Chitragupta The Accountant Chitra Pournami, or Chitirai Purnima, is a unique Tamil festival observed on the full moon day (Poornima) in the month of Chitirai (April – May). In 2010, the date of Chitirai Pournami is April 28. The day is dedicated to Chitragupta, the official keeper of deeds in the abode of Yama. It is believed that bathing in holy rivers and temple ponds on the day will wash away the sins committed. In Hinduism, Chitragupta, the first assistant of Lord Yama, is the one who keeps record of the good and bad deeds of human beings on earth. After death, when one reaches the abode of yama, it is he who tallies the good and bad deeds and declares it to Yama. Therefore, the day is dedicated to Chitragupta and devotees pray to him to forgive their sins. Another important legend associated with Chitra Poornima, involves Lord Indra, the king of Gods, and his Guru Brihaspati. Once Indra and Brihaspati had an altercation, and the Guru stopped advising his pupil. Without the sound counsel of his Guru, Indra committed numerous sins. Finally, when Brihaspati relented and took up his duty. He then advised Indra to undertake a pilgrimage to the earth to alleviate the burden of sins committed by him in his absence. One day during his pilgrimage, Indra had a sudden realization that he has been redeemed from his sins. He looked around and noticed a Shivling under a Kadamba tree. He was sure that it was Lord Shiva who had helped him in alleviating his sins. He decided to worship the Lingam and to his surprise he found golden lotus in a nearby pond. He prayed to Shiva by offering the golden lotus. This happened on a Chitra Pournami day and the place was Madurai in Tamil Nadu. In remembrance of this event, in the Madurai Meenakshi temple, a Devendra Puja is observed on Chitra Poornima. Elaborate pujas are done on Chitirai Pournami in temples and a special rice offering is made to Chitragupta.
Vasishta Rishi Temple Himachal Have you seen the Pole Star? If you observe keenly you can see it at night in the northern part of the sky shining bright always. Below the Pole Star you will find a group of stars in the shape of inverted English letters as shown here-u). They are seven in number and are called Saptarshi Mandala or the Great Bear, a constellation. The seven saints after whom they are named are Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu and Vasishta. Rishi or saint means a wise man, the man who knows the secret of the Veda. “The Possessor of riches” = VASISHTA, whose wife was Fidelity = Arundhati. He was the son of the cow of Abundance (Delight = NANDINI). Son of Varuna and Mitra; (his mother would become the nymph Urvashi.) The youngest of Bramha’s seven sons, Rishi Vashisht. Vasishta is supposed to have been born as the result of Brahma s will power. He was a great ascetic, laboured for the welfare of the world Vasishta was not a recluse, he was householder. He was married Arundhati. Arundhati is famous for virtues and devotion to her husband there is a small star close to Vasisht in the Great Bear or Saptarshi Mandal.Vasishta had his hermitage on the banks of the river Saraswati. Arundhati spent all her time in the service of husband. He had with him thousand of disciples and taught them the Vedas as Kulapati or chief preceptor affectionately addressed Vasishta. Vasishta’s daily routine was to teach his disciples, to preach dharma to the visitors and to practise tapas or austerities. Vasishta was a great ascetic. He was the preceptor of great men like Sri Rama and Harischandra. He had conquered anger and desire. He was a great saint who humbled insolent men. As a preceptor he imparted knowledge and became a guide to thousands of aspirants.
Vedantic cricket Lets all have some Vedantic Cricket Now Kapila enunciates the 25 tattvas of the Sankhya Yoga. These 25 tattvas can be understood in terms of the game of cricket, said Srivatsa Jayarama Sarma. Cricket has been defined as a game of glorious uncertainty. Life too is a game of glorious uncertainty. Life therefore can be analysed using cricketing terminology. The prapancham, that is the world, is the ground in the game of Vedantic cricket. The running between two sets of stumps is akin to the constant preoccupation of a samsarin, with the day-to-day aspects of life. The three stumps signify the qualities of sattva, rajo, tamas. The 10 fielders just waiting to get the batsman out, may be compared to the five gnanendriyas and the five karmendriyas. The bowler is the Kala Purushan — Time. He keeps track of our karmas in previous births. But in cricket there are two batsmen. While one bats, the other is idle at the other end. How can there be an equivalent to this in real life, when we are talking of a samsarin? The answer is that, when a person is born and lives in this world, he constantly has an impact or an influence on another person’s life. This is inevitable. When a child is born, for example, it gives a woman the status of mother. Just as the bowler tries in various ways to get us out, so do the many factors that tempt us and cause us to stray from the right path in life too. But the batsman, however careful he is, does get out one way or the other. He may be clean bowled — die a natural death. He may be run out — have an accident. He may get out if he himself accidentally knocks down the stumps — suicide. He may be declared lbw — he puts his bodily concerns above his spiritual concerns. He may be caught out — trapped by one of his indriyams. The scorer is like Chitragupta, keeping a tally of our score. There are three umpires in life too. Lord Krishna Himself says, “We are three. I, together with the Vedas and those who know the Vedas, hand out retribution or reward.” If the batsman scores four runs in one shot, he is applauded. If a man lives in accordance with the four Purusharthas of dharma, artha, kama and moksha, he deserves to be applauded too.
Kailash leads devotional chanting of the Sound Form that celebrates the Guru–the “Remover of Darkness”–as Divine, at Sivananda Ashram Yoga Retreat, Paradise Island, Bahamas, on December 14, 2009. Please visit Kailash’s website at: OmKailash.com
Seshadri Swami moved about Tiruvannamalai for forty years, an ascetic with a total disregard for either name or form. He had no home, dependents, property or any fixed habit or system. He would often conduct himself like a mad man and roam around in the heat of the day and stare up at the hot midday sun and, at night, rest in some nook or deserted hall. He would be delighted when it rained and play in the streams on the street, sit in the water and only go indoors when the rain had stopped. His acts were dramatic and deeply impressive. He would avoid rich food from wealthy persons but beg for cold gruel at a poor man’s house or share food with beggars or left overs on a banana leaf with a dog. Sometimes he would take no food at all and on other occasions consume enough for ten people. He would eat and drink like one swallowing medicine or one being forcibly fed. Although he did not accept money he would sometimes receive expensive clothes but immediately transfer them to a poor person or tear the clothes into pieces and garland the tail and horns of a calf. If he was given plain new clothes, within a couple of hours, they would reach the state of his original clothes. He wore only a dhoti which would cover his toes and another piece of cloth swathed over his back and shoulders. He would squat anywhere regardless whether it was slush, dirt or refuse. When sitting, it was always in his favourite swastika asana. Swamiji was handsome of medium height and fair countenance. His hair hung in short ringlets to the nape of his neck. His voice was soft and his smile was as sweet and sunny as a child. His body would not be at rest for a moment. Even, when sitting he would catch something, put it down, lift it and then repeat it all over again a hundred times. He walked fast and those following had to run to keep up with him. No sound emanated from his walking or running, it was as if his body was light like a ball. He would seldom bathe, but occasionally pour a pint of oil on himself and roam in the streets with oil still glistening on his head. If he allowed himself to be shaved he would often stop it abruptly, with half of his face or head unshaved and appear in public with equanimity and total disregard for public opinion. He discarded rules and observances of caste, sanctity, prudence and decency but always avoided animal food and intoxicants. He loved music, delighting his devotees with songs. If one asked, he would break forth into melodious song often drumming rhythms on nearby surfaces. Sometimes he would place his hands on his hips and dance. He was often taken to be a lunatic and at times purposely simulated madness. It was difficult to explain his general behaviour and impossible to account for the course of his conduct. He was always original and free, an ascetic who maintained a thorough control of his mind and senses up to the end of his life. He was always playing pranks. Suddenly he would laugh without stopping and those who witnessed his fun would be reduced to hilarity. Swamiji utilised a strange manner of speech to ward off crowds building up around him. He would go on speaking very fast, without any respite and with no end or meaning. Sometimes if someone spoke to him, he would reply in Sanskrit, not caring if he was understood or not. He was a tapaswi of a very high order. One result of the mantras and sadhanas he practiced from his earliest years was the development of various siddhis and psychic powers. He could tell about the past and the future and read minds with ease. With this power, he fulfilled the desires of people by showing visions they wanted to see, both in dreams and while being awake. His miraculous touch is said to have cured many of those who came to him with devotion. Often when people saw him in the streets they would prostrate before him and he would get near to enable them to touch his feet. But, he would never allow bad characters to touch his feet. He would run away and if they forced themselves on him, he would abuse them or even pelt them with stones. Seeing this, many people did not go near him. But when he knew about the good qualities of a person, he would himself catch their hands and play. He would joke and run with young children. He never distinguished between males and females and sometimes would put his arms around the neck of a girl and walk along with her, and lie down in the street with his head in her lap. Swamiji’s interaction with the world was very strange. A person couldn’t take advantage of previous proximity – every moment was a new moment. People loved him, but some fearing they might be beaten, were frightened to come close. Generally, he would not call people by name, ask them how they were doing, suggest they come or question why a person did not come. He would neither talk sarcastically nor show intimacy on account of a past connection. Sri Seshadri Swami had deep devotion to God especially in the form of the Goddess Kamakshi, Lord Ram and Arunachala. In the practice of concentration (for days in his boyhood at Tindivanam and at Tiruvannamalai), he sat steeped in samadhi, oblivious of his body. He loved service and by his own example showed it as a noble ideal to live up to. He was regarded with great respect and he was thought to be a sage not a mad man. People would say, ‘He is a talking God,’ ‘A divine incarnation, a great yogi, a great siddha’. Others would say there were three lingas in Tiruvannamalai: One, Lord Arunachala, another Ramana Maharshi and the third Seshadri Swamiga
All the pictures above are courtesy Frozen Thoughts, click on the picture to see enlarged image.
Dhyana-yoga (path of meditation) KRISHNA: “He who, unattached to the fruit of his actions, performeth such actions as should be done is both a renouncer (1) of action and a devotee (2) of right action; not he who liveth without kindling the sacrificial fire and without ceremonies. (3) Know, O son of Pandu, that what they call Sannyasa or a forsaking of action is the same as Yoga or the practice of devotion. No one without having previously renounced all intentions can be devoted. Action is said to be the means by which the wise man who is desirous of mounting to meditation may reach thereto; so cessation from action is said to be the means for him who hath reached to meditation. When he hath renounced all intentions and is devoid of attachment to action in regard to objects of sense, then he is called one who hath ascended to meditation. He should raise the self by the Self; let him not suffer the Self to be lowered; for Self is the friend of self, and, in like manner, self is its own enemy. (4) Self is the friend of the man who is self-conquered; so self like a foe hath enmity to him who is not self-conquered. The Self of the man who is self-subdued and free from desire and anger is intent on the Supreme Self in heat and cold, in pain and pleasure, in honor and ignominy. The man who hath spiritual knowledge and discernment, who standeth upon the pinnacle, and hath subdued the senses, to whom gold and stone are the same, is said to be devoted. And he is esteemed among all who, whether amongst his friends and companions, in the midst of enemies or those who stand aloof or remain neutral, with those who love and those who hate, and in the company of sinners or the righteous, is of equal mind. “He who has attained to meditation should constantly strive to stay at rest in the Supreme, remaining in solitude and seclusion, having his body and his thoughts under control, without possessions and free from hope. He should in an undefiled spot place his seat, firm, neither too high nor too low, and made of kusa grass which is covered with a skin and a cloth. (5) There, for the self’s purification he should practice meditation with his mind fixed on one point, the modifications of the thinking principle controlled and the action of the senses and organs restrained. Keeping his body, head, and neck firm and erect, with mind determined, and gaze directed to the tip of his nose without looking in any direction, with heart at peace and free from fear, the Yogi should remain, settled in the vow of a Brahmachari, his thoughts controlled, and heart fixed on me. The devotee of controlled mind who thus always bringeth his heart to rest in the Supreme reacheth that tranquillity, the supreme assimilation with me. “This divine discipline, Arjuna, is not to be attained by the man who eateth more than enough or too little, nor by him who hath a habit of sleeping much, nor by him who is given to over watching. The meditation which destroyeth pain is produced in him who is moderate in eating and in recreation, of moderate exertion in his actions, and regulated in sleeping and waking. When the man, so living, centers his heart in the true Self and is exempt from attachment to all desires, he is said to have attained to yoga. Of the sage of self-centered heart, at rest and free from attachment to desires, the simile is recorded, ‘as a lamp which is sheltered from the wind flickereth not.’ When regulated by the practice of yoga and at rest, seeing the self by the self, he is contented; when he becometh acquainted with that boundless bliss which is not connected with objects of the senses, and being where he is not moved from the reality (6); having gained which he considereth no other superior to it, and in which, being fixed, he is not moved even by the greatest grief; know that this disconnection from union with pain is distinguished as yoga, spiritual union or devotion, which is to be striven after by a man with faith and steadfastly. “When he hath abandoned every desire that ariseth from the imagination and subdued with the mind the senses and organs which impel to action in every direction, being possessed of patience, he by degrees finds rest; and, having fixed his mind at rest in the true Self, he should think of nothing else. To whatsoever object the inconstant mind goeth out he should subdue it, bring it back, and place it upon the Spirit. Supreme bliss surely cometh to the sage whose mind is thus at peace; whose passions and desires are thus subdued; who is thus in the true Self and free from sin. He who is thus devoted and free from sin obtaineth without hindrance the highest bliss — union with the Supreme Spirit. The man who is endued with this devotion and who seeth the unity of all things perceiveth the Supreme Soul in all things and all things in the Supreme Soul. He who seeth me in all things and all things in me looseneth not his hold on me and I forsake him not. And whosoever, believing in spiritual unity, worshipeth me who am in all things, dwelleth with me in whatsoever condition he may be. He, O Arjuna, who by the similitude found in himself seeth but one essence in all things, whether they be evil or good, is considered to be the most excellent devotee.” ARJUNA: “O slayer of Madhu (7), on account of the restlessness of the mind, I do not perceive any possibility of steady continuance in this yoga of equanimity which thou hast declared. For indeed, O Krishna, the mind is full of agitation, turbulent, strong, and obstinate. I believe the restraint of it to be as difficult as that of the wind.” KRISHNA: “Without doubt, O thou of mighty arms, the mind is restless and hard to restrain; but it may be restrained, O son of Kunti, by practice and absence of desire. Yet in my opinion this divine discipline called yoga is very difficult for one who hath not his soul in his own control; yet it may be acquired through proper means and by one who is assiduous and controlleth his heart.” ARJUNA: “What end, O Krishna, doth that man attain who, although having faith, hath not attained to perfection in his devotion because his unsubdued mind wandered from the discipline? Doth he, fallen from both (8), like a broken cloud without any support (9), become destroyed, O strong-armed one, being deluded in the path of the Supreme Spirit? Thou, Krishna, shouldst completely dispel this doubt for me, for there is none other to be found able to remove it.” KRISHNA: “Such a man, O son of Pritha, doth not perish here or hereafter. For never to an evil place goeth one who doeth good. The man whose devotion has been broken off by death goeth to the regions of the righteous (10), where he dwells for an immensity of years and is then born again on earth in a pure and fortunate family (11); or even in a family of those who are spiritually illuminated. But such a rebirth into this life as this last is more difficult to obtain. Being thus born again he comes in contact with the knowledge which belonged to him in his former body, and from that time he struggles more diligently towards perfection, O son of Kuru. For even unwittingly, by reason of that past practice, he is led and works on. Even if only a mere enquirer, he reaches beyond the word of the Vedas. But the devotee who, striving with all his might, obtaineth perfection because of efforts continued through many births, goeth to the supreme goal. The man of meditation as thus described is superior to the man of penance and to the man of learning and also to the man of action; wherefore, O Arjuna, resolve thou to become a man of meditation. But of all devotees he is considered by me as the most devoted who, with heart fixed on me, full of faith, worships me.” Thus in the Upanishads, called the holy Bhagavad-Gita, in the science of the Supreme Spirit, in the book of devotion, in the colloquy between the Holy Krishna and Arjuna, stands the Sixth Chapter, by name — Dhyana-yoga (path of meditation)
Rishikesh Shanti Mantras By Sri Swami Shivananda The Divine Life Society, Rishikesh Om sarveshaam swastir bhavatu Sarveshaam shantir bhavatu Sarveshaam poornam bhavatu Sarveshaam mangalam bhavatu Sarve bhavantu sukhinah Sarve santu niraamayaah Sarve bhadraani pashyantu Maakaschit duhkha bhaag bhavet Meaning: Auspiciousness (swasti) be unto all; peace (shanti) be unto all; fullness (poornam) be unto all; prosperity (mangalam) be unto all. May all be happy! (sukhinah) May all be free from disabilities! (niraamayaah) May all look (pashyantu)to the good of others! May none suffer from sorrow! (duhkha) Om asato maa satgamaya Tamaso maa jyotir gamaya Mrityor maa amritam gamaya Meaning: Lead us from the unreal to the Real From darkness to Light From death to Immortality Om poornamadah poornamidam Poornaat poornamudachyate Poornasya poornamaadaya Poornamevaavashishyate Meaning: That (pure consciousness) is full (perfect); this (the manifest universe of matter; of names and forms being maya) is full. This fullness has been projected from that fullness. When this fullness merges in that fullness, all that remains is fullness. – Peace invocation -Isa Upanishad Om sham no mitrah sham varunah sham no bhavatvaryamaa Sham na indro brihaspatih sham no vishnururukramah Namo brahmane namaste vaayo twameva pratyaksham Brahmaasi twaameva pratyaksham brahma vadishyaami Tanmaamavatu tadvaktaaramavatu Avatu maam avatu vaktaaram.Om shantih shantih shantih! Meaning: May Mitra, Varuna and Aryama be good to us! May Indra and Brihaspati and Vishnu of great strides be good to us! Prostrations unto Brahman! (Supreme Reality). Prostrations to Thee, O Vayu! Thou art the visible Brahman. I shall proclaim Thee as the visible Brahman. I shall call Thee the just and the True. May He protect the teacher and me! May he protect the teacher! Om peace, peace, peace! Om saha naavavatu sahanau bhunaktu Saha veeryam karavaavahai Tejasvi naavadheetamastu maa vidvishaavahai Om shantih shantih shantih Meaning: May He protect us both (teacher and the taught)! May He cause us both to enjoy the bliss of Mukti (liberation)! May we both exert to discover the true meaning of the sacred scriptures! May our studies be fruitful! May we never quarrel with each other! Let there be threefold peace. Namaste sate te jagat kaaranaaya Namaste chite sarva lokaashrayaaya Namo dvaita tattwaaya mukti pradaaya Namo brahmane vyaapine shaashvataaya Meaning: Salutations to that Being, the cause of the universe! Salutations to that Consciousness, the support of all the worlds! Salutations to that One Truth without a second, which gives liberation! Salutations to that pure, eternal Brahman who pervades all regions! Om yaschandasaamrishabho vishwaroopah Chhandobhyo dhyamritaat sambabhoova Sa mendro medhayaa sprinotu Amritasya devadhaarano bhooyaasam Shareeram me vicharshanam Jihwaa me madhumattamaa Karnaabhyaam bhoori vishruvam Brahmanah Koshoasi medhayaapihitah Shrutam me gopaaya Om shantih shantih shantih! Meaning: May He, the Lord of all, pre-eminent among the Vedas and superior to the nectar contained in them, bless me with wisdom! May I be adorned with the knowledge of Brahman that leads to immortality! May my body become strong and vigorous (to practise meditation)! May my tongue always utter delightful words! May I hear much with my ears! Thou art the scabbard of Brahman hidden by worldly taints (not revealed by impure, puny intellects). May I never forget all that I have learnt! Om peace, peace, peace! Om aham vrikshasya rerivaa Keertih prishtham gireriva Urdhwapavitro vaajineeva swamritamasmi Dravinam savarchasam Sumedhaa amritokshitah Iti trishankor vedaanu vachanam Om shantih, shantih, shantih! Meaning: I am the destroyer of the tree (of samsar; worldly life). My reputation is as high as the top of the hill. I am in essence as pure as the sun. I am the highest treasure. I am all-wise, immortal and indestructible. This is Trishanku’s realisation. Om peace, peace, peace! Om aapyaayantu mamaangaani vaak Praanashchakshuh shrotramatho Balamindriyaani cha sarvaani sarvam brahmopanishadam Maaham brahma niraakuryaam maa maa brahma niraakarod Niraakaranamastva niraakaranam me astu Tadaatmani nirate ya upanishatsu dharmaaste Mayi santu te mayi santu. Om shantih, shantih, shantih! Meaning: May my limbs, speech, Prana, eye, ear and power of all my senses grow vigorous! All is the pure Brahman of the Upanishads. May I never deny that Brahman! May that Brahman never desert me! Let that relationship endure. Let the virtues recited in the Upanishads be rooted in me. May they repose in me! Om peace. peace. peace! Om vaang me manasi pratishthitaa Mano me vaachi pratishthitam Aaveeraaveerma edhi vedasya ma aanisthah Shrutam me maa prahaaseer anenaadheetena Ahoraatraan samdadhaami ritam vadishyaami Satyam vadishyaami tanmaamavatu tadvaktaaramavatu Avatu maam avatu vaktaaram avatu vaktaaram Om shantih, shantih, shantih! Meaning: Let my speech be rooted in my mind. Let my mind be rooted in my speech. Let Brahman (Supreme Reality) reveal Himself to me. Let my mind and speech enable me to grasp the truths of the Vedas. Let not what I have heard forsake me. Let me spend both day and night continuously in study. I think truth, I speak the truth. May that Truth protect me! May that Truth protect the teacher! Let peace prevail against heavenly, worldly and demoniacal troubles. Om peace, peace, peace! Om bhadram no apivaataya manah. Om shantih, shantih, shantih! Meaning: Salutations! May my mind and all these (the body, senses, breath etc.) be good and well! Om peace, peace. peace! Om bhadram karnebhih shrunuyaama devaah Bhadram pashyemaakshabhiryajatraah Sthirairangaistushtuvaamsastanoobhih Vyashema devahitam yadaayuh Swasti na indro vridhashravaah Swasti nah pooshaa vishwavedaah Swasti nastaarkshyo arishtanemih Swasti no brihaspatir dadhaatu. Om shantih, shantih, shantih! Meaning: Om, O worshipful ones, may our ears hear what is good and auspicious! May we see what is auspicious! May we sing your praise, live our allotted span of life in perfect health and strength! May Indra (who is) extolled in the scriptures, Pushan, the all-knowing Trakshya, who saves from all harm, and Brihaspati who protects our spiritual lustre, vouchsafe prosperity in our study of the scriptures and the practice of the truths contained therein! Om peace, peace, peace! Om yo brahmaanam vidadhaati poorvam Yo vai vedaanshcha prahinoti tasmai Tam ha devmaatma buddhi prakaasham Mumukshurvai sharanamaham prapadye
