means of the river of Amanaska-Yoga through the destruction of all his senses. Then he resembles a dry tree. Having lost all (idea of) the universe through the disappearance of growth, sleep, disease, expiration and inspiration, his body being always steady, he comes to have a supreme quiescence, being devoid of the movements of his Manas and becomes absorbed in Paramatman. The destruction of mans takes place after the destruction of the collective senses, like the cow’s udder (that shrivels up) after the milk has been drawn. It is this that is Amanaska. By following this, one becomes always pure and becomes one that has done his duty, having been filled with the partless bliss by means of the path of Taraka-Yoga through the initiation into the sacred sentences ‘I am pa’, 'That Thou Art', ‘I am thou alone’, ‘Thou art I alone’, etc.
2. When his Mans is immersed in the Akasa and he becomes all-full and when he attains the Unmani state, having abandoned all his collective senses, he conquers all sorrows and impurities through the partless bliss, having attained the fruits of Kaivalya, ripened through the collective merits gathered in all his previous lives and thinking always ‘I am Brahman’, becomes one that has done his duty. ‘I am Thou alone. There is no difference between thee and me owing to the fullness of Paramatman’.” Saying thus, he (the Purusha of the sun) embraced his pupil and made him understand it.
Thus ends the third Brahmana.

Then Yajnavalkya addressed the Purusha in the sphere (of the sun) thus: “Pray explain to me in detail the nature of the five-fold division of Akasa”. He replied: “There are five: Akasa, Parakasa, Mahakasa, Suryakasa and Paramakasa. That which is of the nature of darkness, both in and out is the first Akasa. That which has the fire of deluge, both in and out is truly Mahakasa. That which has the brightness of the sun, both in and out is Suryakasa. That brightness which is indestructible, all-pervading and of the nature of unrivalled bliss is Paramakasa. By cognising these according to this description, one becomes of their nature.
He is a Yogin only in name, who does not cognise well the nine Chakras, the six Adharas, the three Lakshyas and the five Akasa.
Thus ends the fourth Brahmana.

“The Manas influenced by worldly objects is liable to bondage; and that (Mans) which is not so influenced by these is fit for salvation. Hence all the world becomes an object of Chitta; whereas the same Chitta when it is supportless and well-ripe in the state of Unmani, becomes worthy of Laya (absorption in Brahman). This absorption you should learn from me who am the all-full. I alone am the cause of the absorption of Manas.
The Mans is within the Jyotis (spiritual light) which again is latent in the spiritual sound which pertains to the Anahata (heart) sound.
That Manas which is the agent of creation, preservation and destruction of the three worlds – that same Manas becomes absorbed in that which is the highest seat of Vishnu;
Through such an absorption, one gets the pure and secondless state, owing to the absence of difference then. This alone is the highest truth. He who knows this, will wander in the world like a lad or an idiot or a demon or simpleton. By practising this Amanaska, one is ever contented, his urine and faeces become diminished, his food becomes lessened; he becomes strong in body and his limbs are free from disease and sleep. Then his breath and eyes being motionless, he realises Brahman and attains the nature of bliss. That ascetic who is intent on drinking the nectar of Brahman produced by the long practice of this kind of Samadhi, becomes a Paramahamsa (ascetic) or an Avadhuta (naked ascetic). By seeing him, all the world becomes pure and even an illiterate person who serves him is freed from bondage. He (the ascetic) enables the members of his family for one hundred and one generations to cross the ocean of Samsara; and his mother, father, wife and children – all these are similarly freed. Thus is the Upanishad.”
Thus ends the fifth Brahmana.

Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Here ends the Mandalabrahmana Upanishad belonging to the Sukla-Yajur-Veda.


Harsiddhi Mata aarthi

Harsiddhi Mandir - Temple built by Lord Krishna

Dwarka Excursions - Harsiddhi Mandir

This temple, located at the Koyla hill, is built by Lord Krishna himself. The Harsiddhi Mata is Jagdamba Mata herself. Lord Krishna wanted to defeat the asuras and Jarasandha so he prayed to Amba Mata for power. With the blessings of the goddess, Krishna was able to defeat the asuras. After this success, he built the temple. When Jarasandha was killed, all yadavas over overjoyed (harshit) and they celebrated their success here. Hence the name Harshad Mata or Harsiddhi Mata. There are around 300 steps to the top. A powerful wind was blowing at the top and looking downwards, we realized that we were at a considerable height compared to the sea level.

Trisikhi Brahmana Upanishad from Sukla Yagur Veda

Trisikhi Brahmana Upanishad

Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

A Brahmin called ‘Trishiki Brahmana’ went to the land of Sun God and asked him, “Oh God, What is body? What is soul? What is the cause and what is Athma?” 1

The Sun God replied:

You have to realize that all this is Shiva. Because only Shiva is ever clean, who is devoid of any blemishes, and who is everywhere and for whom there is no second. He is the only one who creates everything by his light and similar to the fire appearing in different forms on different pieces of steel, he appears in different forms. If you ask, to what he gives light, the answer would be, Brahmam which is denoted by the word, “Sath”, and which is merged with ignorance and illusion. That Brhamam gave rise to, “that which is not clear”. “That which is not clear” gave rise to, “Mahat (great)”. “Mahat” gave rise to egoism. Egoism gave rise to “Five Thanmathras”. That “Five Thanmathras” gave rise to “Five Bhoothas” viz earth, water, fire air and ether.

1. Ether is consciousness viz mind, wisdom, self will, and egoism
2. Air is Samana, Udhana, Vyana, Apana and Prana which are the airs in the body.
3. Fire is ears, skin, eyes, tongue and nose.
4. The concept of water is feelings of sound, touch, view, taste and smell.
5. Earth is words, hands, legs and other physical organs.
6. Ether which is the concept of wisdom is decision, behavior and self esteem.
7. The actions related to air are uniting, changing of places, taking, hearing and breathing.
8. The actions related to fire are the feeling of touch, sight, taste, view and sound. These also depend on water.
9. The actions related to earth are talking, giving, taking, going and coming.
10. The actions of the Prana Thanmathra (Symbolic soul) are the organs for doing work and organs for earning wisdom.
11. Egoism is limited to mind, brain and the will to do.
12. The micro aspects of the symbolic soul (Prana Thanmathra) are giving place, scattering, seeing, uniting and being firm.

These twelve are the aspects of philosophy, early concept of godliness and early concept of physical existence. Chandra, Brahma, directions, air, sun, Varuna, Aswini devas (divine doctors), Fire, Indra (king of devas), Upendra, Prajapathi and Yama (God of death) are the Gods of the organs and senses who travel like soul in these twelve aspects. 1

[Slokas 2 & 3 are not available.]

From there, Earth came in to existence, embracing one thing with the other, pervading by criss-cross connections, step by step as the result of Pancha Boothas (Five aspects of earth, air, water, fire and ether) gained life. 4

In that earth, plants, climbers, food and four types of pindas (body centers) arose. The root sections of the body are taste, blood, flesh, fat, bones, nerves and semen. 5

Some Pindas arose because of their own interaction and some Pindas arose because of the interaction of Pancha Boothas. In this that Pinda called “Anna Mayam (area of food)” is in the area of the belly. 6

In the middle of this body is the heart which is like the lotus flower with its stalk. The Gods for management, egoism and action are in there. 7

The seed for this is the thamo guna (baser qualities) pinda which is passion oriented and solidified (does not move or change). This is the world with its varied nature and is situated in the neck. 8

The inside looking happy Athma (soul) is on the summit of the head and is situated in the Parama Patha place. This is in its earth like form and shines with great strength. 9

The state of awakening is every where. The state of dream is also is there in the state of wakefulness. The state of sleep and the state of higher knowledge (Thuriya) is not there in other states. 10

Similar to the tastes pervading in all parts of a good fruit, Shiva Shakthi pervades every where. 11

Similarly all kosas (area of the body) are within Annamaya Kosa. Similar to the kosam is the soul. Similar to the soul is Shiva. 12

The living being is one with feelings. Shiva is one without feelings. The kosas are the places of feelings of living being. And they give rise to states of existence. 13

Similar to the fact that churning of water produces ripples and foam, by churning of mind several painful thoughts are produced. 14

By performing duties, the living being, becomes the slave to those duties. By forsaking them, he attains peace. He becomes one, who sees the world in southern path. 15

The living being with egoism and self esteem is indeed Sadashiva. The living being attains that type of illusion because of his company with the ignorant soul. 16

He attains hundreds of yonis (female reproductive organ) and stays there because of familiarity. Like a fish traveling in between the banks of a river, he keeps on traveling till he attains salvation. 17

Over passage of time due to the wisdom of the knowledge of the soul, he turns on the northern path and step by step goes up. 18

When he is able to send his soul power to his head and does permanent practice of Yoga, he gets wisdom. Because of wisdom, his yoga acts. 19

Once Yoga and wisdom become stable in him, he becomes a yogi. He will never be destroyed. He would see Lord Shiva in his deficiencies and will not see deficiencies in Lord Shiva. 20

To get results of yoga, it has to be done without any other thought. Without practice you will not succeed in Yoga or wisdom. The yogi will not get the results out of these also. 21

So by practice of yoga, mind and soul should be controlled. The Yogi should cut off the problems in yoga similar to the cutting of material with a sharp knife. 22

[Slokas 23 to 145 are not available.]

With pure knowledge of Athma (soul) the sensory organs should be controlled. We should always meditate on Para Vasudeva who is the greatest soul. 146

Kaivalya (salvation) is attained by the selected and sorted form of meditation on shape and form. If a yogi is able to meditate at least for a small time on Vasudeva while he is in the Kumbhaka stage of Pranayama, the sins that he has done in seven births will be destroyed. You have to understand that the portion from belly to the heart is the wakeful action. In the neck, there exists the action of the dream. In between the Jaws exists the sleep. Thuriya exists in between the eyelids. That action of synthesis with Parabrahmam which is much above thuriya exists in the skull top middle called Brahmarandra. There in the foremost thuriya corner of thuriya , the soul is called Vishnu. When one meditates in the very pure Paramakasa (great ether), he should meditate on that Adhokshaja who shines for ever with the light of crores of Suns, as sitting in the lotus of his own heart. Otherwise he has to meditate on that Viswa Roopi(One who is of the form of universe), who has several forms, several faces, several planks with several armaments, several eyes which shine like crores of suns, several colours and who is peaceful and also very angry. All the mental preoccupations of a Yogi who meditates in such a manner will be completely calmed down. That Yogi who meditates on that indestructible matter which shines like God’s grace in the center of the heart, on that ultimate truth which is beyond Thuriya, on that Sun who is the form of wisdom which is immeasurable and unending, on that being who is like a shining lamp in a windless place and on that being who is like the shine of unprocessed gems, would have salvation in his grip. 147-157

To that Yogi who is able to see and experience the shine of that deva with the universal macro or micro form or atleast a small portion of him in his lotus like heart, all the occult powers like Anima would be very much within his reach. 158-159

One has to understand that the realization of the universal truth of the unity of Jeevathma (Soul) and Paramathma (God) which is that “I am Brhamam and Brahmam is me" is he real state of Samadhi (an enlightened state of meditation where all the thought process are unified with God). That man becomes Brahmam and he does not take another birth. 160-161

The one who examines such principles with detachment becomes like a fire without wood and becomes one with himself. 162

Since his mind and soul does not have anything to catch hold of (get attached), he becomes stable in the form of wisdom, and his soul melts like a piece of salt and he merges in to the sea of pure consciousness. 163

He sees the word which is a thing of passion and magic like a dream. In the natural state that Yogi stands without changing as him to himself and attains the nude form in his sleep and attains salvation. 164

Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Here ends the Trisikhi-Brahmanopanishad belonging to the Sukla-Yajur-Veda

About Trisikhi Brahmana Upanishad

Trisikhi Brahmana Upanishad belongs to the White Yajur Veda. It is about a conversation between a brahmana named Trishakhi and Surya, the sun god, who explains to the former the distinction between the body and the soul and the means to achieve kaivalya or liberation. He describes how Siva, as the all pervading Supreme Self, created the objective reality (Brahmam), which is a combination of Truth (sath), and ignorance and illusion, and how all the tattvas or principles, from mahat to the mahabhutas, ensued from it.  He further explains how the elements manifest themselves as the twelve aspects of human personality. These twelve aspects of the beings are responsible for the bondage, attachment and births and rebirths of individual souls who are but Sada Shiva only. But because of ignorance and pride, they cannot see the truth about themselves. It is only after taking birth hundreds of times, an individual aspires to become free from the world of illusion and ignorance. With the constant practice of yoga and by renouncing attachment to actions, he succeeds in sending the soul power into his head and becomes enlightened. The Upanishad also holds the view that Siva is the only Truth and the rest is illusion

Last Words of Sri Krishna

From the Brahma Vaivarta Purana
The following are ten verses from the Brahma-vaivarta Purana that were spoken by Lord Krishna to Mother anga just before the beginning of Kali yuga (the age of quarrel and strife). Kali yuga began approximately five thousand years ago, and it has a duration of 432,000 years, leaving us with 427,000 till the end of the present age. [For a description of Kali yuga, please read the related article "Predictions for the age of Kali".] Within his 432,000 year period, there is a period of 10,000 years that will be a golden age. That golden age is being described below by Lord Sri Krishna. This text is taken from the Brahma-vaivarta Purana.

Text 49
bhagarathy uvaca
he natha ramanashreshtha
yasi golokamuttamam
asmakam ka gatishcatra
bhavishyati kalau yuge

Ganges said: O protector, Supreme enjoyer, on your departure for the perfect
abode, Goloka, thereafter what will be my situation in the age of kali?
Text 50
sri-bhagavan uvaca
kaleh pancasahasrani
varshani tishtha bhutale
papani papino yani
tubhyam dasyanti snanatah

The blessed Lord said: On the earth 5,000 years of kali will be sinful and
sinners will deposit their sins in you by bathing.
We have presently passed through just over 5,000 years of Kali yuga. As was predicted by Lord Krishna, his period from the end of the previous age to the present comprising 5,000 years was a period of great degradation and darkness. The great and ancient Vedic culture of India was lost and the so-called followers became ritualistic practitioners, interested only in the bodily conception of life. The four pillars of spiritual life, namely truthfulness, austerity, cleanliness, and mercy are practically nonexistent today, even in the so-called holy sites of pilgrimage. The general mass of people have no interest in God, and any remnant of religion they might still follow is simply for the purpose of economic development. In the name of God so many sinful acts are being carried out throughout the world. Killing of innocent animals, intoxication, illicit sex, and gambling have become common and "natural" activities supported by the governments and religions of the world. All of these points confirm Lord Krishna's prediction regarding the first 5,000 years of the Kali yuga.

Text 51
bhasmibhutani tatkshanat
bhavishyanti darsanacca
snanadeva hi jahnavi

Thereafter by the sight and touch of those who worship me by my mantra, all those sins will be burnt.
Lord Krishna has said that for 5,000 years mother Ganga will purify the sinful inhabitants of the earthly planet in the age of Kali. But where will those accumulated sinful reactions go? Therefore Krishna says here that those sinful reactions, accumulated for thousands of years will all be burnt to ashes simply by a moments touch of a pure devotee of the Lord. The word tatksanat indicates that immediately the reactions are destroyed. A moments glimpse of a pure devotee is enough to purify the heart of a sinful man in this age of Kali. Even
mother Ganga is blessed and purified by the association of the Lords devotees, so what to speak of fallen souls like ourselves. We must take every opportunity to associate with the Lord's pure devotees. This is the process of sadhu-sanga,or sat-sanga. Through association with the saints, we come in contact directly with the Supreme Lord. If we have such a great fortune to associate with the saintly devotees of the Lord, our heart will be purified of all the sinful reactions accumulated from countless lifetimes. In this verse Krishna defines who are those pure devotees: man-mantropasaka,"one who is doing upasana, or worship, of Krishna by chanting Krishna's mantra." It should be noted that Krishna does not say mother Ganga will be purified by
yogis. Nor does he say she will be purified by jnanis. Nor by rishis, tapasvis, siddhas or a host of other saintly minded men. Krishna says it will be His pure devotees (bhaktas) who chant mantra that will purify
mother Ganga and the entire age of Kali. Only the chanting of Krishna's holy name is powerful enough to purify this present age of Kali. Therefore only the Lord's devotees have the power to bring about the golden age within Kali yuga.

Text 52
harernamani yatraiva
puranani bhavanti hi
tatra gatva savadhanam
abhih sarddham ca shroshyasi

There will be chanting of the name of Hari and reading of the [Bhagavata] Purana. Reaching such a place, attentively hear.
Here Lord Krishna describes the activities within the golden age that will purify the Kali yuga. First and foremost is the chanting of Lord Krishna's name, indicated by the words harernamani. This is further  confirmed in the Brihad-naradiya Purana as follows:
harer nama harer nama harer namaiva kevalam
kalau nastyeva nastyeva nastyeva gatir anyata

"In the age of Kali there is no other way to achieve the supreme destination of life other than by chanting the names of Lord Hari (Krishna). There is no other way, no other way, no other way."

The second activity that Lord Krishna describes is the reading of the Bhagavata Purana, or Srimad Bhagavatam. The reading of Srimad Bhagavatam is especially recommended by the great sage Vyasadeva for purification of the heart:

srinvatam sva kathah krishnah
hridy antah stho hy abhadrani
vidhunoti suhrit satam

"By hearing and reciting the sacred narrations of the pastimes of Lord Krishna (within the Srimad Bhagavatam), all the bad qualities within one's heart are cleansed."

Elsewhere it is stated:
nashta-prayushv abhadreshu
nityam bhagavata-sevaya
bhagavaty uttama-shloke
bhaktir bhavati naishthiki
"By daily reading Srimad Bhagavatam and by rendering service to the pure devotees, all that is troublesome to the heart is almost completely destroyed, and loving devotional service unto the Personality of Godhead is established as an irrevocable fact."

The present age is simply a reflection of the hearts of millions of living entities on the earthly planet. Because our hearts are polluted by kama (lust), krodha (anger), lobha (greed) and matsarya (envy), therefore the present age is called the age of quarrel. It is not that we are bad because the age is bad, but rather the age is bad because our hearts are impure. The cure for a polluted heart is described above: daily reading of the Srimad Bhagavatam. If the entire population were to take up the reading of the sacred text of Srimad Bhagavatam, everyone's heart would be purified and the age of Kali would no longer be able to influence the world. Therefore in the present age the need of the hour is to distribute the most sacred book Srimad Bhagavatam to the entire humanity.

The Srimad Bhagavatam is not an ordinary book, but it is directly an incarnation of the Lord:
idam bhagavatam nama
puranam brahma-sammitam
cakara bhagavan rishih
nihsreyasaya lokasya
dhanyam svasty-ayanam mahat
“This Srimad Bhagavatam is the literary incarnation of God, and it is compiled by Srila Vyasadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all blissful and all-perfect.”
Srimad Bhagavatam is defined as brahma sammitam because it is the sound representative of Brahman, the absolute truth.

Text 53
purana shravanaccaiva
bhasmibhutani papani
brahma-hatyadikani ca

Sinful reactions including the killing of a brahmana can be nullified by hearing the Purana and chanting of the names of Hari in the manner of devotees.

Text 54
bhasmibhutani tanyeva
vaishnavalinganena ca
trinani shushkakashthani
dahanti pavako yatha

Just as dry grass is burnt by fire, by the embrace of My devotees all sins are burnt.
Text 55
tathapi vaishnava loke
papani papinamapi
prithivyam yani tirthani
punyanyapi ca jahnavi

O Ganges, the whole planet will become a pilgrimage sight by the presence of My devotees, even though it had been sinful.

Text 56
madbhaktanam sharireshu
santi puteshu samtatam
sadyah puta vasundhara

In the body of my devotees remains eternally [the purifier]. Mother earth becomes pure by the dust of the feet of my devotees.

Text 57
sadyah putani tirthani
sadyah putam jagattatha
manmantropasaka vipra
ye maducchishtabhojinah
It will be the same in the case of pilgrimage sights and the whole world. Those intelligent worshipers of my mantra who partake My remnants will purify everything.
The age of Kali is an ocean of faults. One such fault is that in this age everything is impure. It is impossible to properly perform any sacred activity, as the impurity of the age has affected the entire atmosphere, from the subtle (inner) down to the physical (external). Therefore all sacred activities in the age of Kali must be performed accompanied by the chanting of the mantra. The second aspect of sacrifice involves the offering of all of our foodstuffs to the Lord before consumption. This form of sacrifice purifies the food and, when we consume it, purifies our body and mind. This sacrifice of offering all of our food to Krishna when accompanied by the chanting of the mantra  is equal to the ancient sacrifices (such as ashvamedha yajna, gomedha-yajna,
rajasuya yajna, etc.) described in the scriptures. This is further stressed by Lord Krishna in the Bhagavad-gita (3.13):

yajna-shishtasinah santo
mucyante sarva-kilbishaih
bhunjate te tv agham papa
ye pacanty atma-karanat

"The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others who prepare food for personal sense enjoyment, verily eat only sin."
Text 58
mameva nityam dhyayante
te mat pranadhikah priyah
puto vayushca pavakah

They are more dear to Me than My life, who everyday meditate only on Me. The air and fire become pure simply even by their indirect touch.
Text 59
kaler dasha-sahasrani
madbhaktah santi bhu-tale
ekavarna bhavishyanti
madbhakteshu gateshu ca

For 10,000 years of kali such devotees of mine will fill the whole planet. After the departure of My devotees there will only be one varna [outcaste].
Text 60
madbhaktashunya prithivi
kaligrasta bhavishyati
etasminnantare tatra

Devoid of My devotees, the earth will be shackled by kali. Saying this Krishna departed.

Friday, February 25, 2011

Mukti Dwaraka

MUKTI DWARAKA : Proceeding from KODINAR  by bus to VERAVAL, one comes across a place called BHALKA. There is a tank called  ' PRABHASA THEERTHA '. Nearby is a hall in which we find Krishna reclining on the branch of a tree with a foot dangling. A hunter who shot a poisonous arrow at his toetip mistaking it to be the beak of a bird is found kneeling before the Lord begging his pardon. It is said that Lord Krishna made it a pretext to ascend to his  Paramapadam. As this is the place where he was ' last seen' and so called ' MuktiDwaraka' 

Thursday, February 24, 2011

Advaya Taraka Upanishad

Advaya Taraka Upanishad 

Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone. 
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

That which helps you cross from the fear of birth, aging and death is called Tharakam (Tharayathi means Crosses). Understanding the appearance of the living being and God as separate entities is due to illusion and then examining and understanding the differences which exist in the world by the method of, “It is not this”, “It is not this” and at last what remains at last is the Adhvaya Brahman (which does not have two forms). To get it we have to practice three aims.  1

In the middle of body there exists the Sushumna Nadi which is as bright as the sun and as cool as the moon. It starts from Mooladhara and goes up to Brahmarandra which is in the top middle of the skull. It is well known that in the middle of it there exists Kundalani which is as bright as crores of suns and as thin as the lotus thread. The man who sees that with his mind’s eye attains salvation by getting rid of all sins.  2

One who sees constant light in the top portion of his, in the middle of his forehead has attained mastery of yoga.  3

Wherever it is, if there is light above the head of a one, he is a yogi.  4

The yoga within is of two types viz Poorva (pre) and Uthara (post). The pre yoga is tharaka and the post yoga is amanaska (beyond mind).  5

That which can be realized by sensory organs is one which has a form. That which is in between the eye lids is without form. Always for understanding the things within, practice with deep application of mind is necessary. In Tharaka yoga, the concepts like Daharakasa are understood only by the mind’s eye. The Uthara (post) yoga is without form. It is beyond the mind.  6

Without batting the eye lids to see inside and outside, what we are aiming to see is called Sambhavi Mudra. The place where an expert in that type of mudra lives becomes very holy.  7

By the help of a great teacher one tries to find the Thuriya state hidden in either the sahasrara (thousand petal lotus) or the cave of the heart or end of the 12 Nadis. Ability to see it is only through the help of a great teacher.  8

If the teacher, who is a scholar in Vedas, who is a devotee of Lord Vishnu, who does not have jealousy in his mind, who is a great expert in yoga, who practices Yoga and who is the personification of Yoga blesses us, all the ties imposed by birth will vanish. At that moment all the sins committed in all the births will be destroyed. The Upanishad tells that he will achieve all the Purusharthas.  9

Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Here ends the Advaya-Tarakopanishad belonging to the Sukla-Yajur-Veda.