Monday, 26 September 2011
Tuesday, 13 September 2011
Reciting Hanuman Chalisa
(1) Reciting the opening Doha of Hanumaan chaalisa many times will remove the doshas arising out of having insulted knowingly/ unknowingly one’s preceptor/ a Raama Bhakta.
(2) Reciting the second Doha will remove hardships in life and grant wisdom and strength.
(3) Reciting the opening chaupayi of the chaalisa “Jaya Hanumaan gyaan guna saagar…..” will bless one with Divine knowledge.
(4) Reciting the third Chaupaayi “Mahaaveer vikrama Bhajrangi…..” will help in reforming persons who are into bad company or have fallen into undesirable habits. It will also give abundant strength.
(5) Reciting the 7th and 8th chaupaayis “Vidyaavaan gunii athi chaathur…..” will help one to cultivate Raama Bhakti and become dear to Lord Raama.
(6) Reciting the 11th Chaupaayi “Laaya sanjeevan…..” will help in removing effects of poisonous bites and in removal of fear from snakes.
(7) Reciting the 12th Chaupaayi will help in removing misunderstanding between brothers and promote unity between siblings.
(8) Reciting the 13th, 14th, and 15th chaupaayis will help in attaining fame.
(9) Reciting the 16th and 17th Chaupaayiis will help in recovering lost status or in attaining desired promotions/ posts.
(10) Reciting the 20th Chaupaayi will help in accomplishing even difficult tasks overcoming all obstacles.
(11) Reciting the 22nd chaupaayi will give Divine Protection during adverse planetary periods.
(12) Reciting the 24th Chaupaayii will help in driving away Negative Energies including Boota, Pisachas, saakinii, daakini, and black magical deities.
(13) Reciting the 25th Chaupaayi will help in maintaining good health. It will also give the ability to bear physical pain when one is injured.
(14) Reciting the 26th Chaupaayi gives relief from difficulties.
(15) Reciting 27th and 28th chaupaayiis grants bestowal of desires by Divine Grace.
(16) Reciting the 29th Chaupaayii grants fame.
(17) Reciting the 30th Chaupaayii helps in victory over evil forces.
(18) Reciting the 31st Chaupaayii gives occult powers and great Wealth.
(19) Reciting the 32nd, 33rd, 34th and 35th Chaupaayiis helps one to enjoy an ethical and fulfilling life without any worries/ frustrations at the end of such a contented life one will attain the Divine Abode of Shri Raamaa.
(20) Reciting the 36th Chaupaayii gives relief from all difficulties and pains.
(21) Reciting the 37th Chaupaayii secures the Grace of Hanuman.
Those who have major tasks to accomplish should recite the appropriate chaupaayii with devotion 1008 times on an auspicious Tuesday, Thursday, or Saturday or on a Moola Nakshatra day.
They can also tail pooja along with this (offering sandal wood paste and kumkum/sindoor to the tail of Hanumanji’s image for 48 days).
Others can just recite it 12 times, 24 times, 32 times, 36 times, 54 times, 108 times, 1008 times, or even 10008 times based on time availability and convenience.
Absolute Faith and the correct attitudes combined with this recital can definitely help one to achieve all that one sets out for in life. May the Grace of Lord Hanumaan Bless us all.
Ganesha and Talasura
The Asuras (demons) used to trouble the gods often. Some of them used to grow strong by obtaining boons from Lord Vishnu or Lord Shiva or Lord Brahma after doing severe tapas (intense meditation and prayer). And because of the boons they used to become arrogant. They used to delight in torturing men and gods. Talasura was one such wicked asura. One day Ganesha humbled him. Here is the story:
Talasura was the King of Ramanaka. He was very strong but wicked. He was a haughty and obstinate asura. The gods shivered at the very mention of his name.
Talasura had an eye on Devendra (Indra), the king of the gods for a long time. His greatest desire was to defeat Devendra in the battle and become the Lord of all his wealth and splendor.
Indra’s assembly was in progress. The hall was filled with melodious music and lovely nymphs were dancing. Indra and the other gods had forgotten themselves in the music and the dance. Seizing this opportunity Talasura ordered his demon force to enter heaven, and attacked Indra’s palace. This unexpected attack caused great confusion in the assembly of the gods.They were totally unprepared for war. In the end, Talasura won the battle. The defeated Devendra and the other gods ran away like deer at the sight of the hunters. After the battle Talasura became the master of all the wealth of the gods. He became Lord of Kalpavriksha (the tree that fulfils all desires), Kamadhenu (the divine cow which can give whatever a man seeks), Airavata (the white elephant of Indra), and many other unique treasures. Devendra lost everything and became miserable. He went into hiding lest Talasura should see him – he was so terrified. He also began to plan how to regain his wealth and kingdom from the wicked asura.
Talasura performed strict tapas because he wished to get boons from Brahma. Brahma appreciated his devotion. He appeared before him and said, “Talasura, I am pleased with your devotion. You can ask whatever you want.” Talasura said, “Lord, grant that I may not be feared by any body.” Brahma thought for a while and said, “How can I grant such an absolute boon? You have to fear some species of living beings. Remember this and ask for a boon. There are four species – the gods, human beings, animals and birds. Whom would you fear?”
Talasura thought over the question of Brahma. Then he said to him, “Father, my desire is to rule over gods and men with pride of power. Therefore I should not have fear of death from them. But let me fear the elephant, the strongest of animals.” Brahma granted the boon and disappeared.
Talasura was already a wicked fellow. Once he secured the boon from Brahma his arrogance knew no limits. Indra and the gods were in hiding. He began to search for them and to torture those whom he found.
One day Devendra, who could no longer bear the torture of Talasura, went to Brahma along with other gods. He explained to him the injustice and wicked deeds of Talasura. He begged Brahma to show a way to destroy Talasura.
Brahma said, “Devendra, that wicked asura has grown strong because of my boon. No one can overcome him except an elephant. If you approach Shiva, he can help you through his son Ganesha. Ganesha can easily subdue that asura as he has the head of an elephant.”
Accordingly Devendra went to Kailasa. He explained the havoc caused by Talasura and the suggestion of Brahma. He prayed, “Lord Parameshwara, please save us from this trouble soon.”
Shiva was moved at the plight of Indra and other gods. Immediately he called Ganesha and said, “Ganesha, go at once to the city of Ramanaka and conquer Talasura, the wicked enemy of the gods.”
Ganesha was all-powerful and the enemy of the Asuras. So, as his father had commanded, he rushed to Ramanaka. He destroyed all the wealth of Talasura.
He smashed his huge army. He challenged Talasura and waged a fierce fight with him. The great warrior Talasura also fought with great valor. However, he could do nothing against Ganesha. In the end, Ganesha lifted him bodily in his trunk and dashed him to the ground.
The fierce blow made Talasura unconscious, and he vomited blood. When he regained consciousness he saw the angry Ganesha before him, with the shining Parighayudha in his hand. Talasura looked at him for a moment, his eyes filled with fear. Then he remembered that, according to the boon granted by Brahma, his life could be in danger from an elephant. At once his arrogance and strength melted away like butter melting before fire. He caught hold of the feet of the elephant faced Ganesha and begged him for mercy, “Vighneshwara, please excuse me and spare my life.”
Ganapati is as kind as he is strong. He said to Talasura, “Talas you were proud of your strength Brahma’s boon. You troubled all. You drove away Indra from the heaven. Only if you are going to learn lesson will I pardon you and let live.”
Talasura replied, “Vinayaka, I have done wrong. I will not trouble the gods. You have taught me a lesson. The pride that I am the strongest has now vanished. Pardon me.” The kind Ganesha forgave him.
Ganesha is known as Vigneshwara because the devotees believe that Ganesha roots out obstacles and difficulties. There are many stories, which narrate how he saved even the gods.
Talasura was the King of Ramanaka. He was very strong but wicked. He was a haughty and obstinate asura. The gods shivered at the very mention of his name.
Talasura had an eye on Devendra (Indra), the king of the gods for a long time. His greatest desire was to defeat Devendra in the battle and become the Lord of all his wealth and splendor.
Indra’s assembly was in progress. The hall was filled with melodious music and lovely nymphs were dancing. Indra and the other gods had forgotten themselves in the music and the dance. Seizing this opportunity Talasura ordered his demon force to enter heaven, and attacked Indra’s palace. This unexpected attack caused great confusion in the assembly of the gods.They were totally unprepared for war. In the end, Talasura won the battle. The defeated Devendra and the other gods ran away like deer at the sight of the hunters. After the battle Talasura became the master of all the wealth of the gods. He became Lord of Kalpavriksha (the tree that fulfils all desires), Kamadhenu (the divine cow which can give whatever a man seeks), Airavata (the white elephant of Indra), and many other unique treasures. Devendra lost everything and became miserable. He went into hiding lest Talasura should see him – he was so terrified. He also began to plan how to regain his wealth and kingdom from the wicked asura.
Talasura performed strict tapas because he wished to get boons from Brahma. Brahma appreciated his devotion. He appeared before him and said, “Talasura, I am pleased with your devotion. You can ask whatever you want.” Talasura said, “Lord, grant that I may not be feared by any body.” Brahma thought for a while and said, “How can I grant such an absolute boon? You have to fear some species of living beings. Remember this and ask for a boon. There are four species – the gods, human beings, animals and birds. Whom would you fear?”
Talasura thought over the question of Brahma. Then he said to him, “Father, my desire is to rule over gods and men with pride of power. Therefore I should not have fear of death from them. But let me fear the elephant, the strongest of animals.” Brahma granted the boon and disappeared.
Talasura was already a wicked fellow. Once he secured the boon from Brahma his arrogance knew no limits. Indra and the gods were in hiding. He began to search for them and to torture those whom he found.
One day Devendra, who could no longer bear the torture of Talasura, went to Brahma along with other gods. He explained to him the injustice and wicked deeds of Talasura. He begged Brahma to show a way to destroy Talasura.
Brahma said, “Devendra, that wicked asura has grown strong because of my boon. No one can overcome him except an elephant. If you approach Shiva, he can help you through his son Ganesha. Ganesha can easily subdue that asura as he has the head of an elephant.”
Accordingly Devendra went to Kailasa. He explained the havoc caused by Talasura and the suggestion of Brahma. He prayed, “Lord Parameshwara, please save us from this trouble soon.”
Shiva was moved at the plight of Indra and other gods. Immediately he called Ganesha and said, “Ganesha, go at once to the city of Ramanaka and conquer Talasura, the wicked enemy of the gods.”
Ganesha was all-powerful and the enemy of the Asuras. So, as his father had commanded, he rushed to Ramanaka. He destroyed all the wealth of Talasura.
He smashed his huge army. He challenged Talasura and waged a fierce fight with him. The great warrior Talasura also fought with great valor. However, he could do nothing against Ganesha. In the end, Ganesha lifted him bodily in his trunk and dashed him to the ground.
The fierce blow made Talasura unconscious, and he vomited blood. When he regained consciousness he saw the angry Ganesha before him, with the shining Parighayudha in his hand. Talasura looked at him for a moment, his eyes filled with fear. Then he remembered that, according to the boon granted by Brahma, his life could be in danger from an elephant. At once his arrogance and strength melted away like butter melting before fire. He caught hold of the feet of the elephant faced Ganesha and begged him for mercy, “Vighneshwara, please excuse me and spare my life.”
Ganapati is as kind as he is strong. He said to Talasura, “Talas you were proud of your strength Brahma’s boon. You troubled all. You drove away Indra from the heaven. Only if you are going to learn lesson will I pardon you and let live.”
Talasura replied, “Vinayaka, I have done wrong. I will not trouble the gods. You have taught me a lesson. The pride that I am the strongest has now vanished. Pardon me.” The kind Ganesha forgave him.
Ganesha is known as Vigneshwara because the devotees believe that Ganesha roots out obstacles and difficulties. There are many stories, which narrate how he saved even the gods.
Ganesha’s Marriage
Shanmukha and Ganesha, the sons of Shiva and Parvati, grew up. The parents were thinking of celebrating the marriage of their sons. One day they said to sons: “Boys, you should go the round world once. We shall celebrate the marriage of who first completes. Do you agree?” The sons agreed.
Shanmukha wanted to win. So at once he started on his vehicle, the peacock, at great speed to win the competition. But the huge-bellied Ganesha found the task quite difficult. But he, too, wished to win. He thought for a moment. An idea struck him. At once he went and had a bath. Then, he went round his parents seven times with the utmost devotion and bowed to them.
Shiva and Parvati were amazed at his behavior. They looked at each other, smiling. Then Shiva called Ganesha and asked, “Ganesha, won’t you start on your journey?”
Ganesha was very intelligent. He said, “Father, all the worlds are within you two. The Vedas and the Puranas are the authority for this. By going around both of you I have completed the task of going round the world. Thus, I have defeated Shanmukha.”
Ganesha’s words were true. Shiva and Parvati were very happy that he was so shrewd and intelligent. They celebrated Ganesha’s marriage with Siddhi (success) and Buddhi (knowledge), the two beautiful daughters of Vishwabrahma. It is said in some stories that Ganesha had two sons, Kshema and Labha. One who pleases the Lord automatically comes in the good books of his two wives.
EK-MUKHI RUDRAKSHA
Description:
One mukhi Rudraksha is Shiva. Enlightens the Super Conciousness, provides improved concentration and mental structure changes specific to renunciation from worldly affairs. The wearer enjoys all comforts at his command but still remains unattached. Destroys all sins and leads one to liberation. Wearer becomes fearless.
Shiva rules over planet Sun. So this rudraksha removes the malefics of planet Sun. The Sun is a general significator for health , strength and vitality on a chart. More specifically, it relates to the bones, right eye, sight, heart and stomach. Afflications of the Sun can cause headaches , fever, Pitta (bile) diseases, bone problems, baldness, deficient blood circulation, heart problems , eye disease or stomach disease.
HAR HAR MAHADEV
On a Psychological level the Sun rules the Self and personality and its afflication can cause low self-esteem, weak personality, ego conflicts or irritability.
The One Mukhi Rudraksha is the symbol of Godhood, Supreme Truth and Attainment of Eternity. The One Mukhi Rudraksha is itself Lord Shankar and it is the main among all Rudrakshas of all faces. It is ruled by the Sun and enlightens the Super Consciousness. It brings the power of Dharana to the wearer meaning the power to concentrate the mind on an object. The wearer of One Mukhi Rudraksha gets his mental structure changed and he begins to feel renunciation from the worldly affairs and naturally inclines towards GOD. His mind begins to concentrate on the Supreme Element that is Partattva Dharana cha jayate Tatprakashnam thus the discoverers of Aatma Tattva must wear One Mukhi Rudraksha.
This is the best of all Rudrakshas. Peace and pleasure abide in the house where One Mukhi Rudraksha is worshipped. The person who worships it obtains not only all the worldly pleasures during his life span but also remains unaffected by them. One Mukhi Rudraksha is found in two shapes round and the half moon shape. Round Rudraksha is highly praised in our ancients texts but it is very rare and more of a myth . One mukhi Half moon is easily available and found in a family tree of Rudraksha from India and Srilanka. From the point of view of importance there is no difference between them. Therefore it must be real and pure in whatever shape it may be. The cost of One Mukhi Round is more than the half moon shaped Rudraksha.
Ruling planet Sun. affects the 7th Chakra on top of head named Sahasrara Padma Chakra. Affects the neurophysiology and consciousness through the Pineal Gland, Pituitary Gland, the Optic Chiasma and the Hypothalamus.
Ruling Planet: Sun
Surya-BhagawanFACTS ABOUT EK-MUKHI RUDRAKSHA:
The actual ek-mukhi Rudraksha is round is shape and if an x-ray picture is taken there will be only one seed visible and only one mukh or facet. The half-moon shaped ek-mukhi Rudraksha is actually Bhadraksha and not Rudraksha. Bhadraksha is a biological family close to Rudraksha available in may part of India. However due to increase in awareness and demand from market for EK-MUKHI RUDRAKSHA, the ek-mukhi Bhadraksha has been accepted as a genuine EK-mukhi Rudraksha rather than having fake round EK-MUKHI’s.
It is also observed that instead of wearing the half-moon shaped EK-MUKHI RUDRAKSHA alone, it is better to wear it with other genuine Rudraksha like 3-mukhi or 4-mukhi or 5-mukhi or other higher mukhi Rudraksha(s). This will improve the effect of EK-MUKHI RUDRAKSHA which is in association with other Rudraksha due to its electromagnetic properties. The other Rudraksha induces magnetic powers inside this half-moon shaped EK-MUKHI RUDRAKSHA and hence improves the effect on the wearer. There is also another ek-mukhi rudraksha from Java popularly known as Indonesian/Java Rudraksha. These are very small in size around 12 mm diameter approximately. They are quite costly compared to the Bhadraksha shown in the above picture. I am currently not able to get the pictures of these beads. If I get some pictures, I will surely post them in this same TITLE.
There is also another ek-mukhi rudraksha from popularly known as Indonesian/Java Rudraksha. These are very small in size around 12 mm diameter approximately. They are quite costly compared to the Bhadraksha shown in the above picture. I am currently not able to get the pictures of these beads. If I get some pictures, I will surely post them in this same TITLE.
Shiva rules over planet Sun. So this rudraksha removes the malefics of planet Sun. The Sun is a general significator for health , strength and vitality on a chart. More specifically, it relates to the bones, right eye, sight, heart and stomach. Afflications of the Sun can cause headaches , fever, Pitta (bile) diseases, bone problems, baldness, deficient blood circulation, heart problems , eye disease or stomach disease.
HAR HAR MAHADEV
On a Psychological level the Sun rules the Self and personality and its afflication can cause low self-esteem, weak personality, ego conflicts or irritability.
The One Mukhi Rudraksha is the symbol of Godhood, Supreme Truth and Attainment of Eternity. The One Mukhi Rudraksha is itself Lord Shankar and it is the main among all Rudrakshas of all faces. It is ruled by the Sun and enlightens the Super Consciousness. It brings the power of Dharana to the wearer meaning the power to concentrate the mind on an object. The wearer of One Mukhi Rudraksha gets his mental structure changed and he begins to feel renunciation from the worldly affairs and naturally inclines towards GOD. His mind begins to concentrate on the Supreme Element that is Partattva Dharana cha jayate Tatprakashnam thus the discoverers of Aatma Tattva must wear One Mukhi Rudraksha.
This is the best of all Rudrakshas. Peace and pleasure abide in the house where One Mukhi Rudraksha is worshipped. The person who worships it obtains not only all the worldly pleasures during his life span but also remains unaffected by them. One Mukhi Rudraksha is found in two shapes round and the half moon shape. Round Rudraksha is highly praised in our ancients texts but it is very rare and more of a myth . One mukhi Half moon is easily available and found in a family tree of Rudraksha from India and Srilanka. From the point of view of importance there is no difference between them. Therefore it must be real and pure in whatever shape it may be. The cost of One Mukhi Round is more than the half moon shaped Rudraksha.
Ruling planet Sun. affects the 7th Chakra on top of head named Sahasrara Padma Chakra. Affects the neurophysiology and consciousness through the Pineal Gland, Pituitary Gland, the Optic Chiasma and the Hypothalamus.
Ruling Planet: Sun
Surya-BhagawanFACTS ABOUT EK-MUKHI RUDRAKSHA:
The actual ek-mukhi Rudraksha is round is shape and if an x-ray picture is taken there will be only one seed visible and only one mukh or facet. The half-moon shaped ek-mukhi Rudraksha is actually Bhadraksha and not Rudraksha. Bhadraksha is a biological family close to Rudraksha available in may part of India. However due to increase in awareness and demand from market for EK-MUKHI RUDRAKSHA, the ek-mukhi Bhadraksha has been accepted as a genuine EK-mukhi Rudraksha rather than having fake round EK-MUKHI’s.
It is also observed that instead of wearing the half-moon shaped EK-MUKHI RUDRAKSHA alone, it is better to wear it with other genuine Rudraksha like 3-mukhi or 4-mukhi or 5-mukhi or other higher mukhi Rudraksha(s). This will improve the effect of EK-MUKHI RUDRAKSHA which is in association with other Rudraksha due to its electromagnetic properties. The other Rudraksha induces magnetic powers inside this half-moon shaped EK-MUKHI RUDRAKSHA and hence improves the effect on the wearer. There is also another ek-mukhi rudraksha from Java popularly known as Indonesian/Java Rudraksha. These are very small in size around 12 mm diameter approximately. They are quite costly compared to the Bhadraksha shown in the above picture. I am currently not able to get the pictures of these beads. If I get some pictures, I will surely post them in this same TITLE.
There is also another ek-mukhi rudraksha from popularly known as Indonesian/Java Rudraksha. These are very small in size around 12 mm diameter approximately. They are quite costly compared to the Bhadraksha shown in the above picture. I am currently not able to get the pictures of these beads. If I get some pictures, I will surely post them in this same TITLE.
SCIENTIFIC PROPERTIES OF RUDRAKSHA
RUDRAKSHA beads are considered the best options to be adopted for alternative medicine methodologies like Meditation, Yoga, Tai Chi, Biofeedback etc. This must have been the reason why sages and saints for thousand of years chose to wear Rudraksha for attaining spiritual attributes. The spiritual attainments of Rudraksha have greatly influenced Buddhism and other religions. Each type of Rudraksha possess immense properties that helps in aligning mind set toward positive energies and ultimately achieving sound health, happiness, spiritual fulfillment, prosperity, creativity, intuitive ability, material fulfillment, family harmony, attraction, complete mental empowerment, fearless life and countless other spiritual gains.
CHEMICAL COMPOSITION OF RUDRAKSHA BEADS:
The Rudraksha beads are mainly plant product that contain Carbon, Hydrogen, Oxygen, Nitrogen, and different trace elements in a combined form. The gaseous elements in the following proportion:
Elements Percentage
Carbon 50.024 %
Hydrogen 17.798 %
Nitrogen 0.9461%
Oxygen 30.4531%
The following elements are also present albeit in less quantities:
Aluminum, Calcium, Chlorine, Copper, Cobalt, Nickel, Iron, Magnesium, Manganese, Phosphorous, Potassium, Sodium, Silicon Oxide and Zinc.
The beneficial powers of Rudraksha are by virtue of its Electrical and Magnetic Properties. Rudraksha beads act as a Stabilizing Anchor. Rudraksha beads’ electrical properties are: Resistance, Capacitance or the Dielectric Properties, Inductance. Rudraksha has the ability to Change its polarity.
ELECTRICAL PROPERTIES - The ability to send out subtle electrical impulses and inductive vibrations and act as a Dielectric, as in a capacitor to store electrical energy.In the modern age, with intense competition the stress levels have increased tremendously. Almost every individual has problems of stress and stress-related ailments like insomnia, alcoholism, depression, maladjustments, heart diseases, skin diseases etc.
Any doctor will confirm that almost 95% of the ailments are psychosomatic or stress- related, i.e. originating from Mind. When there is stress or maladjustment, corresponding stress signals are sent to the Central Nervous system, there is an increased activity or abnormality of Neurons and Neurotransmitters. The magnitude of change will depend on the cause and specific case. When such a thing occurs and it occurs continuously, streamlined flow of electrical signals throughout the Mind-Body interface is disrupted and it makes us feel uncomfortable, and we are not able to act with our full efficiency. Our Blood circulation becomes non-ideal and we experience various illnesses. Unfortunately, this happens all the time.
Rudraksha Beads act as a Stabilizing Anchor. Rudraksha Beads’ electrical property can be broadly categorized into:
1) RESISTANCE: There is continuous and subtle flow of bioelectrical signal throughout the body due to potential difference between parts of the body. Rudraksha Beads of particular Mukhis or Facets have a definitive Factor of Resistance. It is measured in Ohms. When these beads resist the flow of bioelectrical impulses, a specific ampere of current flow is generated depending on the factor of resistance. This acts in tandem with the heartbeat, streamlining it and sending out specific impulses to the brain. These impulses stimulate certain positive brain chemicals. Making us feel better, more confident, poised and more energetic. It has been observed that specific Mukhis or Facets of Rudraksha Beads send out specific signals, acting on a particular brain chemical and thereby effecting specific positive changes in personality. It is well proven that our state of mind and our personality is governed almost completely by the Brain, its functioning and that of Central Nervous System.
2) CAPACITANCE OR THE DIELECTRIC PROPERTIES: Rudraksha Beads act as dielectric, i.e. as a storage of electrical energy. This property of Rudraksha makes it capable in stabilizing and anchoring the bioelectric current. The values are measured in units of Farad. This property is very helpful in controlling hyperactivity, palpitations of the heart, streamlining heartbeat etc. Due to stress, when there is increased physical activity the heart beats faster and the overall activity of hormones and the nervous system increases. This causes increased energy levels or increase in potential difference. As a result of this, the magnitude of the bioelectric current increases.
Rudraksha Beads, acting as Dielectric, store this excess bioelectric energy, thereby streamlining the overall activity to normalcy.
3) INDUCTANCE: Rudraksha Beads have permanent magnetic properties. They have been observed to send out inductive vibrations with frequencies measured in units of Henry (Volt Seconds/Ampere). This perhaps is the reason why people have felt better even when Rudraksha Beads do not touch them physically.
MAGNETIC PROPERTIES: Rudraksha Beads are both Paramagnetic and Diamagnetic, with the most important property of Dynamic Polarity. We all are most probably aware of the beneficial healing properties of magnets. Magnetic Healing is becoming extremely popular of late and everyone who have been using magnets for healing have been getting the benefits and have found overall betterment and rejuvenation. Rudraksha Beads retain most of the properties of magnets but they are unparallel in one aspect – that of the ability to change their polarity or the Property of Dynamic Polarity. The basic way of healing is based on the fact that the when the passage of arteries and veins which carry blood to and from the heart to all the parts of the body is blocked or reduced due to a variety of reasons, various illnesses creep in. Blood carries oxygen and energy to various parts of the body and cleanses it off waste materials. Any disruption of the smooth flow of blood circulation is bound to cause illnesses.
We experience pain and uneasiness due to improper blood circulation. Every cell in the blood as well as the arteries and veins is charged either positively or negatively. Magnets have the poles, Positive (+) and Negative (-).
When magnets are passed on various parts of the body, the opposite poles of the magnets and that of the cells get attracted and there is an expansion of the passage. The arteries and veins open up to facilitate streamlined blood circulation. When there is a streamlining of blood circulation, most of the illnesses get automatically healed and we feel better and rejuvenated.
But with magnets the polarity is fixed. When magnets are brought near a particular part of the body, they open up only those sections of veins and arteries where there is a matching of polarities, hence complete healing and streamlining of blood circulation cannot be ensured. We experience healing and feel better but we can still go much further with Dynamic Polarity of Rudraksha Beads.
Rudraksha has the ability to change its polarity – The property of Dynamic Polarity. This in turn is by virtue of its property, Diamagnetism. Diamagnetism is termed as the ability of any material to acquire temporary magnetic property in presence of an external magnetic field. The polarity of the charge induced is opposite to that of the external field inducing the charge. Blood circulation and heartbeat automatically induces a magnetic field around the body and particularly the heart region. Bioelectricity automatically gives rise to biomagnetism, depending on the polarity of the induced magnetic field. Rudraksha Beads acquire a polarity that is the opposite of the inducing field. As a result of this, the opening up of the passages of arteries and veins is far better than that of magnets. Much better healing and rejuvenation is experienced.
ANTI – AGEING PROPERTIES: This is mainly because of the Dynamic Polarity of the Rudraksha Bead. Thus, the healing powers of Rudraksha are far superior to that of magnets. In some sense, Rudraksha Beads can be termed to have some additional life or intelligence as against magnets.
BIOMAGNETIC PROPERTIES: Research has proven that Rudraksha have powerful Electromagnetic, Paramagnetic and Inductive Properties that vary from the different Mukhis or facets ( the different number of divisions found on the surface of each Bead ). They also found that wearing or performing Japa with a particular Mukhi or set of Mukhis of the Rudraksha Beads created specific electrical impulses that are sent to the brain through the process of galvanic skin response stimulating certain brain centers that transfer information.
This Bioelectric Stimulation affects the Biochemical System in the brain creating a positive impact on the activity of neurotransmitters, dopamine and serotonin levels that is evidenced by the positive transformation in the personality, mindset, outlook, charisma and the confidence of the wearer.
It was also found that those wearing Rudraksha Beads were able to experience reduced stress reaction to unexpected levels that were normally possible only with continued doses of tranquilizers.
In scientific terms the Rudraksha Beads are Dielectric as they store electrical energy and they have permanent magnetic properties that change with the different Mukhi Beads. The complete list of all the properties found inherent in the Rudraksha Beads includes Electromagnetism, Para magnetism, Diamagnetism and Dynamic Polarity or the ability to change polarity.
When Rudraksha Beads are worn over the heart and Rudraksha Malas are revolved in Japa they interface and integrate with the human body at a silent subtle level of Consciousness. Due to their dielectric and magnetic properties the Rudraksha Beads initiate and effect positive change in our Neurophysiology.
The Rudrakhsa Effect brings the wearer into the Alpha State of present moment living that all Spiritual Disciplines teach as the path to self empowerment, fearless life, Enlightenment and Liberation.
The Alpha State produced in the brain boosts the confidence and inner strength of the wearer significantly and as a result the heart beat, circulation, function of endocrine glands and activity of neurons and respiration is normalized in the physical body.
Supporting scientific evidence for these statements are again found in the published research papers by Dr. Subas Rai describing the beneficial powers of Rudraksha by virtue of electrical and magnetic properties that effect our Central Nervous System, Autonomic, Sympathetic and Parasympathetic Nervous Systems
CHEMICAL COMPOSITION OF RUDRAKSHA BEADS:
The Rudraksha beads are mainly plant product that contain Carbon, Hydrogen, Oxygen, Nitrogen, and different trace elements in a combined form. The gaseous elements in the following proportion:
Elements Percentage
Carbon 50.024 %
Hydrogen 17.798 %
Nitrogen 0.9461%
Oxygen 30.4531%
The following elements are also present albeit in less quantities:
Aluminum, Calcium, Chlorine, Copper, Cobalt, Nickel, Iron, Magnesium, Manganese, Phosphorous, Potassium, Sodium, Silicon Oxide and Zinc.
The beneficial powers of Rudraksha are by virtue of its Electrical and Magnetic Properties. Rudraksha beads act as a Stabilizing Anchor. Rudraksha beads’ electrical properties are: Resistance, Capacitance or the Dielectric Properties, Inductance. Rudraksha has the ability to Change its polarity.
ELECTRICAL PROPERTIES - The ability to send out subtle electrical impulses and inductive vibrations and act as a Dielectric, as in a capacitor to store electrical energy.In the modern age, with intense competition the stress levels have increased tremendously. Almost every individual has problems of stress and stress-related ailments like insomnia, alcoholism, depression, maladjustments, heart diseases, skin diseases etc.
Any doctor will confirm that almost 95% of the ailments are psychosomatic or stress- related, i.e. originating from Mind. When there is stress or maladjustment, corresponding stress signals are sent to the Central Nervous system, there is an increased activity or abnormality of Neurons and Neurotransmitters. The magnitude of change will depend on the cause and specific case. When such a thing occurs and it occurs continuously, streamlined flow of electrical signals throughout the Mind-Body interface is disrupted and it makes us feel uncomfortable, and we are not able to act with our full efficiency. Our Blood circulation becomes non-ideal and we experience various illnesses. Unfortunately, this happens all the time.
Rudraksha Beads act as a Stabilizing Anchor. Rudraksha Beads’ electrical property can be broadly categorized into:
1) RESISTANCE: There is continuous and subtle flow of bioelectrical signal throughout the body due to potential difference between parts of the body. Rudraksha Beads of particular Mukhis or Facets have a definitive Factor of Resistance. It is measured in Ohms. When these beads resist the flow of bioelectrical impulses, a specific ampere of current flow is generated depending on the factor of resistance. This acts in tandem with the heartbeat, streamlining it and sending out specific impulses to the brain. These impulses stimulate certain positive brain chemicals. Making us feel better, more confident, poised and more energetic. It has been observed that specific Mukhis or Facets of Rudraksha Beads send out specific signals, acting on a particular brain chemical and thereby effecting specific positive changes in personality. It is well proven that our state of mind and our personality is governed almost completely by the Brain, its functioning and that of Central Nervous System.
2) CAPACITANCE OR THE DIELECTRIC PROPERTIES: Rudraksha Beads act as dielectric, i.e. as a storage of electrical energy. This property of Rudraksha makes it capable in stabilizing and anchoring the bioelectric current. The values are measured in units of Farad. This property is very helpful in controlling hyperactivity, palpitations of the heart, streamlining heartbeat etc. Due to stress, when there is increased physical activity the heart beats faster and the overall activity of hormones and the nervous system increases. This causes increased energy levels or increase in potential difference. As a result of this, the magnitude of the bioelectric current increases.
Rudraksha Beads, acting as Dielectric, store this excess bioelectric energy, thereby streamlining the overall activity to normalcy.
3) INDUCTANCE: Rudraksha Beads have permanent magnetic properties. They have been observed to send out inductive vibrations with frequencies measured in units of Henry (Volt Seconds/Ampere). This perhaps is the reason why people have felt better even when Rudraksha Beads do not touch them physically.
MAGNETIC PROPERTIES: Rudraksha Beads are both Paramagnetic and Diamagnetic, with the most important property of Dynamic Polarity. We all are most probably aware of the beneficial healing properties of magnets. Magnetic Healing is becoming extremely popular of late and everyone who have been using magnets for healing have been getting the benefits and have found overall betterment and rejuvenation. Rudraksha Beads retain most of the properties of magnets but they are unparallel in one aspect – that of the ability to change their polarity or the Property of Dynamic Polarity. The basic way of healing is based on the fact that the when the passage of arteries and veins which carry blood to and from the heart to all the parts of the body is blocked or reduced due to a variety of reasons, various illnesses creep in. Blood carries oxygen and energy to various parts of the body and cleanses it off waste materials. Any disruption of the smooth flow of blood circulation is bound to cause illnesses.
We experience pain and uneasiness due to improper blood circulation. Every cell in the blood as well as the arteries and veins is charged either positively or negatively. Magnets have the poles, Positive (+) and Negative (-).
When magnets are passed on various parts of the body, the opposite poles of the magnets and that of the cells get attracted and there is an expansion of the passage. The arteries and veins open up to facilitate streamlined blood circulation. When there is a streamlining of blood circulation, most of the illnesses get automatically healed and we feel better and rejuvenated.
But with magnets the polarity is fixed. When magnets are brought near a particular part of the body, they open up only those sections of veins and arteries where there is a matching of polarities, hence complete healing and streamlining of blood circulation cannot be ensured. We experience healing and feel better but we can still go much further with Dynamic Polarity of Rudraksha Beads.
Rudraksha has the ability to change its polarity – The property of Dynamic Polarity. This in turn is by virtue of its property, Diamagnetism. Diamagnetism is termed as the ability of any material to acquire temporary magnetic property in presence of an external magnetic field. The polarity of the charge induced is opposite to that of the external field inducing the charge. Blood circulation and heartbeat automatically induces a magnetic field around the body and particularly the heart region. Bioelectricity automatically gives rise to biomagnetism, depending on the polarity of the induced magnetic field. Rudraksha Beads acquire a polarity that is the opposite of the inducing field. As a result of this, the opening up of the passages of arteries and veins is far better than that of magnets. Much better healing and rejuvenation is experienced.
ANTI – AGEING PROPERTIES: This is mainly because of the Dynamic Polarity of the Rudraksha Bead. Thus, the healing powers of Rudraksha are far superior to that of magnets. In some sense, Rudraksha Beads can be termed to have some additional life or intelligence as against magnets.
BIOMAGNETIC PROPERTIES: Research has proven that Rudraksha have powerful Electromagnetic, Paramagnetic and Inductive Properties that vary from the different Mukhis or facets ( the different number of divisions found on the surface of each Bead ). They also found that wearing or performing Japa with a particular Mukhi or set of Mukhis of the Rudraksha Beads created specific electrical impulses that are sent to the brain through the process of galvanic skin response stimulating certain brain centers that transfer information.
This Bioelectric Stimulation affects the Biochemical System in the brain creating a positive impact on the activity of neurotransmitters, dopamine and serotonin levels that is evidenced by the positive transformation in the personality, mindset, outlook, charisma and the confidence of the wearer.
It was also found that those wearing Rudraksha Beads were able to experience reduced stress reaction to unexpected levels that were normally possible only with continued doses of tranquilizers.
In scientific terms the Rudraksha Beads are Dielectric as they store electrical energy and they have permanent magnetic properties that change with the different Mukhi Beads. The complete list of all the properties found inherent in the Rudraksha Beads includes Electromagnetism, Para magnetism, Diamagnetism and Dynamic Polarity or the ability to change polarity.
When Rudraksha Beads are worn over the heart and Rudraksha Malas are revolved in Japa they interface and integrate with the human body at a silent subtle level of Consciousness. Due to their dielectric and magnetic properties the Rudraksha Beads initiate and effect positive change in our Neurophysiology.
The Rudrakhsa Effect brings the wearer into the Alpha State of present moment living that all Spiritual Disciplines teach as the path to self empowerment, fearless life, Enlightenment and Liberation.
The Alpha State produced in the brain boosts the confidence and inner strength of the wearer significantly and as a result the heart beat, circulation, function of endocrine glands and activity of neurons and respiration is normalized in the physical body.
Supporting scientific evidence for these statements are again found in the published research papers by Dr. Subas Rai describing the beneficial powers of Rudraksha by virtue of electrical and magnetic properties that effect our Central Nervous System, Autonomic, Sympathetic and Parasympathetic Nervous Systems
AKSHAYA TRITIYA – GOLDEN DAY OF ETERNAL SUCCESS
When does this day come every year?
Akshaye Tritiya, falling on the third day of the Shukla Paksha (waxing phase of the moon) – bright half of the lunar month of Vaisakha of the traditional Hindu calendar, is one of the four most auspicious days of the year for Hindus.
What does Akshaya Tritiya means?
The word Akshaya, a Sanskrit word, means that which never diminishes – hence beginnings made or valuables bought on this day are considered certain to bring luck and success. This day is specially important as on this day any thing you donate is shaya or never ending.
The sixth Avatar of Lord Vishnu
Many may not be aware that actually it’s the Birthday of Lord Parashurama.
Akshaya Tritiya marks the beginning of the Treta Yug. The birthday of Parashurama, the sixth incarnation of Vishnu falls on this day. This is one of the most auspicious days according to the Hindu calendar.
According to Hindu mythology, on this day the Treta Yuga began; and the Ganges River, the most holy and sacred river of India, descended to the earth from the heaven.
The Sun and Moon are astrologically believed to be at their most exalted equal brightness on this day.
The Hindus all over the world keep this day in mind while undertaking new business ventures or planning for weddings or traveling to distant lands.
Most of us are already aware of the four goals of every human – Dharma (one’s righteous duty), Artha (purpose, cause, motive, meaning, notion), Kama (pleasure, sensual gratification, sexual fulfillment, pleasure of the senses, desire, eros, the aesthetic enjoyment of life) and Moksha (is the liberation from samsara, the cycle of death and rebirth or reincarnation). Out of these, Artha plays an important role. Artha here means money. Even decades passes by, the importance of Artha remains the same. Without Artha, nothing can be achieved. Here Artha merely does not only mean money but also includes honour, happiness etc.
Mythology and Legend
LEGEND 1
In the most famous story associated Akshaya Tritiya, Kuchela, a poor Brahmin and schoolmate of Sri Krishna
, visited Krishna with the intention of asking some financial favor. Kuchela, also known as Sudama, carried with him handful of poha or aval (beaten rice). On reaching, the palace of Krishna at Dwarka, Kuchela was ashamed to give the ‘poha’ to Krishna.
But the ever playful Krishna noticed the small bag in the hand of his schoolmate and soon grabbed it and ate a handful of ‘poha’. Kuchela could not believe his eyes, Krishna, the king, eating his poha.
It is said ‘Athiti Devo Bhava’ (Guest are equal to God) and Krishna treated Kuchela like a God. The poor Brahmin was so overwhelmed by the love shown by Krishna that he forgot to ask for financial help and returned home empty handed.
On reaching his village Sudama could not find his old hut. Instead his hut was replaced by a palace. His wife and children were wearing good clothes and everything that was old and worn out was replaced with new.
It didn’t take long for Kuchela to realize that all this was the ‘leela’ of the ever-smiling Sri Krishna. The day Kuchela met Sri Krishna was hence observed as Akshaya Tritiya.
LEGEND 2
Another legend happened in the Mahabharata. While the Pandavas were in exile, Sri Krishna presented them with an Akshaya Patra – a bowl which gives unlimited amount of food. It is believed that Krishna had presented it on a Trithiya day. Therefore it is believed that all investments on the day will only increase in value.
LEGEND 3
According to the Puranas – on this auspicious day, Veda Vyasa began the composition of the Mahabharata.
Things to do on this Auspicious Day
-> On this day articles given, in form of alms, dakshina to guru, these things include grain money, and donations.
-> Anushtaans done for Mahalaxmiji, the Godess of wealth, will be beneficial for blessings of prosperity all year round.
-> Visit Mahalaxmiji mandir, and 4 coins should be thrown in all 4 directions, this will open doors to wealth.
-> Chanting Anang mantra “Om Hloum Hloom Anangaay Phat” makes one physically fit and reduces impotency problems.
-> Married women wear a red thread with vermillion around their necks and invoke good wishes in a Shiv mandir for longevity of their husbands.
-> Unmarried ones put it on the feet of Lord Shiva to get the husband they wish for.
-> Visit Shiv mandir with neem leaves and after offering to Shiva put under the pillow of a sick person, the person will recover from his illness and evil eyes.
-> It is the day of eternal prosperity for any auspicious beginning and buying valuables, gold items or remedial measures.
Akshaye Tritiya, falling on the third day of the Shukla Paksha (waxing phase of the moon) – bright half of the lunar month of Vaisakha of the traditional Hindu calendar, is one of the four most auspicious days of the year for Hindus.
What does Akshaya Tritiya means?
The word Akshaya, a Sanskrit word, means that which never diminishes – hence beginnings made or valuables bought on this day are considered certain to bring luck and success. This day is specially important as on this day any thing you donate is shaya or never ending.
The sixth Avatar of Lord Vishnu
Many may not be aware that actually it’s the Birthday of Lord Parashurama.
Akshaya Tritiya marks the beginning of the Treta Yug. The birthday of Parashurama, the sixth incarnation of Vishnu falls on this day. This is one of the most auspicious days according to the Hindu calendar.
According to Hindu mythology, on this day the Treta Yuga began; and the Ganges River, the most holy and sacred river of India, descended to the earth from the heaven.
The Sun and Moon are astrologically believed to be at their most exalted equal brightness on this day.
The Hindus all over the world keep this day in mind while undertaking new business ventures or planning for weddings or traveling to distant lands.
Most of us are already aware of the four goals of every human – Dharma (one’s righteous duty), Artha (purpose, cause, motive, meaning, notion), Kama (pleasure, sensual gratification, sexual fulfillment, pleasure of the senses, desire, eros, the aesthetic enjoyment of life) and Moksha (is the liberation from samsara, the cycle of death and rebirth or reincarnation). Out of these, Artha plays an important role. Artha here means money. Even decades passes by, the importance of Artha remains the same. Without Artha, nothing can be achieved. Here Artha merely does not only mean money but also includes honour, happiness etc.
Mythology and Legend
LEGEND 1
In the most famous story associated Akshaya Tritiya, Kuchela, a poor Brahmin and schoolmate of Sri Krishna
, visited Krishna with the intention of asking some financial favor. Kuchela, also known as Sudama, carried with him handful of poha or aval (beaten rice). On reaching, the palace of Krishna at Dwarka, Kuchela was ashamed to give the ‘poha’ to Krishna.
But the ever playful Krishna noticed the small bag in the hand of his schoolmate and soon grabbed it and ate a handful of ‘poha’. Kuchela could not believe his eyes, Krishna, the king, eating his poha.
It is said ‘Athiti Devo Bhava’ (Guest are equal to God) and Krishna treated Kuchela like a God. The poor Brahmin was so overwhelmed by the love shown by Krishna that he forgot to ask for financial help and returned home empty handed.
On reaching his village Sudama could not find his old hut. Instead his hut was replaced by a palace. His wife and children were wearing good clothes and everything that was old and worn out was replaced with new.
It didn’t take long for Kuchela to realize that all this was the ‘leela’ of the ever-smiling Sri Krishna. The day Kuchela met Sri Krishna was hence observed as Akshaya Tritiya.
LEGEND 2
Another legend happened in the Mahabharata. While the Pandavas were in exile, Sri Krishna presented them with an Akshaya Patra – a bowl which gives unlimited amount of food. It is believed that Krishna had presented it on a Trithiya day. Therefore it is believed that all investments on the day will only increase in value.
LEGEND 3
According to the Puranas – on this auspicious day, Veda Vyasa began the composition of the Mahabharata.
Things to do on this Auspicious Day
-> On this day articles given, in form of alms, dakshina to guru, these things include grain money, and donations.
-> Anushtaans done for Mahalaxmiji, the Godess of wealth, will be beneficial for blessings of prosperity all year round.
-> Visit Mahalaxmiji mandir, and 4 coins should be thrown in all 4 directions, this will open doors to wealth.
-> Chanting Anang mantra “Om Hloum Hloom Anangaay Phat” makes one physically fit and reduces impotency problems.
-> Married women wear a red thread with vermillion around their necks and invoke good wishes in a Shiv mandir for longevity of their husbands.
-> Unmarried ones put it on the feet of Lord Shiva to get the husband they wish for.
-> Visit Shiv mandir with neem leaves and after offering to Shiva put under the pillow of a sick person, the person will recover from his illness and evil eyes.
-> It is the day of eternal prosperity for any auspicious beginning and buying valuables, gold items or remedial measures.
Chanchala Lakshmi - The Restless One!
In this write-up of mine, I wish to decipher one very interesting "personality puzzle" in Hindu Mythology - Why is Lakshmi 'Chanchala' - The Restless One..?
Having understood the nature of wealth, Ancient Gurus in the Hindu Mythology prescribed the following route to richness: Do not obstruct the flow of wealth, do not hoard, do not plunder, simply ensure wealth flows continuously in the desired direction. Since wealth has to flow, our Hindu Goddess of Fortune and Prosperity - Lakshmi Ji, is given the rather Unflattering Title of 'Chanchala' - The Restless One.
Goddess Lakshmi has no favorites. She does not discriminate on the basis of caste, creed, gender or social status. The same bowl of rice can satisfy the hunger of a king or a beggar, the same blanket will provide warmth to a man or a eunuch, the same roof will shelter equally the judge and the criminal. Lakshmi will go to anyone who seeks her and makes himself worthy of her. She even makes no moral judgments. Wealth and Power are essentially Impersonal. They come with a position and not with the person. People bow not to the 'Man' under the crown but to the 'King' wearing the crown and sitting on the throne.
For instance, Ravana and Duryodhana - Villains of the Hindu Epics - Ramayana and Mahabharata - were affluent Monarchs. Ravana lived in a City of Gold (Lanka) while the Hero-God Rama lived like a hermit in the forest for 14 years. The unrighteous Duryodhana always lived as a King in Hastinapur while the righteous Yudhishthira was born in a forest and spent much of his life in exile or in hiding.
Symbols of Kingship, Crown and Throne remind us that our wealth and our power are not dependent on us. We need wealth and power, wealth and power do not need us. When the rich man dies, his wealth outlives him sustaining all those who are left behind. When the powerful man dies, the power he wielded goes to someone as worthy or gets distributed amongst many.
The Spiritual Man therefore doesn't get carried away by the bounty of Lakshmi. He knows that she will stay with him only as long as he makes himself worthy of her. If he fails to keep her, she will leave him. She stays so long as she is treated with reverence and her value is realized. She turns her back on those who are unworthy of affection. Legend has it that even the King of Gods - Lord Indra lost his wealth, when he over-indulged in wine and women, ignored his Dharma, thereby incurring the wrath of sages who cursed him with poverty and misfortune.
According to Ramayana, Mahabharata and Puranas, Goddess Lakshmi first lived with the demons like Hiranayaksha, Hiranakashipu, Virochana, Bali and Ravana before the Gods acquired her. Cities of the demons like Hiranyapura, Alakapuri, Lanka and Bhogavati have all been described as Cities of Gold - the mineral manifestation of Lakshmi. In Vedic Times, Lakshmi was associated with many Gods esp. the Elephant-Riding Rain-God Indra (bestower of fresh water), The Crocodile-Riding Sea-God Varuna (source of all water), and the Antelope-Riding Moon-God Soma (waxer and waner of tides). Yet Lakshmi neither stayed long with the demons nor with these Gods. The association with numerous demons and deities also including Ganesha, Kubera and even with the world-renouncing Hermit-God Shiva, has led to Lakshmi being viewed as Fickle, Restless and Independent.
Her fickleness is shown by the speed with which she abandons a God or a King in favor of another God or King. She is like the throne or crown of a King, belonging to anyone who sits on the throne and claims the crown. She is attached not to the man but to the position. Philosophers view the fickleness and independence of Lakshmi as an allegory for the restlessness of fortune. More often than not, there are no rational explanations for fortune and misfortune. Good times come without warning and leave as suddenly without any reason.
Just as water must flow or it will stagnate and breed diseases and food will rot if not consumed or distributed. In the same way, wealth must flow so that it can nourish society. For the economy to thrive, wealth needs to be constantly created and distributed. Lakshmi enriches and empowers only when she is in motion. Hence, She is known as The Restless One, 'Chanchala'. She needs to be always on the move. Any attempt to pin her down and hoard her, earns her wrath.
The only God with whom Lakshmi has formed a long-lasting relationship is the world-affirming Warrior-God Vishnu-Narayana, the ultimate refuge of man, the preserver of the world. She remains the eternal, faithful consort of Lord Vishnu probably because He is the embodiment of Dharma, and He keeps re-incarnating himself into various Avatars (like Rama for Sita, Krishna for Radha), thus satisfying her ever restless re-birth spirit. As by nature, Lakshmi is said to be possessive, jealous, demanding and easily displeased, Vishnu has to constantly work towards keeping her happy. In the process, he also domesticates her, a form that is very beneficial to all devotees. No longer fleet-footed, She sits demurely by his side, on his lap or at his feet. Lakshmi's long-term association with Vishnu has confirmed her exalted status in Hinduism.
Having understood the nature of wealth, Ancient Gurus in the Hindu Mythology prescribed the following route to richness: Do not obstruct the flow of wealth, do not hoard, do not plunder, simply ensure wealth flows continuously in the desired direction. Since wealth has to flow, our Hindu Goddess of Fortune and Prosperity - Lakshmi Ji, is given the rather Unflattering Title of 'Chanchala' - The Restless One.
Goddess Lakshmi has no favorites. She does not discriminate on the basis of caste, creed, gender or social status. The same bowl of rice can satisfy the hunger of a king or a beggar, the same blanket will provide warmth to a man or a eunuch, the same roof will shelter equally the judge and the criminal. Lakshmi will go to anyone who seeks her and makes himself worthy of her. She even makes no moral judgments. Wealth and Power are essentially Impersonal. They come with a position and not with the person. People bow not to the 'Man' under the crown but to the 'King' wearing the crown and sitting on the throne.
For instance, Ravana and Duryodhana - Villains of the Hindu Epics - Ramayana and Mahabharata - were affluent Monarchs. Ravana lived in a City of Gold (Lanka) while the Hero-God Rama lived like a hermit in the forest for 14 years. The unrighteous Duryodhana always lived as a King in Hastinapur while the righteous Yudhishthira was born in a forest and spent much of his life in exile or in hiding.
Symbols of Kingship, Crown and Throne remind us that our wealth and our power are not dependent on us. We need wealth and power, wealth and power do not need us. When the rich man dies, his wealth outlives him sustaining all those who are left behind. When the powerful man dies, the power he wielded goes to someone as worthy or gets distributed amongst many.
The Spiritual Man therefore doesn't get carried away by the bounty of Lakshmi. He knows that she will stay with him only as long as he makes himself worthy of her. If he fails to keep her, she will leave him. She stays so long as she is treated with reverence and her value is realized. She turns her back on those who are unworthy of affection. Legend has it that even the King of Gods - Lord Indra lost his wealth, when he over-indulged in wine and women, ignored his Dharma, thereby incurring the wrath of sages who cursed him with poverty and misfortune.
According to Ramayana, Mahabharata and Puranas, Goddess Lakshmi first lived with the demons like Hiranayaksha, Hiranakashipu, Virochana, Bali and Ravana before the Gods acquired her. Cities of the demons like Hiranyapura, Alakapuri, Lanka and Bhogavati have all been described as Cities of Gold - the mineral manifestation of Lakshmi. In Vedic Times, Lakshmi was associated with many Gods esp. the Elephant-Riding Rain-God Indra (bestower of fresh water), The Crocodile-Riding Sea-God Varuna (source of all water), and the Antelope-Riding Moon-God Soma (waxer and waner of tides). Yet Lakshmi neither stayed long with the demons nor with these Gods. The association with numerous demons and deities also including Ganesha, Kubera and even with the world-renouncing Hermit-God Shiva, has led to Lakshmi being viewed as Fickle, Restless and Independent.
Her fickleness is shown by the speed with which she abandons a God or a King in favor of another God or King. She is like the throne or crown of a King, belonging to anyone who sits on the throne and claims the crown. She is attached not to the man but to the position. Philosophers view the fickleness and independence of Lakshmi as an allegory for the restlessness of fortune. More often than not, there are no rational explanations for fortune and misfortune. Good times come without warning and leave as suddenly without any reason.
Just as water must flow or it will stagnate and breed diseases and food will rot if not consumed or distributed. In the same way, wealth must flow so that it can nourish society. For the economy to thrive, wealth needs to be constantly created and distributed. Lakshmi enriches and empowers only when she is in motion. Hence, She is known as The Restless One, 'Chanchala'. She needs to be always on the move. Any attempt to pin her down and hoard her, earns her wrath.
The only God with whom Lakshmi has formed a long-lasting relationship is the world-affirming Warrior-God Vishnu-Narayana, the ultimate refuge of man, the preserver of the world. She remains the eternal, faithful consort of Lord Vishnu probably because He is the embodiment of Dharma, and He keeps re-incarnating himself into various Avatars (like Rama for Sita, Krishna for Radha), thus satisfying her ever restless re-birth spirit. As by nature, Lakshmi is said to be possessive, jealous, demanding and easily displeased, Vishnu has to constantly work towards keeping her happy. In the process, he also domesticates her, a form that is very beneficial to all devotees. No longer fleet-footed, She sits demurely by his side, on his lap or at his feet. Lakshmi's long-term association with Vishnu has confirmed her exalted status in Hinduism.
After The War
Story of King Parikshita and Beginning of Dark Age (Kali Yuga)
Five Pandavas and their wife Draupadi survived in the Great War of Mahabharata, while all the Kauravas and the sons of Pandavas died. Abhimanyu, son of Arjuna, also died. However, Uttara, wife of Abhimanyu, was carrying the seed of her husband in her womb. Although Ashwatthama, son of Guru Drona, tried to kill the fetus in the womb of Uttara, Sri Krishna revived the child with his spiritual power.
The child of Uttara and Abhimanyu was born as Parikshita. Then in Dwaraka Sri Krishna left the mortal body after being hit by a poisonous arrow of a hunter. This is the story of the period C. 3200 BCE. Kali Yuga, the Dark Age, descended with the demise of Sri Krishna.
Story of King Parikshita
The child Parikshita grew as a healthy, intelligent, and brave prince. He succeeded King Yudhishthira, the Pandava King, to the throne of Hastinapur. For many years, Parikshita ruled with love, care, and compassion towards all. All over, in his kingdom, there was peace and prosperity.
In such an atmosphere of righteousness (dharma), Kali, representing the sinful elements of lust and greed, jealousy and hatred, found it extremely difficult to establish his rule. Therefore, he decided to play tricks to corrupt the king and the people of Hastinapur.
Kali went on rampage with killing of fetuses, insulting the Brahmins, and injuring the cows. To put an end to the atrocious and malicious Kali, King Parikshita one day confronts the Kali and decides to put and end to his life. Kali begs for the pardon and agrees to leave the kingdom of Hastinapur. However, taking advantage of the softhearted King Parikshita, the clever Kali asks for some place to reside. Parikshita permits him to dwell in the places like wine shops and gambling dens, houses of ill repute and prostitution, and in greed and corruption.
As gold is taken to be the symbol of 'greed and corruption', Kali, without any delay, entered the golden crown of the King! King Parikshita was unaware of this clever ploy of Kali. Thus, whenever the king wore the golden crown on his head his mind wavered and he had such thoughts as lust, greed, indecision, and indiscretion.
In such a state of mind, once the king, with the royal crown over his head, went for hunting. After a strenuous day in the forest he did not find any game despite long chases. Tired and dejected the king reached the hut of a sage in the hope of some refreshments and cold drinking water.
The ashram belonged to a sage of high austerity and wisdom. However, when king Parikshita reached there the sage was in a state of deep meditation, in fact in samadhi. He was oblivious to the outer senses and therefore was not aware of the entry of the King in his ashram.
The king called out, "Is anyone home?" Getting no reply, the king entered the hut and saw the sage sitting in verandah in deep introversion. Normally the king would have bowed down and left without disturbing the Yogi, but on that fateful day due to the presence of Kali in his crown, the refusal of the sage to welcome him annoyed the king in its extreme. He took sage's trance as his insult and shouted, "O fool, get up. Respect your king. Why are you sitting like a dead stone?" But how could a person in samadhi know outer world!
Seeing no movements on the part of the sage, the King lost his temper and mental poise. The king saw a dead snake lying near the seat of the sage. And no one knows what went through the mind of the king; he picked up the dead snake and put it around the neck of the sage. Thus having insulted the sage, the king returned to his palace.
Story of King Parikshita and Beginning of Dark Age (Kali Yuga)Five Pandavas and their wife Draupadi survived in the Great War of Mahabharata, while all the Kauravas and the sons of Pandavas died. Abhimanyu, son of Arjuna, also died. However, Uttara, wife of Abhimanyu, was carrying the seed of her husband in her womb. Although Ashwatthama, son of Guru Drona, tried to kill the fetus in the womb of Uttara, Sri Krishna revived the child with his spiritual power.The child of Uttara and Abhimanyu was born as Parikshita. Then in Dwaraka Sri Krishna left the mortal body after being hit by a poisonous arrow of a hunter. This is the story of the period C. 3200 BCE. Kali Yuga, the Dark Age, descended with the demise of Sri Krishna.Story of King ParikshitaThe child Parikshita grew as a healthy, intelligent, and brave prince. He succeeded King Yudhishthira, the Pandava King, to the throne of Hastinapur. For many years, Parikshita ruled with love, care, and compassion towards all. All over, in his kingdom, there was peace and prosperity.In such an atmosphere of righteousness (dharma), Kali, representing the sinful elements of lust and greed, jealousy and hatred, found it extremely difficult to establish his rule. Therefore, he decided to play tricks to corrupt the king and the people of Hastinapur.Kali went on rampage with killing of fetuses, insulting the Brahmins, and injuring the cows. To put an end to the atrocious and malicious Kali, King Parikshita one day confronts the Kali and decides to put and end to his life. Kali begs for the pardon and agrees to leave the kingdom of Hastinapur. However, taking advantage of the softhearted King Parikshita, the clever Kali asks for some place to reside. Parikshita permits him to dwell in the places like wine shops and gambling dens, houses of ill repute and prostitution, and in greed and corruption.As gold is taken to be the symbol of 'greed and corruption', Kali, without any delay, entered the golden crown of the King! King Parikshita was unaware of this clever ploy of Kali. Thus, whenever the king wore the golden crown on his head his mind wavered and he had such thoughts as lust, greed, indecision, and indiscretion.In such a state of mind, once the king, with the royal crown over his head, went for hunting. After a strenuous day in the forest he did not find any game despite long chases. Tired and dejected the king reached the hut of a sage in the hope of some refreshments and cold drinking water. The ashram belonged to a sage of high austerity and wisdom. However, when king Parikshita reached there the sage was in a state of deep meditation, in fact in samadhi. He was oblivious to the outer senses and therefore was not aware of the entry of the King in his ashram.The king called out, "Is anyone home?" Getting no reply, the king entered the hut and saw the sage sitting in verandah in deep introversion. Normally the king would have bowed down and left without disturbing the Yogi, but on that fateful day due to the presence of Kali in his crown, the refusal of the sage to welcome him annoyed the king in its extreme. He took sage's trance as his insult and shouted, "O fool, get up. Respect your king. Why are you sitting like a dead stone?" But how could a person in samadhi know outer world!Seeing no movements on the part of the sage, the King lost his temper and mental poise. The king saw a dead snake lying near the seat of the sage. And no one knows what went through the mind of the king; he picked up the dead snake and put it around the neck of the sage. Thus having insulted the sage, the king returned to his palace.
After some time the son of the sage returned from his errand, and was shocked to see the dead snake around his father's neck. Exasperated, the son sent the deadly curse, "Whosoever has done this ghastly act that person will be killed within seven days by the poisonous bite of Serpent Takshaka Nag." He uttered these words thrice and completed his vow by reciting a mantra to invite the deadly serpent to do his duty. The truthful and agitated son's words were sure to be true!
After some time the sage came out from his trance and found his son extremely upset on certain matter. "What is troubling you my son", inquired the father. The son narrated the whole episode of his father's samadhi and finding the dead snake around his neck. He also told his father how he had sent the deadly curse to end the life the miscreant. The senior sage was extremely saddened at the hasty and immature behavior of his son, but could do nothing then.
The beginning of Dark Age (Kali Yuga)
Here on returning to his palace as soon as King Parikshita removed his crown, as soon as he was freed from the deluding influence of Kali, he regretted the act of putting the dead snake around sage's neck. He was contemplating to go to the ashram to beg pardon for his misadventure when the news reached the palace of the curse sent on the person involved in the misdeed. The king knew now that he had only seven days to live!
The king realized the power of Kali and his clever ploy. The king was not so much afraid of the death but was more concerned about the very short time he had to undertake any measure as an appropriate penance. The scripture had ordained every noble soul to seek liberation from the snares of worldliness before death, but the king had no time. Who would impart him that Ultimate Knowledge of God in such a short period of seven days!
Thus dejected the king called his advisers to his chamber. Many suggestions and advice were given, but of no avail. The tired king went to the sage and falling at his feet begged, "O, noble sage, I have committed a great mistake, but no mistake is big enough that no solution can be found to rectify it. I beg of you to tell me about the path of liberation now that I have only seven days to live."
The Bhagavatam(The Discourses that leads to Liberation)
The compassionate sage was touched to the heart; he pacified the king and said, "O noble king, great harm is done to you by the hasty behavior of my immature son. But as you rightly said, there is a solution for your predicament. If you sincerely listen the nectar-like words and stories of Bhagavatam your life will be fulfilled."
However, for this the king must renounce his luxury of the palace, and as a sadhaka should approach the sage Shukadeva with due humility and yearning. The king therefore, decided to follow the path of renunciation and devotion for his final liberation.
The sage Shukadeva was a Paramhamsa, a realized soul, with tremendous spiritual power and devotion to God. With his companions he was camping on the banks of Holy Ganges when the king reached there. Prostrating before the sage, king Parikshita, now a spiritual aspirant saluted the sage with a humble request to enlighten him about highest Truth, about God, and about Atman and Paramatman. He told the sage he had only seven days to get this knowledge. "Be graceful, O kind-hearted soul and lead me from darkness to light."
The all-compassionate Shukadeva was moved with the intensity and sincerity of cry of the king, which came from the depth of the heart. Assuring the king the sage said, "O king, do not grieve and do not fear. For in this Dark Age of Kali I have found a simple and sure method to reach the God. Leading simple life, serving the needy and in distress, renouncing all worldly desires and getting immersed in the repetition of Lord's Name one can cross the ocean of worldliness -the samsara-sagara- and reach the blissful abode in the Heaven-Vaikuntha. Even if one just listens to the stories of the Lord his grief is conquered and the person starts experiencing bliss.
Thus all arrangements were made; the stage was decorated for Shukadeva to take his seat and deliver his daily discourses. From morning to noon and from afternoon to evening, in two sessions, the stories of God's incarnation and Lila were recited with great devotion. Gradually the dirt of worldliness and ignorance was wiped out and the king Parikshita tasted the nectar of pure joy. He was soon freed from all worldly anxieties and troubles. His mind became purer and on the seventh day he was already 'Free'. The serpent Takshaka reached the king in a disguised form of a worm in a fruit and bit the king on the seventh day. But it was too late! The king had already reached the abode of Lord at Vaikuntha!
Namaste' After some time the son of the sage returned from his errand, and was shocked to see the dead snake around his father's neck. Exasperated, the son sent the deadly curse, "Whosoever has done this ghastly act that person will be killed within seven days by the poisonous bite of Serpent Takshaka Nag." He uttered these words thrice and completed his vow by reciting a mantra to invite the deadly serpent to do his duty. The truthful and agitated son's words were sure to be true!After some time the sage came out from his trance and found his son extremely upset on certain matter. "What is troubling you my son", inquired the father. The son narrated the whole episode of his father's samadhi and finding the dead snake around his neck. He also told his father how he had sent the deadly curse to end the life the miscreant. The senior sage was extremely saddened at the hasty and immature behavior of his son, but could do nothing then.The beginning of Dark Age (Kali Yuga)Here on returning to his palace as soon as King Parikshita removed his crown, as soon as he was freed from the deluding influence of Kali, he regretted the act of putting the dead snake around sage's neck. He was contemplating to go to the ashram to beg pardon for his misadventure when the news reached the palace of the curse sent on the person involved in the misdeed. The king knew now that he had only seven days to live!The king realized the power of Kali and his clever ploy. The king was not so much afraid of the death but was more concerned about the very short time he had to undertake any measure as an appropriate penance. The scripture had ordained every noble soul to seek liberation from the snares of worldliness before death, but the king had no time. Who would impart him that Ultimate Knowledge of God in such a short period of seven days!Thus dejected the king called his advisers to his chamber. Many suggestions and advice were given, but of no avail. The tired king went to the sage and falling at his feet begged, "O, noble sage, I have committed a great mistake, but no mistake is big enough that no solution can be found to rectify it. I beg of you to tell me about the path of liberation now that I have only seven days to live."The Bhagavatam(The Discourses that leads to Liberation)The compassionate sage was touched to the heart; he pacified the king and said, "O noble king, great harm is done to you by the hasty behavior of my immature son. But as you rightly said, there is a solution for your predicament. If you sincerely listen the nectar-like words and stories of Bhagavatam your life will be fulfilled."However, for this the king must renounce his luxury of the palace, and as a sadhaka should approach the sage Shukadeva with due humility and yearning. The king therefore, decided to follow the path of renunciation and devotion for his final liberation.The sage Shukadeva was a Paramhamsa, a realized soul, with tremendous spiritual power and devotion to God. With his companions he was camping on the banks of Holy Ganges when the king reached there. Prostrating before the sage, king Parikshita, now a spiritual aspirant saluted the sage with a humble request to enlighten him about highest Truth, about God, and about Atman and Paramatman. He told the sage he had only seven days to get this knowledge. "Be graceful, O kind-hearted soul and lead me from darkness to light."The all-compassionate Shukadeva was moved with the intensity and sincerity of cry of the king, which came from the depth of the heart. Assuring the king the sage said, "O king, do not grieve and do not fear. For in this Dark Age of Kali I have found a simple and sure method to reach the God. Leading simple life, serving the needy and in distress, renouncing all worldly desires and getting immersed in the repetition of Lord's Name one can cross the ocean of worldliness -the samsara-sagara- and reach the blissful abode in the Heaven-Vaikuntha. Even if one just listens to the stories of the Lord his grief is conquered and the person starts experiencing bliss.Thus all arrangements were made; the stage was decorated for Shukadeva to take his seat and deliver his daily discourses. From morning to noon and from afternoon to evening, in two sessions, the stories of God's incarnation and Lila were recited with great devotion. Gradually the dirt of worldliness and ignorance was wiped out and the king Parikshita tasted the nectar of pure joy. He was soon freed from all worldly anxieties and troubles. His mind became purer and on the seventh day he was already 'Free'. The serpent Takshaka reached the king in a disguised form of a worm in a fruit and bit the king on the seventh day. But it was too late! The king had already reached the abode of Lord at Vaikuntha! Namaste'
Five Pandavas and their wife Draupadi survived in the Great War of Mahabharata, while all the Kauravas and the sons of Pandavas died. Abhimanyu, son of Arjuna, also died. However, Uttara, wife of Abhimanyu, was carrying the seed of her husband in her womb. Although Ashwatthama, son of Guru Drona, tried to kill the fetus in the womb of Uttara, Sri Krishna revived the child with his spiritual power.
The child of Uttara and Abhimanyu was born as Parikshita. Then in Dwaraka Sri Krishna left the mortal body after being hit by a poisonous arrow of a hunter. This is the story of the period C. 3200 BCE. Kali Yuga, the Dark Age, descended with the demise of Sri Krishna.
Story of King Parikshita
The child Parikshita grew as a healthy, intelligent, and brave prince. He succeeded King Yudhishthira, the Pandava King, to the throne of Hastinapur. For many years, Parikshita ruled with love, care, and compassion towards all. All over, in his kingdom, there was peace and prosperity.
In such an atmosphere of righteousness (dharma), Kali, representing the sinful elements of lust and greed, jealousy and hatred, found it extremely difficult to establish his rule. Therefore, he decided to play tricks to corrupt the king and the people of Hastinapur.
Kali went on rampage with killing of fetuses, insulting the Brahmins, and injuring the cows. To put an end to the atrocious and malicious Kali, King Parikshita one day confronts the Kali and decides to put and end to his life. Kali begs for the pardon and agrees to leave the kingdom of Hastinapur. However, taking advantage of the softhearted King Parikshita, the clever Kali asks for some place to reside. Parikshita permits him to dwell in the places like wine shops and gambling dens, houses of ill repute and prostitution, and in greed and corruption.
As gold is taken to be the symbol of 'greed and corruption', Kali, without any delay, entered the golden crown of the King! King Parikshita was unaware of this clever ploy of Kali. Thus, whenever the king wore the golden crown on his head his mind wavered and he had such thoughts as lust, greed, indecision, and indiscretion.
In such a state of mind, once the king, with the royal crown over his head, went for hunting. After a strenuous day in the forest he did not find any game despite long chases. Tired and dejected the king reached the hut of a sage in the hope of some refreshments and cold drinking water.
The ashram belonged to a sage of high austerity and wisdom. However, when king Parikshita reached there the sage was in a state of deep meditation, in fact in samadhi. He was oblivious to the outer senses and therefore was not aware of the entry of the King in his ashram.
The king called out, "Is anyone home?" Getting no reply, the king entered the hut and saw the sage sitting in verandah in deep introversion. Normally the king would have bowed down and left without disturbing the Yogi, but on that fateful day due to the presence of Kali in his crown, the refusal of the sage to welcome him annoyed the king in its extreme. He took sage's trance as his insult and shouted, "O fool, get up. Respect your king. Why are you sitting like a dead stone?" But how could a person in samadhi know outer world!
Seeing no movements on the part of the sage, the King lost his temper and mental poise. The king saw a dead snake lying near the seat of the sage. And no one knows what went through the mind of the king; he picked up the dead snake and put it around the neck of the sage. Thus having insulted the sage, the king returned to his palace.
Story of King Parikshita and Beginning of Dark Age (Kali Yuga)Five Pandavas and their wife Draupadi survived in the Great War of Mahabharata, while all the Kauravas and the sons of Pandavas died. Abhimanyu, son of Arjuna, also died. However, Uttara, wife of Abhimanyu, was carrying the seed of her husband in her womb. Although Ashwatthama, son of Guru Drona, tried to kill the fetus in the womb of Uttara, Sri Krishna revived the child with his spiritual power.The child of Uttara and Abhimanyu was born as Parikshita. Then in Dwaraka Sri Krishna left the mortal body after being hit by a poisonous arrow of a hunter. This is the story of the period C. 3200 BCE. Kali Yuga, the Dark Age, descended with the demise of Sri Krishna.Story of King ParikshitaThe child Parikshita grew as a healthy, intelligent, and brave prince. He succeeded King Yudhishthira, the Pandava King, to the throne of Hastinapur. For many years, Parikshita ruled with love, care, and compassion towards all. All over, in his kingdom, there was peace and prosperity.In such an atmosphere of righteousness (dharma), Kali, representing the sinful elements of lust and greed, jealousy and hatred, found it extremely difficult to establish his rule. Therefore, he decided to play tricks to corrupt the king and the people of Hastinapur.Kali went on rampage with killing of fetuses, insulting the Brahmins, and injuring the cows. To put an end to the atrocious and malicious Kali, King Parikshita one day confronts the Kali and decides to put and end to his life. Kali begs for the pardon and agrees to leave the kingdom of Hastinapur. However, taking advantage of the softhearted King Parikshita, the clever Kali asks for some place to reside. Parikshita permits him to dwell in the places like wine shops and gambling dens, houses of ill repute and prostitution, and in greed and corruption.As gold is taken to be the symbol of 'greed and corruption', Kali, without any delay, entered the golden crown of the King! King Parikshita was unaware of this clever ploy of Kali. Thus, whenever the king wore the golden crown on his head his mind wavered and he had such thoughts as lust, greed, indecision, and indiscretion.In such a state of mind, once the king, with the royal crown over his head, went for hunting. After a strenuous day in the forest he did not find any game despite long chases. Tired and dejected the king reached the hut of a sage in the hope of some refreshments and cold drinking water. The ashram belonged to a sage of high austerity and wisdom. However, when king Parikshita reached there the sage was in a state of deep meditation, in fact in samadhi. He was oblivious to the outer senses and therefore was not aware of the entry of the King in his ashram.The king called out, "Is anyone home?" Getting no reply, the king entered the hut and saw the sage sitting in verandah in deep introversion. Normally the king would have bowed down and left without disturbing the Yogi, but on that fateful day due to the presence of Kali in his crown, the refusal of the sage to welcome him annoyed the king in its extreme. He took sage's trance as his insult and shouted, "O fool, get up. Respect your king. Why are you sitting like a dead stone?" But how could a person in samadhi know outer world!Seeing no movements on the part of the sage, the King lost his temper and mental poise. The king saw a dead snake lying near the seat of the sage. And no one knows what went through the mind of the king; he picked up the dead snake and put it around the neck of the sage. Thus having insulted the sage, the king returned to his palace.
After some time the son of the sage returned from his errand, and was shocked to see the dead snake around his father's neck. Exasperated, the son sent the deadly curse, "Whosoever has done this ghastly act that person will be killed within seven days by the poisonous bite of Serpent Takshaka Nag." He uttered these words thrice and completed his vow by reciting a mantra to invite the deadly serpent to do his duty. The truthful and agitated son's words were sure to be true!
After some time the sage came out from his trance and found his son extremely upset on certain matter. "What is troubling you my son", inquired the father. The son narrated the whole episode of his father's samadhi and finding the dead snake around his neck. He also told his father how he had sent the deadly curse to end the life the miscreant. The senior sage was extremely saddened at the hasty and immature behavior of his son, but could do nothing then.
The beginning of Dark Age (Kali Yuga)
Here on returning to his palace as soon as King Parikshita removed his crown, as soon as he was freed from the deluding influence of Kali, he regretted the act of putting the dead snake around sage's neck. He was contemplating to go to the ashram to beg pardon for his misadventure when the news reached the palace of the curse sent on the person involved in the misdeed. The king knew now that he had only seven days to live!
The king realized the power of Kali and his clever ploy. The king was not so much afraid of the death but was more concerned about the very short time he had to undertake any measure as an appropriate penance. The scripture had ordained every noble soul to seek liberation from the snares of worldliness before death, but the king had no time. Who would impart him that Ultimate Knowledge of God in such a short period of seven days!
Thus dejected the king called his advisers to his chamber. Many suggestions and advice were given, but of no avail. The tired king went to the sage and falling at his feet begged, "O, noble sage, I have committed a great mistake, but no mistake is big enough that no solution can be found to rectify it. I beg of you to tell me about the path of liberation now that I have only seven days to live."
The Bhagavatam(The Discourses that leads to Liberation)
The compassionate sage was touched to the heart; he pacified the king and said, "O noble king, great harm is done to you by the hasty behavior of my immature son. But as you rightly said, there is a solution for your predicament. If you sincerely listen the nectar-like words and stories of Bhagavatam your life will be fulfilled."
However, for this the king must renounce his luxury of the palace, and as a sadhaka should approach the sage Shukadeva with due humility and yearning. The king therefore, decided to follow the path of renunciation and devotion for his final liberation.
The sage Shukadeva was a Paramhamsa, a realized soul, with tremendous spiritual power and devotion to God. With his companions he was camping on the banks of Holy Ganges when the king reached there. Prostrating before the sage, king Parikshita, now a spiritual aspirant saluted the sage with a humble request to enlighten him about highest Truth, about God, and about Atman and Paramatman. He told the sage he had only seven days to get this knowledge. "Be graceful, O kind-hearted soul and lead me from darkness to light."
The all-compassionate Shukadeva was moved with the intensity and sincerity of cry of the king, which came from the depth of the heart. Assuring the king the sage said, "O king, do not grieve and do not fear. For in this Dark Age of Kali I have found a simple and sure method to reach the God. Leading simple life, serving the needy and in distress, renouncing all worldly desires and getting immersed in the repetition of Lord's Name one can cross the ocean of worldliness -the samsara-sagara- and reach the blissful abode in the Heaven-Vaikuntha. Even if one just listens to the stories of the Lord his grief is conquered and the person starts experiencing bliss.
Thus all arrangements were made; the stage was decorated for Shukadeva to take his seat and deliver his daily discourses. From morning to noon and from afternoon to evening, in two sessions, the stories of God's incarnation and Lila were recited with great devotion. Gradually the dirt of worldliness and ignorance was wiped out and the king Parikshita tasted the nectar of pure joy. He was soon freed from all worldly anxieties and troubles. His mind became purer and on the seventh day he was already 'Free'. The serpent Takshaka reached the king in a disguised form of a worm in a fruit and bit the king on the seventh day. But it was too late! The king had already reached the abode of Lord at Vaikuntha!
Namaste' After some time the son of the sage returned from his errand, and was shocked to see the dead snake around his father's neck. Exasperated, the son sent the deadly curse, "Whosoever has done this ghastly act that person will be killed within seven days by the poisonous bite of Serpent Takshaka Nag." He uttered these words thrice and completed his vow by reciting a mantra to invite the deadly serpent to do his duty. The truthful and agitated son's words were sure to be true!After some time the sage came out from his trance and found his son extremely upset on certain matter. "What is troubling you my son", inquired the father. The son narrated the whole episode of his father's samadhi and finding the dead snake around his neck. He also told his father how he had sent the deadly curse to end the life the miscreant. The senior sage was extremely saddened at the hasty and immature behavior of his son, but could do nothing then.The beginning of Dark Age (Kali Yuga)Here on returning to his palace as soon as King Parikshita removed his crown, as soon as he was freed from the deluding influence of Kali, he regretted the act of putting the dead snake around sage's neck. He was contemplating to go to the ashram to beg pardon for his misadventure when the news reached the palace of the curse sent on the person involved in the misdeed. The king knew now that he had only seven days to live!The king realized the power of Kali and his clever ploy. The king was not so much afraid of the death but was more concerned about the very short time he had to undertake any measure as an appropriate penance. The scripture had ordained every noble soul to seek liberation from the snares of worldliness before death, but the king had no time. Who would impart him that Ultimate Knowledge of God in such a short period of seven days!Thus dejected the king called his advisers to his chamber. Many suggestions and advice were given, but of no avail. The tired king went to the sage and falling at his feet begged, "O, noble sage, I have committed a great mistake, but no mistake is big enough that no solution can be found to rectify it. I beg of you to tell me about the path of liberation now that I have only seven days to live."The Bhagavatam(The Discourses that leads to Liberation)The compassionate sage was touched to the heart; he pacified the king and said, "O noble king, great harm is done to you by the hasty behavior of my immature son. But as you rightly said, there is a solution for your predicament. If you sincerely listen the nectar-like words and stories of Bhagavatam your life will be fulfilled."However, for this the king must renounce his luxury of the palace, and as a sadhaka should approach the sage Shukadeva with due humility and yearning. The king therefore, decided to follow the path of renunciation and devotion for his final liberation.The sage Shukadeva was a Paramhamsa, a realized soul, with tremendous spiritual power and devotion to God. With his companions he was camping on the banks of Holy Ganges when the king reached there. Prostrating before the sage, king Parikshita, now a spiritual aspirant saluted the sage with a humble request to enlighten him about highest Truth, about God, and about Atman and Paramatman. He told the sage he had only seven days to get this knowledge. "Be graceful, O kind-hearted soul and lead me from darkness to light."The all-compassionate Shukadeva was moved with the intensity and sincerity of cry of the king, which came from the depth of the heart. Assuring the king the sage said, "O king, do not grieve and do not fear. For in this Dark Age of Kali I have found a simple and sure method to reach the God. Leading simple life, serving the needy and in distress, renouncing all worldly desires and getting immersed in the repetition of Lord's Name one can cross the ocean of worldliness -the samsara-sagara- and reach the blissful abode in the Heaven-Vaikuntha. Even if one just listens to the stories of the Lord his grief is conquered and the person starts experiencing bliss.Thus all arrangements were made; the stage was decorated for Shukadeva to take his seat and deliver his daily discourses. From morning to noon and from afternoon to evening, in two sessions, the stories of God's incarnation and Lila were recited with great devotion. Gradually the dirt of worldliness and ignorance was wiped out and the king Parikshita tasted the nectar of pure joy. He was soon freed from all worldly anxieties and troubles. His mind became purer and on the seventh day he was already 'Free'. The serpent Takshaka reached the king in a disguised form of a worm in a fruit and bit the king on the seventh day. But it was too late! The king had already reached the abode of Lord at Vaikuntha! Namaste'
Sri Krishna Tells The Gita
Birth of the Gita
To everyone's surprise, in this war for righteousness, in the beginning Arjuna, the great and brave warrior, finds himself suddenly overwhelmed with the feeling of mental depression, grief, and fear when he realizes that he has to fight with his close relatives - brothers, uncles, and Teachers - present as his enemies. Arjuna is greatly disturbed about the outcome of the war; destruction and death that was sure to follow. He thought it 'prudent' to retire to forest rather than kill his own near and dear ones.
It is such a dramatic setting that we get the start to Bhagavad-Gita. The brave warrior Arjuna, with Lord Krishna as his charioteer, is standing between the two arrayed armies ready to start the battle, and then Arjuna lays down his arms to retire at the back of his chariot! Trembling with nervousness and anxiety, unable to lift his mighty bow -Gandiva - he pleads to escape from the consequences of the war. His emotions of love for the near ones, his concepts of duty and Dharma, all appear to be confusing to himself. He is unable to determine the correct approach in this piquant situation of grave urgency and emergency.
Therefore he turns to Sri Krishna, his friend, his teacher, and his all: "How can I kill them? Will it not be proper to give up this whole kingdom, smacking of blood of my own relatives, and retire to forest in peace? O Krishna, I am unable to decide my further plan of action. I surrender myself at your holy feet. O Lord, please guide me through this difficult uncertainty as I am your disciple and you are my Teacher."
Sri Krishna Tells The Gita
Thus, when Arjuna surrenders himself at the feet of the Lord, Sri Krishna says, "O Brave one, why this infatuation at this hour! Why have you given yourself to this unmanliness and cowardice? Do not think that by your high talk of 'renunciation and retiring to forest' people would adore you and call you noble and intelligent. On the contrary, for centuries to come, blame would be put on you for running away from the battle field. Generation after generation, people would laugh at you and make fun of your unmanly flight."
Srimad Bhagavad-Gita, Chapter II, verse 2 and 3:
"In such a crisis, whence comes upon thee, O Arjuna, this dejection, un-Aryan-like, disgraceful, and contrary to the attainment of heaven?"
"Yield not to unmanliness, O son of Kunti! Ill doth it become thee. Cast off this mean faint-heartedness and arise, O scorcher of thine enemies."
On listening to this rebuke, Arjuna steadies himself, and further dialogue between Lord Krishna and Arjuna follows in subsequent chapters. Thus the Gita consists of eighteen - 18 - chapters and a total of 700 verses contained in them. (In fact, Gita consists of a dialogue between our lower self and the Higher Self.)
Arjuna puts many question about the goal in life, aim of human birth, about the nature of Duty and Work, about the Self - Atman - and about the four Yogas viz. Jnana-Yoga, Raja-Yoga, Karma-Yoga, and Bhakti-Yoga.
Chapters II through IX deal with Karma-Yoga - Yoga of selfless action - vis-a-vis Jnana-Yoga. Sri Krishna exhorts Arjuna to fight the war without thinking of the consequences. "Your duty is, and you have right only, to fight; you do not have control over the outcome", says the Lord. The duty of a person as a Karma Yogi is to do the allotted work as worship without expecting any definite fruits thereof. Selfless work done with full heart and perfection is the best way for the worldly person to realize his inner Self. In fact efficiency in work itself is a Yoga!
Those persons should embrace the life of renunciation (monasticism) in whom impressions of the past lives have created such attraction. But other persons who have no such tendency, persons in whom the past impressions of sense enjoyment persist, such aspirants - sadhakas - are not yet fit to take to life of sanyasins. Such persons actually, after some progress on the path of total renunciation -sanyasa, may get entangled in a tamasic inactivity - lazy life of hypocrisy. Such people do more harm than good to the cause of spirituality, religion, and social progress.
For such people, which are in majority at a given point of time, Sri Krishna advocates Nishkam Karma Yoga - Yoga of selfless action - as the ideal path to realize the Truth. Allotted work done without motives, the work done without expecting or thinking about its result, purifies the mind that makes the person gradually fit to see the value of reason and benefit of renouncing the work itself!. Unless all mental desires and tendencies to enjoy sense pleasures are controlled and rooted out, a person does not become fit for final stage of Liberation. Yoga makes the person fit through action, devotion, contemplation, meditation , and discrimination to sharpen his reason, develop intuitive power of acquiring knowledge, and to transcend the mind itself!
Theory of Incarnation
In chapter IV, verse 7 and 8, Sri Krishna says:
"Arjuna, whenever there is decline of righteousness, and unrighteousness is in the ascendant, then I body Myself forth,""For the protection of the virtuous, for the destruction of evil-doers, and for establishing Dharma (righteousness) on a firm footing, I am born from age to age."
This concept of Divine Incarnation - Avatar - is at the very root of religiosity prevalent all over India. This hope that the Lord will come to the help and rescue of His devotees, and corrupt and greedy would be punished; that the Truth alone would prevail in the end and not the untruth, has had kept the flame of spirituality burning through the dark ages of foreign aggression and servitude. One should understand that Dharma here means attempting to seek our own higher self. From animal tendencies to Divine plane through human growth, this is the journey. Materialism, excessive involvement in sense enjoyment, and identification of ourselves as body-mind complex means 'unrighteousness is in the ascendant'. This excess involvement in senses means evil, greed, and corruption. Sri Krishna shows us the path: How to rise above these senses and transcend them to realize our higher state of consciousness - Atman.
Gradually the discussion centres around the real nature of man and paths to seek the same. Says Sri Krishna, "O Arjuna, you are not this body, you are not this mind; you are ever pure, unchanging eternal Self, Atman. This Atman is covered with delusion/illusion of ignorance and comes to identify itself as body-mind complex. Therefore, when you say 'you will kill them, or get killed by them, you are actually telling a lie. The Atman is never killed, nor does it kill anybody."
This body is like worn out clothes which the Atman changes as we change our old garments!
Then Sri Krishna goes on elaborating the ways to realize self as Self by undertaking various spiritual disciplines. By proper control of senses, by way of renunciation and discrimination, and by constant practice it is possible to steady and control the mind and realize the higher Reality. The same end can be reached by Yoga of action and Yoga of devotion.
In chapter XI there is a wonderful description of Lord Krishna revealing Himself to Arjuna as "Virat" - all pervading Reality. This Universal or Cosmic Form of Sri Krishna relates to three aspects of 1) shristi - creation, 2) sthiti - maintenance, and 3) vinash - destruction of all the worlds. The terrifying aspect of this Self makes Arjuna shudder with fear, and hence the Lord also reveals His most beautiful form that is full of bliss, beatitude, and serenity.
Chapter XII lays stress on the path of devotion - Bhakti Yoga - and emphasizes qualifications and virtues of a Bhakta.
Thus the Gita is a summary of all knowledge contained in the Vedas and Upanishads. The Gita is translated in many languages including the English. Many learned scholars and spiritually illumined souls have written commentaries on this Universal Gospel of Perennial Philosophy. Depending upon the priority and emphasis, some advocate Jnana-Yoga as the essence of Gita, while majority of the people thinks that the Gita expounds doctrine of Karma Yoga at its best.
In recent times Swami Vivekananda has commented that the Gita exhorts everyone of us to arise, awake, and fight our unmanliness so that we emerge as active and strong Karma Yogis. We become true spiritual seekers to realize our true nature as Atman and thereby do immense good to the world.
In the last chapter XVIII, Sri Krishna asks Arjuna, "Are your doubts cleared? O Arjuna are you freed from the delusory ideas regarding your true nature?"
And the grateful Arjuna, full of bliss with recent realization of the true knowledge declares:
"Yes, my lord. My ignorance has vanished. Destroyed is my delusion, and I have gained my memory through Thy Grace. O steadfast, I am firm; my doubts are gone. Thy will be done." Thus, when Arjuna surrenders himself at the feet of the Lord, Sri Krishna says, "O Brave one, why this infatuation at this hour! Why have you given yourself to this unmanliness and cowardice? Do not think that by your high talk of 'renunciation and retiring to forest' people would adore you and call you noble and intelligent. On the contrary, for centuries to come, blame would be put on you for running away from the battle field. Generation after generation, people would laugh at you and make fun of your unmanly flight."Srimad Bhagavad-Gita, Chapter II, verse 2 and 3:"In such a crisis, whence comes upon thee, O Arjuna, this dejection, un-Aryan-like, disgraceful, and contrary to the attainment of heaven?""Yield not to unmanliness, O son of Kunti! Ill doth it become thee. Cast off this mean faint-heartedness and arise, O scorcher of thine enemies."On listening to this rebuke, Arjuna steadies himself, and further dialogue between Lord Krishna and Arjuna follows in subsequent chapters. Thus the Gita consists of eighteen - 18 - chapters and a total of 700 verses contained in them. (In fact, Gita consists of a dialogue between our lower self and the Higher Self.)Arjuna puts many question about the goal in life, aim of human birth, about the nature of Duty and Work, about the Self - Atman - and about the four Yogas viz. Jnana-Yoga, Raja-Yoga, Karma-Yoga, and Bhakti-Yoga.Chapters II through IX deal with Karma-Yoga - Yoga of selfless action - vis-a-vis Jnana-Yoga. Sri Krishna exhorts Arjuna to fight the war without thinking of the consequences. "Your duty is, and you have right only, to fight; you do not have control over the outcome", says the Lord. The duty of a person as a Karma Yogi is to do the allotted work as worship without expecting any definite fruits thereof. Selfless work done with full heart and perfection is the best way for the worldly person to realize his inner Self. In fact efficiency in work itself is a Yoga!Those persons should embrace the life of renunciation (monasticism) in whom impressions of the past lives have created such attraction. But other persons who have no such tendency, persons in whom the past impressions of sense enjoyment persist, such aspirants - sadhakas - are not yet fit to take to life of sanyasins. Such persons actually, after some progress on the path of total renunciation -sanyasa, may get entangled in a tamasic inactivity - lazy life of hypocrisy. Such people do more harm than good to the cause of spirituality, religion, and social progress.For such people, which are in majority at a given point of time, Sri Krishna advocates Nishkam Karma Yoga - Yoga of selfless action - as the ideal path to realize the Truth. Allotted work done without motives, the work done without expecting or thinking about its result, purifies the mind that makes the person gradually fit to see the value of reason and benefit of renouncing the work itself!. Unless all mental desires and tendencies to enjoy sense pleasures are controlled and rooted out, a person does not become fit for final stage of Liberation. Yoga makes the person fit through action, devotion, contemplation, meditation , and discrimination to sharpen his reason, develop intuitive power of acquiring knowledge, and to transcend the mind itself!Theory of IncarnationIn chapter IV, verse 7 and 8, Sri Krishna says:"Arjuna, whenever there is decline of righteousness, and unrighteousness is in the ascendant, then I body Myself forth,""For the protection of the virtuous, for the destruction of evil-doers, and for establishing Dharma (righteousness) on a firm footing, I am born from age to age."This concept of Divine Incarnation - Avatar - is at the very root of religiosity prevalent all over India. This hope that the Lord will come to the help and rescue of His devotees, and corrupt and greedy would be punished; that the Truth alone would prevail in the end and not the untruth, has had kept the flame of spirituality burning through the dark ages of foreign aggression and servitude. One should understand that Dharma here means attempting to seek our own higher self. From animal tendencies to Divine plane through human growth, this is the journey. Materialism, excessive involvement in sense enjoyment, and identification of ourselves as body-mind complex means 'unrighteousness is in the ascendant'. This excess involvement in senses means evil, greed, and corruption. Sri Krishna shows us the path: How to rise above these senses and transcend them to realize our higher state of consciousness - Atman.Gradually the discussion centres around the real nature of man and paths to seek the same. Says Sri Krishna, "O Arjuna, you are not this body, you are not this mind; you are ever pure, unchanging eternal Self, Atman. This Atman is covered with delusion/illusion of ignorance and comes to identify itself as body-mind complex. Therefore, when you say 'you will kill them, or get killed by them, you are actually telling a lie. The Atman is never killed, nor does it kill anybody."This body is like worn out clothes which the Atman changes as we change our old garments!Then Sri Krishna goes on elaborating the ways to realize self as Self by undertaking various spiritual disciplines. By proper control of senses, by way of renunciation and discrimination, and by constant practice it is possible to steady and control the mind and realize the higher Reality. The same end can be reached by Yoga of action and Yoga of devotion.In chapter XI there is a wonderful description of Lord Krishna revealing Himself to Arjuna as "Virat" - all pervading Reality. This Universal or Cosmic Form of Sri Krishna relates to three aspects of 1) shristi - creation, 2) sthiti - maintenance, and 3) vinash - destruction of all the worlds. The terrifying aspect of this Self makes Arjuna shudder with fear, and hence the Lord also reveals His most beautiful form that is full of bliss, beatitude, and serenity.Chapter XII lays stress on the path of devotion - Bhakti Yoga - and emphasizes qualifications and virtues of a Bhakta.Thus the Gita is a summary of all knowledge contained in the Vedas and Upanishads. The Gita is translated in many languages including the English. Many learned scholars and spiritually illumined souls have written commentaries on this Universal Gospel of Perennial Philosophy. Depending upon the priority and emphasis, some advocate Jnana-Yoga as the essence of Gita, while majority of the people thinks that the Gita expounds doctrine of Karma Yoga at its best.In recent times Swami Vivekananda has commented that the Gita exhorts everyone of us to arise, awake, and fight our unmanliness so that we emerge as active and strong Karma Yogis. We become true spiritual seekers to realize our true nature as Atman and thereby do immense good to the world.In the last chapter XVIII, Sri Krishna asks Arjuna, "Are your doubts cleared? O Arjuna are you freed from the delusory ideas regarding your true nature?"And the grateful Arjuna, full of bliss with recent realization of the true knowledge declares:"Yes, my lord. My ignorance has vanished. Destroyed is my delusion, and I have gained my memory through Thy Grace. O steadfast, I am firm; my doubts are gone. Thy will be done."
To everyone's surprise, in this war for righteousness, in the beginning Arjuna, the great and brave warrior, finds himself suddenly overwhelmed with the feeling of mental depression, grief, and fear when he realizes that he has to fight with his close relatives - brothers, uncles, and Teachers - present as his enemies. Arjuna is greatly disturbed about the outcome of the war; destruction and death that was sure to follow. He thought it 'prudent' to retire to forest rather than kill his own near and dear ones.
It is such a dramatic setting that we get the start to Bhagavad-Gita. The brave warrior Arjuna, with Lord Krishna as his charioteer, is standing between the two arrayed armies ready to start the battle, and then Arjuna lays down his arms to retire at the back of his chariot! Trembling with nervousness and anxiety, unable to lift his mighty bow -Gandiva - he pleads to escape from the consequences of the war. His emotions of love for the near ones, his concepts of duty and Dharma, all appear to be confusing to himself. He is unable to determine the correct approach in this piquant situation of grave urgency and emergency.
Therefore he turns to Sri Krishna, his friend, his teacher, and his all: "How can I kill them? Will it not be proper to give up this whole kingdom, smacking of blood of my own relatives, and retire to forest in peace? O Krishna, I am unable to decide my further plan of action. I surrender myself at your holy feet. O Lord, please guide me through this difficult uncertainty as I am your disciple and you are my Teacher."
Sri Krishna Tells The Gita
Thus, when Arjuna surrenders himself at the feet of the Lord, Sri Krishna says, "O Brave one, why this infatuation at this hour! Why have you given yourself to this unmanliness and cowardice? Do not think that by your high talk of 'renunciation and retiring to forest' people would adore you and call you noble and intelligent. On the contrary, for centuries to come, blame would be put on you for running away from the battle field. Generation after generation, people would laugh at you and make fun of your unmanly flight."
Srimad Bhagavad-Gita, Chapter II, verse 2 and 3:
"In such a crisis, whence comes upon thee, O Arjuna, this dejection, un-Aryan-like, disgraceful, and contrary to the attainment of heaven?"
"Yield not to unmanliness, O son of Kunti! Ill doth it become thee. Cast off this mean faint-heartedness and arise, O scorcher of thine enemies."
On listening to this rebuke, Arjuna steadies himself, and further dialogue between Lord Krishna and Arjuna follows in subsequent chapters. Thus the Gita consists of eighteen - 18 - chapters and a total of 700 verses contained in them. (In fact, Gita consists of a dialogue between our lower self and the Higher Self.)
Arjuna puts many question about the goal in life, aim of human birth, about the nature of Duty and Work, about the Self - Atman - and about the four Yogas viz. Jnana-Yoga, Raja-Yoga, Karma-Yoga, and Bhakti-Yoga.
Chapters II through IX deal with Karma-Yoga - Yoga of selfless action - vis-a-vis Jnana-Yoga. Sri Krishna exhorts Arjuna to fight the war without thinking of the consequences. "Your duty is, and you have right only, to fight; you do not have control over the outcome", says the Lord. The duty of a person as a Karma Yogi is to do the allotted work as worship without expecting any definite fruits thereof. Selfless work done with full heart and perfection is the best way for the worldly person to realize his inner Self. In fact efficiency in work itself is a Yoga!
Those persons should embrace the life of renunciation (monasticism) in whom impressions of the past lives have created such attraction. But other persons who have no such tendency, persons in whom the past impressions of sense enjoyment persist, such aspirants - sadhakas - are not yet fit to take to life of sanyasins. Such persons actually, after some progress on the path of total renunciation -sanyasa, may get entangled in a tamasic inactivity - lazy life of hypocrisy. Such people do more harm than good to the cause of spirituality, religion, and social progress.
For such people, which are in majority at a given point of time, Sri Krishna advocates Nishkam Karma Yoga - Yoga of selfless action - as the ideal path to realize the Truth. Allotted work done without motives, the work done without expecting or thinking about its result, purifies the mind that makes the person gradually fit to see the value of reason and benefit of renouncing the work itself!. Unless all mental desires and tendencies to enjoy sense pleasures are controlled and rooted out, a person does not become fit for final stage of Liberation. Yoga makes the person fit through action, devotion, contemplation, meditation , and discrimination to sharpen his reason, develop intuitive power of acquiring knowledge, and to transcend the mind itself!
Theory of Incarnation
In chapter IV, verse 7 and 8, Sri Krishna says:
"Arjuna, whenever there is decline of righteousness, and unrighteousness is in the ascendant, then I body Myself forth,""For the protection of the virtuous, for the destruction of evil-doers, and for establishing Dharma (righteousness) on a firm footing, I am born from age to age."
This concept of Divine Incarnation - Avatar - is at the very root of religiosity prevalent all over India. This hope that the Lord will come to the help and rescue of His devotees, and corrupt and greedy would be punished; that the Truth alone would prevail in the end and not the untruth, has had kept the flame of spirituality burning through the dark ages of foreign aggression and servitude. One should understand that Dharma here means attempting to seek our own higher self. From animal tendencies to Divine plane through human growth, this is the journey. Materialism, excessive involvement in sense enjoyment, and identification of ourselves as body-mind complex means 'unrighteousness is in the ascendant'. This excess involvement in senses means evil, greed, and corruption. Sri Krishna shows us the path: How to rise above these senses and transcend them to realize our higher state of consciousness - Atman.
Gradually the discussion centres around the real nature of man and paths to seek the same. Says Sri Krishna, "O Arjuna, you are not this body, you are not this mind; you are ever pure, unchanging eternal Self, Atman. This Atman is covered with delusion/illusion of ignorance and comes to identify itself as body-mind complex. Therefore, when you say 'you will kill them, or get killed by them, you are actually telling a lie. The Atman is never killed, nor does it kill anybody."
This body is like worn out clothes which the Atman changes as we change our old garments!
Then Sri Krishna goes on elaborating the ways to realize self as Self by undertaking various spiritual disciplines. By proper control of senses, by way of renunciation and discrimination, and by constant practice it is possible to steady and control the mind and realize the higher Reality. The same end can be reached by Yoga of action and Yoga of devotion.
In chapter XI there is a wonderful description of Lord Krishna revealing Himself to Arjuna as "Virat" - all pervading Reality. This Universal or Cosmic Form of Sri Krishna relates to three aspects of 1) shristi - creation, 2) sthiti - maintenance, and 3) vinash - destruction of all the worlds. The terrifying aspect of this Self makes Arjuna shudder with fear, and hence the Lord also reveals His most beautiful form that is full of bliss, beatitude, and serenity.
Chapter XII lays stress on the path of devotion - Bhakti Yoga - and emphasizes qualifications and virtues of a Bhakta.
Thus the Gita is a summary of all knowledge contained in the Vedas and Upanishads. The Gita is translated in many languages including the English. Many learned scholars and spiritually illumined souls have written commentaries on this Universal Gospel of Perennial Philosophy. Depending upon the priority and emphasis, some advocate Jnana-Yoga as the essence of Gita, while majority of the people thinks that the Gita expounds doctrine of Karma Yoga at its best.
In recent times Swami Vivekananda has commented that the Gita exhorts everyone of us to arise, awake, and fight our unmanliness so that we emerge as active and strong Karma Yogis. We become true spiritual seekers to realize our true nature as Atman and thereby do immense good to the world.
In the last chapter XVIII, Sri Krishna asks Arjuna, "Are your doubts cleared? O Arjuna are you freed from the delusory ideas regarding your true nature?"
And the grateful Arjuna, full of bliss with recent realization of the true knowledge declares:
"Yes, my lord. My ignorance has vanished. Destroyed is my delusion, and I have gained my memory through Thy Grace. O steadfast, I am firm; my doubts are gone. Thy will be done." Thus, when Arjuna surrenders himself at the feet of the Lord, Sri Krishna says, "O Brave one, why this infatuation at this hour! Why have you given yourself to this unmanliness and cowardice? Do not think that by your high talk of 'renunciation and retiring to forest' people would adore you and call you noble and intelligent. On the contrary, for centuries to come, blame would be put on you for running away from the battle field. Generation after generation, people would laugh at you and make fun of your unmanly flight."Srimad Bhagavad-Gita, Chapter II, verse 2 and 3:"In such a crisis, whence comes upon thee, O Arjuna, this dejection, un-Aryan-like, disgraceful, and contrary to the attainment of heaven?""Yield not to unmanliness, O son of Kunti! Ill doth it become thee. Cast off this mean faint-heartedness and arise, O scorcher of thine enemies."On listening to this rebuke, Arjuna steadies himself, and further dialogue between Lord Krishna and Arjuna follows in subsequent chapters. Thus the Gita consists of eighteen - 18 - chapters and a total of 700 verses contained in them. (In fact, Gita consists of a dialogue between our lower self and the Higher Self.)Arjuna puts many question about the goal in life, aim of human birth, about the nature of Duty and Work, about the Self - Atman - and about the four Yogas viz. Jnana-Yoga, Raja-Yoga, Karma-Yoga, and Bhakti-Yoga.Chapters II through IX deal with Karma-Yoga - Yoga of selfless action - vis-a-vis Jnana-Yoga. Sri Krishna exhorts Arjuna to fight the war without thinking of the consequences. "Your duty is, and you have right only, to fight; you do not have control over the outcome", says the Lord. The duty of a person as a Karma Yogi is to do the allotted work as worship without expecting any definite fruits thereof. Selfless work done with full heart and perfection is the best way for the worldly person to realize his inner Self. In fact efficiency in work itself is a Yoga!Those persons should embrace the life of renunciation (monasticism) in whom impressions of the past lives have created such attraction. But other persons who have no such tendency, persons in whom the past impressions of sense enjoyment persist, such aspirants - sadhakas - are not yet fit to take to life of sanyasins. Such persons actually, after some progress on the path of total renunciation -sanyasa, may get entangled in a tamasic inactivity - lazy life of hypocrisy. Such people do more harm than good to the cause of spirituality, religion, and social progress.For such people, which are in majority at a given point of time, Sri Krishna advocates Nishkam Karma Yoga - Yoga of selfless action - as the ideal path to realize the Truth. Allotted work done without motives, the work done without expecting or thinking about its result, purifies the mind that makes the person gradually fit to see the value of reason and benefit of renouncing the work itself!. Unless all mental desires and tendencies to enjoy sense pleasures are controlled and rooted out, a person does not become fit for final stage of Liberation. Yoga makes the person fit through action, devotion, contemplation, meditation , and discrimination to sharpen his reason, develop intuitive power of acquiring knowledge, and to transcend the mind itself!Theory of IncarnationIn chapter IV, verse 7 and 8, Sri Krishna says:"Arjuna, whenever there is decline of righteousness, and unrighteousness is in the ascendant, then I body Myself forth,""For the protection of the virtuous, for the destruction of evil-doers, and for establishing Dharma (righteousness) on a firm footing, I am born from age to age."This concept of Divine Incarnation - Avatar - is at the very root of religiosity prevalent all over India. This hope that the Lord will come to the help and rescue of His devotees, and corrupt and greedy would be punished; that the Truth alone would prevail in the end and not the untruth, has had kept the flame of spirituality burning through the dark ages of foreign aggression and servitude. One should understand that Dharma here means attempting to seek our own higher self. From animal tendencies to Divine plane through human growth, this is the journey. Materialism, excessive involvement in sense enjoyment, and identification of ourselves as body-mind complex means 'unrighteousness is in the ascendant'. This excess involvement in senses means evil, greed, and corruption. Sri Krishna shows us the path: How to rise above these senses and transcend them to realize our higher state of consciousness - Atman.Gradually the discussion centres around the real nature of man and paths to seek the same. Says Sri Krishna, "O Arjuna, you are not this body, you are not this mind; you are ever pure, unchanging eternal Self, Atman. This Atman is covered with delusion/illusion of ignorance and comes to identify itself as body-mind complex. Therefore, when you say 'you will kill them, or get killed by them, you are actually telling a lie. The Atman is never killed, nor does it kill anybody."This body is like worn out clothes which the Atman changes as we change our old garments!Then Sri Krishna goes on elaborating the ways to realize self as Self by undertaking various spiritual disciplines. By proper control of senses, by way of renunciation and discrimination, and by constant practice it is possible to steady and control the mind and realize the higher Reality. The same end can be reached by Yoga of action and Yoga of devotion.In chapter XI there is a wonderful description of Lord Krishna revealing Himself to Arjuna as "Virat" - all pervading Reality. This Universal or Cosmic Form of Sri Krishna relates to three aspects of 1) shristi - creation, 2) sthiti - maintenance, and 3) vinash - destruction of all the worlds. The terrifying aspect of this Self makes Arjuna shudder with fear, and hence the Lord also reveals His most beautiful form that is full of bliss, beatitude, and serenity.Chapter XII lays stress on the path of devotion - Bhakti Yoga - and emphasizes qualifications and virtues of a Bhakta.Thus the Gita is a summary of all knowledge contained in the Vedas and Upanishads. The Gita is translated in many languages including the English. Many learned scholars and spiritually illumined souls have written commentaries on this Universal Gospel of Perennial Philosophy. Depending upon the priority and emphasis, some advocate Jnana-Yoga as the essence of Gita, while majority of the people thinks that the Gita expounds doctrine of Karma Yoga at its best.In recent times Swami Vivekananda has commented that the Gita exhorts everyone of us to arise, awake, and fight our unmanliness so that we emerge as active and strong Karma Yogis. We become true spiritual seekers to realize our true nature as Atman and thereby do immense good to the world.In the last chapter XVIII, Sri Krishna asks Arjuna, "Are your doubts cleared? O Arjuna are you freed from the delusory ideas regarding your true nature?"And the grateful Arjuna, full of bliss with recent realization of the true knowledge declares:"Yes, my lord. My ignorance has vanished. Destroyed is my delusion, and I have gained my memory through Thy Grace. O steadfast, I am firm; my doubts are gone. Thy will be done."
Story of Prince Keechaka
Keechaka was the grown up prince of the kingdom. King Virata had decided to hand over the reign of his kingdom to this son sooner than later. Keechaka was powerful and lustful. He was attracted towards the beauty and youthfulness of Draupadi ('Sairandhri'), the maid-servant of his mother.
He started making passes at her and instructed his attendants to tell Draupadi to bring food and drinks to his room.
Draupadi was aware of his evil nature. Secretly she told the powerful Bhima about Keechaka and his overtures. The angered Bhima told her to accept Keechaka's invitation to go his room that night. Keechaka was blinded with lust and drinks. He waited that night for Draupadi to come to his room. But instead Bhima went with the glass of milk for Keechaka dressed in lady's attire like Draupadi!
The ensuing fight between Bhima and Keechaka was very intense as both were equally powerful. Bhima in the end prevailed and Keechaka was killed.
King Virata came to know all about the sad end to his ignoble son. He was particularly displeased with his son because he tried to take undue advantage of a maid. Death of such a disgraceful son, in fact, did not hurt the king in any way. He kept the matter within himself by announcing that his son prince Keechaka would be away from the capital for a few months. In fact, King Virata fought on the side of Pandavas in the war. Keechaka was the grown up prince of the kingdom. King Virata had decided to hand over the reign of his kingdom to this son sooner than later. Keechaka was powerful and lustful. He was attracted towards the beauty and youthfulness of Draupadi ('Sairandhri'), the maid-servant of his mother.He started making passes at her and instructed his attendants to tell Draupadi to bring food and drinks to his room.Draupadi was aware of his evil nature. Secretly she told the powerful Bhima about Keechaka and his overtures. The angered Bhima told her to accept Keechaka's invitation to go his room that night. Keechaka was blinded with lust and drinks. He waited that night for Draupadi to come to his room. But instead Bhima went with the glass of milk for Keechaka dressed in lady's attire like Draupadi!The ensuing fight between Bhima and Keechaka was very intense as both were equally powerful. Bhima in the end prevailed and Keechaka was killed.King Virata came to know all about the sad end to his ignoble son. He was particularly displeased with his son because he tried to take undue advantage of a maid. Death of such a disgraceful son, in fact, did not hurt the king in any way. He kept the matter within himself by announcing that his son prince Keechaka would be away from the capital for a few months. In fact, King Virata fought on the side of Pandavas in the war.
He started making passes at her and instructed his attendants to tell Draupadi to bring food and drinks to his room.
Draupadi was aware of his evil nature. Secretly she told the powerful Bhima about Keechaka and his overtures. The angered Bhima told her to accept Keechaka's invitation to go his room that night. Keechaka was blinded with lust and drinks. He waited that night for Draupadi to come to his room. But instead Bhima went with the glass of milk for Keechaka dressed in lady's attire like Draupadi!
The ensuing fight between Bhima and Keechaka was very intense as both were equally powerful. Bhima in the end prevailed and Keechaka was killed.
King Virata came to know all about the sad end to his ignoble son. He was particularly displeased with his son because he tried to take undue advantage of a maid. Death of such a disgraceful son, in fact, did not hurt the king in any way. He kept the matter within himself by announcing that his son prince Keechaka would be away from the capital for a few months. In fact, King Virata fought on the side of Pandavas in the war. Keechaka was the grown up prince of the kingdom. King Virata had decided to hand over the reign of his kingdom to this son sooner than later. Keechaka was powerful and lustful. He was attracted towards the beauty and youthfulness of Draupadi ('Sairandhri'), the maid-servant of his mother.He started making passes at her and instructed his attendants to tell Draupadi to bring food and drinks to his room.Draupadi was aware of his evil nature. Secretly she told the powerful Bhima about Keechaka and his overtures. The angered Bhima told her to accept Keechaka's invitation to go his room that night. Keechaka was blinded with lust and drinks. He waited that night for Draupadi to come to his room. But instead Bhima went with the glass of milk for Keechaka dressed in lady's attire like Draupadi!The ensuing fight between Bhima and Keechaka was very intense as both were equally powerful. Bhima in the end prevailed and Keechaka was killed.King Virata came to know all about the sad end to his ignoble son. He was particularly displeased with his son because he tried to take undue advantage of a maid. Death of such a disgraceful son, in fact, did not hurt the king in any way. He kept the matter within himself by announcing that his son prince Keechaka would be away from the capital for a few months. In fact, King Virata fought on the side of Pandavas in the war.
Pradyumna - Lord Krishna Son
After getting a boon from Brahmaji, Tarkasur, the demon started thinking him to be immortal and was very proud. He attacked the earth and netherworld and became invincible. After this, he attacked the heaven in order to capture it. He defeated Lord Indra and gained control over heaven. The deities asked Lord Vishnu for help but Lord Vishnu told them that Tarkasur had got a boon from Brahmaji and he could be killed only by Shiva’s son. Shiva was engrossed in penance. The deities requested Kamdevto interrupt Shiva because it was only him who could do that. Kamdevagreed to it. He broke Shiva’s penance. Shiva was very angry and burnt him to ashes. On the request of Kamdev’s wife Rati, Naradji told her that Kamdevwas now without a physical body and he would be born as Pradyumna, son of Krishna. In Dwarka,Rukmani was pregnant. Her Godbharai (filling the lap of a woman with coconut / baby shower) ceremony was being done.
Sambarasur and his son Mayasur attacked Dwarka. A fierce battle was fought with Krishna and Balram. Shri Krishna killed Mayasur. Sambarasur was very angry and sad on the death of his son. His wife was also very angry. Both, husband and wife decided to take revenge from Krishna.
On Naradji’s advice, with Krishna’s permission, KamdeventeredRukmani’s embryo. After the godbharai ceremony, few days later,Rukmani gave birth to a son. He was named Pradyumna. Lots of celebrations were carried out in Dwarka on the birth of Pradyumna and there was happiness everywhere.
Devarshi Narad went to Sambarasur’s palace and gave him the news, that in Dwarka a son named Pradyumna was born in Krishna’s house and celebrations were going on. Sambarasur who was sad on the death of his son Mayasur, got very angry, even his wife got angry at this news. The news of celebration at Krishna’s house made Sambarasur very furious and he made a very firm mind to take revenge from Krishna.
Sambarasur called up for illusive demon and ordered him to kidnap Pradyumna. The demon went to Krishna’s palace, picked up Pradyumna and flew away. Pradyumna started crying and on hearing this, Subhadra,Rukmani, everyone woke up. Arjun made the illusive demon his arrow’s target, the demon’s head was slashed and Arjun saved Pradyumna. Sambarasur ordered Pralayasur to kidnap Pradyumna.
Pralayasur, with his magical tricks reached Dwarka and picked up Pradyumna and flew off in the sky. On hearing Pradyumna cry, Balram came and challenged Pralayasur. A battle was fought between Balram and Pralayasur where Pralayasur was defeated. Pralayasur thought of killing Pradyumna himself and reached the palace of Dwarka in disguise. With magic he created a duplicate Pradyumna and left him withRukmani and flew away with the original Pradyumna. Then as Pralayasur was about to kill him with his sword, Naradji came there and explained to him that killing a child does not suit him. At this, Sambarsur threw away Pradyumna in the sea where a big fish swallowed him.
Balram’s soldiers searched for Pradyumna in all directions but they could not find him so they returned unhappy. Then Balram picked up his divine weapon and looked up in the sky with anger. Naradji told Krishna to pacify Balram or otherwise it would result negatively. The earth was shivering due to Balram’s anger. Shri Krishna told Pradyumna, “You are the incarnation of Shesh naag, cool down, Kamdevis incarnated in the form of Pradyumna and his goal is to kill Sambarsur. Please don’t worry about Pradyumna.” Balram cooled down.
A fisherman found the big fish. The fisherman gave it as a gift to Sambarsur. Sambarsur asked his cook Bhanasur and Bhanmati to make a tasty dish of the fish. When Bhanmati cut the fish, she found Pradyumna inside. Bhanasur and Bhanmati decided to rear it like their own child. Sambarasur was happy to hear this and unknowingly blessed Pradyumna.
In Dwarka, Satyabhama and everyone were unhappy because of Pradyumna being kidnapped. Shri Krishna andRukmani assured Satyabhama that Pradyumna was safe and he was kidnapped for some good cause and there was nothing to worry about.
Sambarasur and his son Mayasur attacked Dwarka. A fierce battle was fought with Krishna and Balram. Shri Krishna killed Mayasur. Sambarasur was very angry and sad on the death of his son. His wife was also very angry. Both, husband and wife decided to take revenge from Krishna.
On Naradji’s advice, with Krishna’s permission, KamdeventeredRukmani’s embryo. After the godbharai ceremony, few days later,Rukmani gave birth to a son. He was named Pradyumna. Lots of celebrations were carried out in Dwarka on the birth of Pradyumna and there was happiness everywhere.
Devarshi Narad went to Sambarasur’s palace and gave him the news, that in Dwarka a son named Pradyumna was born in Krishna’s house and celebrations were going on. Sambarasur who was sad on the death of his son Mayasur, got very angry, even his wife got angry at this news. The news of celebration at Krishna’s house made Sambarasur very furious and he made a very firm mind to take revenge from Krishna.
Sambarasur called up for illusive demon and ordered him to kidnap Pradyumna. The demon went to Krishna’s palace, picked up Pradyumna and flew away. Pradyumna started crying and on hearing this, Subhadra,Rukmani, everyone woke up. Arjun made the illusive demon his arrow’s target, the demon’s head was slashed and Arjun saved Pradyumna. Sambarasur ordered Pralayasur to kidnap Pradyumna.
Pralayasur, with his magical tricks reached Dwarka and picked up Pradyumna and flew off in the sky. On hearing Pradyumna cry, Balram came and challenged Pralayasur. A battle was fought between Balram and Pralayasur where Pralayasur was defeated. Pralayasur thought of killing Pradyumna himself and reached the palace of Dwarka in disguise. With magic he created a duplicate Pradyumna and left him withRukmani and flew away with the original Pradyumna. Then as Pralayasur was about to kill him with his sword, Naradji came there and explained to him that killing a child does not suit him. At this, Sambarsur threw away Pradyumna in the sea where a big fish swallowed him.
Balram’s soldiers searched for Pradyumna in all directions but they could not find him so they returned unhappy. Then Balram picked up his divine weapon and looked up in the sky with anger. Naradji told Krishna to pacify Balram or otherwise it would result negatively. The earth was shivering due to Balram’s anger. Shri Krishna told Pradyumna, “You are the incarnation of Shesh naag, cool down, Kamdevis incarnated in the form of Pradyumna and his goal is to kill Sambarsur. Please don’t worry about Pradyumna.” Balram cooled down.
A fisherman found the big fish. The fisherman gave it as a gift to Sambarsur. Sambarsur asked his cook Bhanasur and Bhanmati to make a tasty dish of the fish. When Bhanmati cut the fish, she found Pradyumna inside. Bhanasur and Bhanmati decided to rear it like their own child. Sambarasur was happy to hear this and unknowingly blessed Pradyumna.
In Dwarka, Satyabhama and everyone were unhappy because of Pradyumna being kidnapped. Shri Krishna andRukmani assured Satyabhama that Pradyumna was safe and he was kidnapped for some good cause and there was nothing to worry about.
Entry of Kaliyug
Once upon a time in Brahmalok (the eternal residence of Lord Brahma), Lord Brahma was seated on a white lotus. Goddess Parvati was sitting next to Him. Just then Devrishi (sages who are living in the abode of Gods) Narad came and bowed to Lord Brahma. Narad was worried. When Brahmaji asked Devrishi, Devrishi said that he had been to the “Kumbhmela” at Haridwar where he bowed to Gangaji and then went to Vrindavan where he heard a lady crying. Two people were sleeping next to the lady. When Naradji asked her for the reason she was crying, she said that she was Bhaktimata (Goddess) and the two people next to her were her sons, knowledge and asceticism who had become very weak due to the impact of Kalyug. All three were sad. She wanted to know if there was any way out wherein all three- devotion, knowledge and asceticism could live together. Naradji went to Kshirsagar to ask Lord Krishna for a solution. Naradji said, “Lord, during Kalyug, no one will be able to carry out strong devotion and religious rites because of which Bhaktimata is very worried; please show us a way out wherein even in kalyug these three can stay together.” Shri Krishna asked them to go to Brahmaji. Narad asked the same question to Brahmaji. Brahmaji said that there was only one way out in kalyug and that would be reading Shrimad Bhagwat Katha and through this chant Shri Krishna’s leelas (acts). He said, “You go to Badrikashram, you will find the path of welfare there”.
Narad reached Badrik ashram where he met Sanka, Sanandan, Sanaatan and Sanatkumars.On Narad’s instigation; they organized for Bhagwatkatha on the ghats of Ganga rear Haridwar. The folklore said by Santkumars was said by Sutji to Shounak and few other sages in the Naimibaranya.
The Katha (folklore) started with the start of Kalyug. Shri Krishna had completed his leelas and gone to devlok (abode of the deities). Pandavas handed over the charge of the state to Parikshit and reached Himalayas. Dwapar yug (age) had come to an end and Kalyug had just started.
While he was hunting in the jungle, Parkshit met Kalyug. Parikshit would not have permitted living on this earth but Kalyug said, “This is an assertion by the Goddess of destiny. After the end of Dwapar age, I was to come. You will have to give me a place.” Parikshit then allowed him to live with untruth, ecstasy, desire, cruelty and also gold. First of all, kalyug went and sat on a golden crown on Parikshit’s head. King Parikshit was thirsty. He reached Sage Shamik’s ashram where the sage was meditating. King called him many times but he did not listen. Kalyug was sitting in the crown on the King’s head. He corrupted the king’s wit, so the King got very angry and put a dead snake around the Sage’s neck.
Shamik’s son Shrungi was very angry when his father was insulted, so, Shrungi cursed Parikshit that whoever had insulted his father would be bitten by a snake on the seventh day that would cause his death. When Shamik Rishi finished his meditation and heard about this, he felt very bad because he knew that whatever the king did was because of the effect of Kalyug. Later the king reached his palace, and as soon as he removed his crown he realized his mistake and repented. Sage Shamik told him, “The only way for your welfare is to listen to ‘BHAGWAT KATHA’. Go to Sage <shukdev and="" request="" him="" to="" read="" krishnakatha="" for="" you="" this="" will="" help="" your="" welfare.=""> </shukdev>
King Parikshit requested Sukdevji to listen to SHRIMAD BHAGWATPURAN. According to the story, Mathura’s oppressor demon Kans had made life difficult for the saints and sages. The subjects were very unhappy. Deities were also sad. They went to Lord Brahma for help. Brahmaji told them, “It is time for Lord Krishna to incarnate on the earth; he will be born to Devaki , Kans’s sister.” Kans was unaware about this. He got his sister Devaki married to Vasudev. Just then there was a divine utterance, “Kans! The sister you are getting married, her eighth child will kill you.” Kans was frightened and locked Devaki and Vasudev in the prison.
When Kans’s father King Ugrasen heard of Devaki and Vasudev being made prisoners, he got very angry. He scolded Kans and ordered to release both of them. Disrespected Kans, with the help of his neighbour and friend King Banasurand Bhoumasur planned a conspiracy against Ugrasen . In between, Kans kept King Ugrasen ’s faithful priest and other neighbouring Yadava Kings under strict watch in his palace. In the prison, Devaki gave birth to her first child, but Kans killed the child and put Ugrasen in the prison.
During this time, Akroor, Shursen and few more neighbouring Yadava Kings thought of a plan to save Vasudev’s second wife Rohini from Kans’s terror. One night, in the disguise of a water woman, they made her cross river Yamuna and dropped her to Nand’s place in Nandgram. Yashoda and Nandji kept Rohini in their house with great respect and on hearing about Kans’s oppression in Mathura they felt very bad for Vasudev and Devaki .
Narad reached Badrik ashram where he met Sanka, Sanandan, Sanaatan and Sanatkumars.On Narad’s instigation; they organized for Bhagwatkatha on the ghats of Ganga rear Haridwar. The folklore said by Santkumars was said by Sutji to Shounak and few other sages in the Naimibaranya.
The Katha (folklore) started with the start of Kalyug. Shri Krishna had completed his leelas and gone to devlok (abode of the deities). Pandavas handed over the charge of the state to Parikshit and reached Himalayas. Dwapar yug (age) had come to an end and Kalyug had just started.
While he was hunting in the jungle, Parkshit met Kalyug. Parikshit would not have permitted living on this earth but Kalyug said, “This is an assertion by the Goddess of destiny. After the end of Dwapar age, I was to come. You will have to give me a place.” Parikshit then allowed him to live with untruth, ecstasy, desire, cruelty and also gold. First of all, kalyug went and sat on a golden crown on Parikshit’s head. King Parikshit was thirsty. He reached Sage Shamik’s ashram where the sage was meditating. King called him many times but he did not listen. Kalyug was sitting in the crown on the King’s head. He corrupted the king’s wit, so the King got very angry and put a dead snake around the Sage’s neck.
Shamik’s son Shrungi was very angry when his father was insulted, so, Shrungi cursed Parikshit that whoever had insulted his father would be bitten by a snake on the seventh day that would cause his death. When Shamik Rishi finished his meditation and heard about this, he felt very bad because he knew that whatever the king did was because of the effect of Kalyug. Later the king reached his palace, and as soon as he removed his crown he realized his mistake and repented. Sage Shamik told him, “The only way for your welfare is to listen to ‘BHAGWAT KATHA’. Go to Sage <shukdev and="" request="" him="" to="" read="" krishnakatha="" for="" you="" this="" will="" help="" your="" welfare.=""> </shukdev>
King Parikshit requested Sukdevji to listen to SHRIMAD BHAGWATPURAN. According to the story, Mathura’s oppressor demon Kans had made life difficult for the saints and sages. The subjects were very unhappy. Deities were also sad. They went to Lord Brahma for help. Brahmaji told them, “It is time for Lord Krishna to incarnate on the earth; he will be born to Devaki , Kans’s sister.” Kans was unaware about this. He got his sister Devaki married to Vasudev. Just then there was a divine utterance, “Kans! The sister you are getting married, her eighth child will kill you.” Kans was frightened and locked Devaki and Vasudev in the prison.
When Kans’s father King Ugrasen heard of Devaki and Vasudev being made prisoners, he got very angry. He scolded Kans and ordered to release both of them. Disrespected Kans, with the help of his neighbour and friend King Banasurand Bhoumasur planned a conspiracy against Ugrasen . In between, Kans kept King Ugrasen ’s faithful priest and other neighbouring Yadava Kings under strict watch in his palace. In the prison, Devaki gave birth to her first child, but Kans killed the child and put Ugrasen in the prison.
During this time, Akroor, Shursen and few more neighbouring Yadava Kings thought of a plan to save Vasudev’s second wife Rohini from Kans’s terror. One night, in the disguise of a water woman, they made her cross river Yamuna and dropped her to Nand’s place in Nandgram. Yashoda and Nandji kept Rohini in their house with great respect and on hearing about Kans’s oppression in Mathura they felt very bad for Vasudev and Devaki .
Rishi Durvasa
Rishi Durvasa is known for his terrible temper through which he would give curses upon the offender. Rishis are great sages. Durvasa had ten thousand disciples who followed him everywhere.Whom he taught and kept under strict discipline. He is considered an incarnation of Shiva. To truly understand Rishi Durvasa, it is important to know of the power of the penance done by his parents. The father of Rishi Durvasa is Rishi Atri who is one of three Brahma Rishi’s along with Rishi Gotama, and Rishi Bharadwaj. These three Rishi’s are known as the givers of AUM for which they are called Brahma Rishi. All creative process began with A-U-M and is threefold having A which is Brahma (Rishi Gotama); U which is Vishnu (Rishi Atri) and M which is Shiva (Rishi Bharadwaj).
Devi Anusuya the wife of Rishi Atri wanted to have a child. After many years of childlessness she asked her husband for permission to do a penance to the ‘Tridev’, (Brahma, Vishnu and Shiva) after a dream where she was told she would need to do a penance to have a child.
She wanted a child with the attributes and lustre of Brahma Vishnu and Shiva. After many years of penance she was granted the boon of children.
During the penance of Devi Anusuya she was called a Maha Sati by many. (A sati was a wife which was the embodiment of virtue, chastity, sacrifice, service and penance.) The wives of the Tridev, the ‘Tridevi’s Saraswati, Laxmi and Parvati objected to this title being bestowed upon mortal woman as they were the only Maha Sati’s! They demanded that this woman conducting a severe penance directed to the Tridev be tested by the Tridev before any boon was given to Devi Anusuya. So in keeping with tradition and thereby obeying the Tridevi’s and following the laws of boon giving, the Tridev agreed to give Devi Anusuya a boon only after testing the strength of her Sati tatva (The embodiment of a Sati).
The Tridev arranged to visit her ashram in the guise of a Rishi’s asking for alms whilst her husband Rishi Atri was called away to another ashram to conduct a ceremony. (When any Rishi approached a threshold of a house and asked for ‘Biksha’ (alms) it was considered that God himself had arrived at your door and was therefore very inauspicious to send the Rishi away with nothing. You also stood a chance of getting cursed by the rishi if you did not give him the alms (usually Food )
The Tridev approached Devi Anusuya’s threshold disguised as Rishis and asked her for alms in the nirlage form (feeding in the nude form). As she was a married woman she took objection to this as it was a sin to appear before any man other than your husband in this form. However she was also unable to turn these Rishi’s away from her husband’s ashram. So Devi Anusuya then used her Divya Drishti (Divine Sight) to see these Rishi in the Tridev’s true forms of Brahma, Vishnu and Shiva. She then saw a solution to her problem and decided to turn each of these Rishis into babies with the power of her penance and fed them in the nude form as per their request. The Tri-devi’s were then forced to acknowledge Devi Anusuya as a Maha Sati even greater than them as she had behaved as a mother of the Tridev.
The boon Devi Anusuya was given was that each of the Tridev would incarnate as her sons. Brahma incarnated as Soma, Vishnu incarnated as Dattatreya the three headed form of Brahma Vishnu and Shiva. (It is believed that any prayer offered to Dattatreya is a prayer offered to the Tridev and Tridevis.) Shiva incarnated as Durvasa - a Rudra form of Shiva. Rudra is fiery and angry toward those that fall off the path of Dharma. Durvasa adopted a similar attitude and was quick to curse those he believed did not follow the path of Dharma. AS an incarnation of Shiva he could control and discipline his ten thousand discipline and teach them the real truth.
In the story of Rishi Durvasa and Ambarisha Maharaja, Rishi Durvasa was chased by the Sudarshana chakra of Lord Vishnu throughout the universe after offending the Lord's pure devotee Ambarisha. He tried, out of fear for his life, to approach various gods and finally Lord Vishnu himself, but as he had offended the Lord Vishnu’s devotee, even he could not help him- only Ambarisha Maharaja could forgive him. Finally Rishi Durvasa approached Ambarisha Maharaja and begged forgiveness, and only then did the Sudarshana disc stop following him. This story illustrates that there is nothing greater than humility regardless of the powers you may have.
In another tale Rishi Durvasa arrived at the home Sri Krsna and his wife Rukmini Devi to test them. Lord Krsna was known as the perfect householder and invited the great Rishi inside his home gave him his own seat and washed his feet. The Rishi tested Sri Krsna and Rukmini Devi’s patience and hospitality by being very demanding. He commanded their personal attendance and their full attention to fulfilling his requests. The Rishi finally demanded a chariot and Sri Krsna obliged but also accompanied Rishi Durvasa to ensure that the Rishi didn’t need anything else! Rishi Durvasa was so pleased by Sri Krsna and Rukmini’s service to him that he blessed them both as the embodiment perfect householders.
To conclude Rishi Durvasa is infamous for his fiery temper and ability to bestow curses on those that offend him by straying from the dharmic path and less well known for the blessings he would bestow. Rishi Durvasa stands for the righteous path and fulfilling your duty even if it is not what you want to do.
Drekkana and Rishi Durvasa
The three deities of Drekkana are Narada, Agastya and Durvasa. All three were Rishis, holders of divine knowledge. Narada was the son of Brahma. He received the knowledge of Bhakti, devotion to the supreme. In the myths he is shown as sometimes creating problems and disturbing the peace to get people to think on higher aspects. He represents the karma and the soul. He also deals with creation as we are only created if we have karma to reconcile.
Agastya Muni was a great thinker and is linked to the mind. He is connected to sattva, preservation and Vishnu.
Durvasa is a more difficult Rishi. He made effort to control his senses and therefore he represents the desires and their abilities to lead us astray. Durvasa is linked to Shiva, tamas and destruction.
Narada works on the karmic level, Agastya on the mental plane and Durvasa on the physical desires. As drekkana represents the free will or courage, these deities are show the influence of these Rishi’s on our actions and motivations.
When Lagna, or the planets are placed in Durvasa Rishi’s degrees then the propensity to anger and negative behaviour can be possible. But it is important to remember that when Durvasa Rishi was angry or gave a curse- it was only if the people fell from the dharmic path.
But his own discipline and following of the righteous path was unwavering. So humans may express his qualities without being privy to Durvasa rishi’s divine knowledge. If we develop and work on our spiritual path, then we have earned the right to be angry at others at not doing the right thing or following the higher path.
The order of the deities is as follows
Cardinal/ movable sign Narada, Agastya and Durvasa
In Fixed signs Agastya, Durvasa and Narada
Mutable signs Durvasa, Narada and Agastya
Signs 00 to 10º 10º to 20º 20º to 30º
Aries, Cancer, Libra, Capricorn Narada Agastya Durvasa
Taurus, Leo, Scorpio, Aquarius Agastya Durvasa Narada
Gemini, Virgo, Sagittarius, Pisces Durvasa Narada Agastya
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