Thursday, January 15, 2009
The Year 1857
Indian Mutiny 1857
To most Indians, writes Ashok Malik, the Mutiny is not so much history as a happy cocktail of conspiracies, counter-factuals and pet theories.
Since the past is as much about fact as perception, how one sees history is often a product of social conditioning. Take some examples. To the lay citizen in the United States - the quintessential Middle American - the history of his country is an idealistic expansion of human freedom, from independence for white, property-owning males in 1776 to civil rights and equality for the coloured person in the 1960s.
| To the educated Englishmen - or Briton, the words were once interchangeable but no longer - till about the middle of the 20th century, the history of his little island was seen as a divine mission, an obligation to carry education, rule of law, fair-play and, that dynamite word, civilisation, to the farthest corners of the world. | ||
| To the contemporary Israeli, the collective memory of the Jews is one of historical injustice, fortifying the determination that oppression and dispossession will not be repeated: “Masada shall not fall again”. | ||
| True, there is an element of myth to all these examples, but then the history of a nation is, in many ways, the collation of what its citizens want to believe themselves to be. | ||
| How then do Indians see their past, their legacy? Unlike the Anglo-American or Israeli models, there is no linear projection. Rather, history is a happy compendium of conspiracies, conspiracy theories and counter-factuals. The central narrative - if there is one in the first place - is easily obscured by the side stories and the sub-plots. | ||
| In short, history is some variation or the other of the Mahabharata. It is at once a moral war, a gigantic property dispute typical of so many Indian families, a series of personal and personalised blood feuds, plotting and intrigue - Jayadratha and the killing of Abhimanyu; the death of Ashwatthama the elephant and the cheating of Drona - a maddening mix of sub-stories ranging from Yayati’s tragedy to the Nal-Damayanti romance. The main thread is quickly lost - as it is in our history. | ||
| The events of 1857 make up India’s modern Mahabharata, not just as a terrible war but also in terms of the multiplicity of perceptions and interpretations the Mutiny or Revolt or Uprising or War of Independence lends itself to. | ||
| As such, every Indian who has heard of 1857 has his own idea of what it was or what it should have been. In their film on Mangal Pandey, Aamir Khan and Ketan Mehta decided to script it as, in part, a proletarian protest against a “Company” obsessed with “market” and “profit”. This was nonsense, of course, but so was Modern India, a class VIII textbook prescribed by NCERT and written by “historians” Arjun Dev and Indira Arjun Dev, which claimed of 1857: | ||
| “In Britain itself, the common people, including industrial workers who had emerged as a new social class, had organised themselves and were demanding equal political rights for all citizens and abolition of inequalities in society. Many of their leaders, it would interest you to know, supported the aims of the revolt in India and condemned the atrocities committed by the British troops on the Indian people. It was their view that the British domination of India benefited only the small upper sections of British society against whom the common people of Britain were themselves struggling.“ | ||
| Intellectuals have their hobby horses; commoners have their imagination. Since the conflict of 1857 - whatever one may insist upon calling it - was eventually lost, no grand, national celebration of a glorious triumph is possible. Indians tend to remember individuals from 1857 - none more than the dashing Tatya Tope and the courageous Rani of Jhansi. | ||
| With victory out of reach, they satisfy themselves with trivia - Lakshmibai guiding the horse’s reins with her teeth, brandishing two swords, one in each arm - or conspiracy - Tatya betrayed by an ally - esoterica and a lament of what might have been or almost was. From Porus to Panipat, India’s history is, alas, a saga of lost chances. | ||
| The 20th century had its own version of this great Indian mope trick. It was - is - called the Netaji legend, story of the Ghost who Walks, Man who Cannot Die. The Mukherjee Commission, which investigated the alleged air crash that killed Subhas Bose in Taiwan in 1945, went into various theories about the man’s last sighting. One of them, Justice Mukherjee’s findings said, was of a plane crash in an obscure village in Madhya Pradesh. It had two survivors, Netaji and Adolf Hitler. | ||
| If a judicial probe could give weightage to such profundity, why ridicule the man in the mohalla? Can be he blamed for seeing, for instance, 1857 as a collection of near misses and untold truths, the mother of all Hindi film screenplays, history as action, emotion, drama, thrills, all rolled into one. | ||
| Imagine for a moment that the UPA Government decides to mark the sesquicentennial of the Mutiny by setting up - what else? - a commission of inquiry. What could it set out to find? Candidate number one would be to establish the final destiny of Nana Saheb, heroic last Peshwa to Indians, fiend of Cawnpore to generations of English children, real-life inspiration for Jules Verne’s Captain Nemo (the fugitive submariner out to save the world), and the Netaji of the 19th century - the Mystery of the Mutiny. | ||
| Nana is said to have crossed into Nepal with eight elephants carrying his treasures. He is said to have asked the double-crossing Rana of Nepal for safe passage to Tibet or China. He is said to have been killed by a tiger in Nepal in 1859, to have gone to Russia or Mecca, to have lived in the south as the sadhu Jaja Maharaj till 1896 or as an ascetic in a cave in Sihor (Gujarat) till 1903 or in Sitapur (Uttar Pradesh) till 1926. | ||
| In 1877, the Bombay financial markets went into a tizzy when a newspaper reported that Nana Saheb was about to invade India at the head of a Russian army. In 1881, two of Nana’s servants returned home to Bithoor saying their master had just died in Nepal. | ||
| Andrew Ward’s Our Bones are Scattered captures the best story of all: | ||
| “In 1895, when Nana Saheb would have been 70 years old, an addled old man dressed as a sadhu was found in a station in Gujerat, staggering around the bazaar, pestered by children. He was placed in protective custody, where he confided to a young British police office that he was the Nana Saheb and wished to place himself under the protection of the King of Nepal. The police officer eagerly telegraphed district headquarters. ‘Have arrested the Nana Saheb,’ he declared. ‘Wire instructions.’ | ||
| ‘Release at once,’ came the weary reply.” | ||
| After such hysteria, who needs history? |
Wednesday, January 14, 2009
Wednesday, July 30, 2008
Japa Yoga
WHAT IS JAPA YOGA?
Japa is the repetition of any mantra or name of the Lord.
Mantra Yoga is an exact science. "Mananat trayate iti mantrah - by the manana (constant thinking or recollection) of which one is protected or is released from the round of births and deaths, is mantra." That is called mantra by the meditation (manana) on which the jiva or the individual soul attains freedom from sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit (chaturvarga), i.e., dharma, artha, kama and moksha. A mantra is so called because it is achieved by the mental process. The first syllable of the word mantra comes from root 'man' meaning 'to think' and 'tra' from 'trai' meaning 'to protect' or 'free' from the bondage of samsara or the phenomenal world.
The mantra is a mass of radiant tejas or energy. Mantra awakens supernatural powers. A mantra is divinity. It is divine power or daivi sakti manifesting in a sound body. The mantra itself is devata (deity).
Sounds are vibrations. They give rise to definite forms. Each sound produces a form in the invisible world, and combinations of sound create complicated shapes. Thus repeated singing of the name of the Lord builds up gradually the form of the devata or the special manifestation of the deity whom you seek to worship, and this acts as a focus to concentrate the benign influence of the divine being, which radiating from the centre, penetrates the worshipper.
The repetition of the panchakshara mantra, 'Om Namah Sivaya' produces the form of Lord Siva. The repetition of 'Om Namo Narayanaya,' the ashtakshara mantra of Vishnu, produces the form of Vishnu.
There is the dictum of the Mimamsa philosophers that the gods do not exist apart from the mantras (Mantratmako devah). This really means that when a particular mantra appropriated to a particular god is properly recited, the vibrations so set up create in the higher planes a special form which that God en-souls for the time being.
The sacred mantra or the divine name is a vital symbol of the supreme divinity directly revealed in the innermost depths of divine communion to the sages of Self-realisation in the hoary Vedic and Upanishadic times.
GLORY OF JAPA YOGAIn this Kali Yuga (Iron Age) japa alone is the easy way to the realisation of God.
Japa is the rod in the hands of the blind sadhakas (aspirants) to plod on the road to realisation. Japa is the philosopher's stone or divine elixir that makes one God-like. Through japa alone one can realise God in this life.
Japa is an important anga (limb) of yoga. In the Gita you will find "Yajnanam japa-yajnosmi - Among yajnas, I am japa-yajna."
There is no yoga greater than japa yoga. It can give you all ishta-siddhis (whatever you want), bhakti (devotion) and mukti (liberation).
What a lot of joy the repetition of His name brings! What a lot of power it infuses onto man! How it changes the human nature marvellously! How it exalts a man to the status of divinity! How it destroys old sins, vasanas (mental conditioning), sankalpas (resolves), whims, fancies, depressing moods, sex-impulses and various samskaras (impressions on the mind)!How it brings you face to face with the Lord and makes you realise your oneness with Him (para bhakti - supreme love)!
It is only 'nama-smarana' (thinking of the name), that is free from difficulties and troubles. It is easy, comfort giving and simple. It is therefore said to be the 'head', the 'king' of all sadhanas (means to God-realisation).
Power of Sound and Name
The power of sounds is tremendous. Ideas are generated in the mind by the mere hearing of sounds. Every name has a form corresponding to it. Sabda and artha (word and its meaning) are inseparable. The form related to a name is at once manifested in the mind the moment that name is heard by the ears and transmitted to the mental consciousness. There are names denoting forms that are abhorred and there are names denoting forms that are much desired. Pains and pleasures become the experiences in the mind when it is aware of hateful and delightful objects, respectively, through hearing of them. When anyone suddenly shouts: "Scorpion! Scorpion!" "Snake! Snake!", you at once apprehend the scorpion or the snake and jump in fright. When anyone calls you a "donkey" or an "ass" you are annoyed and you show anger. Why do you do this? Because there is created in your mind the consciousness of your supposed contact or identity with something that you think is very dangerous or far inferior to you. So you get terrified or feel that you are depreciated. That is why you jump in fear when you hear of the presence of a scorpion or a snake near you, and do not tolerate your being addressed as a donkey or an ass. Through anger, you wish to show that you are not a donkey.
When such is the power of the name of an ordinary thing of this world, what a tremendous power should there be in the name of God! God is the completion or the fullness of existence. Hence the name that denotes Him too is full and perfect. Therefore, the power of the name of God is incalculable, for it is the height or the zenith of power. The name of God can achieve anything. There is nothing impossible for it. It is the means to the realisation of God Himself. Even as the name of a thing in this world generates the consciousness of that thing in the mind, the name of God generates God-consciousness in the purified mind and becomes the direct cause of the realisation of the highest perfection, i.e., God, freedom and immortality.
BENEFITS OF JAPA YOGA
The thoughts you create in your mind and the images you form in your daily life help you in making what you are or what you would become. If you constantly think of Lord Krishna, you will become identical with the Lord. You will abide in Him forever. You will become one with the deity you meditate upon.
The repetition of the mantra removes the dirt of the mind such as lust, anger, greed, etc. Just as the mirror acquires the power of reflection when the dirt covering it is removed, even so the mind from which the impurities have been removed acquires the capacity to reflect the higher spiritual truth. Just as soap cleanses the cloth of its impurities, so also the mantra is a spiritual soap cleansing the mind. Just as fire cleanses gold of its impurities, so also mantra cleanses the mind of its impurities.
The recital of a mantra destroys your sins and brings everlasting peace, infinite bliss, prosperity and immortality. There is not the least doubt about this.
Japa checks the force of the thought-current moving towards objects. It forces the mind to move towards God, towards the attainment of eternal bliss.
Constant and prolonged repetition for some months cuts new grooves in the mind and the brain.
During japa all the divine qualities steadily flow into your mind from the Lord, just as oil flows from one vessel to another vessel. Japa transforms the nature of the mind.
Japa changes the mental substance from passion to purity, from rajas to sattva. It calms and strengthens the mind. It makes the mind introspective. It checks the out-going tendencies of the mind. It induces determination and austerity. Eventually it leads to the direct darsana (vision) of God- the Ishta Devata, or tutelary deity- or to God-realisation.
Japa steadies the mind.
Japa destroys birth and death.
Japa scorches samskaras.
Japa annihilates attachment.
Japa induces vairagya (dispassion).
Japa roots out all desires.
Japa makes one fearless.
Japa removes delusion.
Japa develops prema (supreme love for God).
Japa gives health, wealth, strength and long life.
Japa awakens the kundalini.
If you do japa of a mantra 13 crore times, you will have darsana of its adhi-devata (presiding deity) in physical form.
It was by the glory of Rama-nama that the stones floated in water, and the bridge over the sea was built by Sugriva and his companions at Ramesvara. It was Hari-nama that cooled Prahlada, when he was thrown into a conflagration of fire.
A most tremendous transformation begins to take place in the innermost core of the conscience of the initiated or the receiver of the mantra. The initiated is himself unaware of this fact because of the veil of ignorance that still covers him, even as a poor man sleeping soundly in his humble cottage at night, carried silently and deposited upon a royal couch in the emperor's palace, remains completely unaware of his transfer because he is still in deep sleep. The process of initiation links you up directly with the divine being. Initiation or mantra-diksha is at one end of this golden chain and the Lord or the highest transcendental Atmic experience is at the other end of it.
When the mind thinks of the image of the Lord during japa and worship, the mental substance actually assumes the form of the image. This is called samskara (impression). When the act is repeated very often, the samskaras gain strength by repetition and a tendency or habit is formed in the mind. He who entertains thoughts of divinity becomes transformed actually into the divinity itself, by constant thinking and meditation. His bhava or disposition is purified and divinised. The meditator and the meditated, the worshipper and the worshipped, the thinker and the thought, become one and the same. This is samadhi. This is the fruit of worship or upasana or doing japa.
Japa is the repetition of any mantra or name of the Lord.
Mantra Yoga is an exact science. "Mananat trayate iti mantrah - by the manana (constant thinking or recollection) of which one is protected or is released from the round of births and deaths, is mantra." That is called mantra by the meditation (manana) on which the jiva or the individual soul attains freedom from sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit (chaturvarga), i.e., dharma, artha, kama and moksha. A mantra is so called because it is achieved by the mental process. The first syllable of the word mantra comes from root 'man' meaning 'to think' and 'tra' from 'trai' meaning 'to protect' or 'free' from the bondage of samsara or the phenomenal world.
The mantra is a mass of radiant tejas or energy. Mantra awakens supernatural powers. A mantra is divinity. It is divine power or daivi sakti manifesting in a sound body. The mantra itself is devata (deity).
Sounds are vibrations. They give rise to definite forms. Each sound produces a form in the invisible world, and combinations of sound create complicated shapes. Thus repeated singing of the name of the Lord builds up gradually the form of the devata or the special manifestation of the deity whom you seek to worship, and this acts as a focus to concentrate the benign influence of the divine being, which radiating from the centre, penetrates the worshipper.
The repetition of the panchakshara mantra, 'Om Namah Sivaya' produces the form of Lord Siva. The repetition of 'Om Namo Narayanaya,' the ashtakshara mantra of Vishnu, produces the form of Vishnu.
There is the dictum of the Mimamsa philosophers that the gods do not exist apart from the mantras (Mantratmako devah). This really means that when a particular mantra appropriated to a particular god is properly recited, the vibrations so set up create in the higher planes a special form which that God en-souls for the time being.
The sacred mantra or the divine name is a vital symbol of the supreme divinity directly revealed in the innermost depths of divine communion to the sages of Self-realisation in the hoary Vedic and Upanishadic times.
GLORY OF JAPA YOGAIn this Kali Yuga (Iron Age) japa alone is the easy way to the realisation of God.
Japa is the rod in the hands of the blind sadhakas (aspirants) to plod on the road to realisation. Japa is the philosopher's stone or divine elixir that makes one God-like. Through japa alone one can realise God in this life.
Japa is an important anga (limb) of yoga. In the Gita you will find "Yajnanam japa-yajnosmi - Among yajnas, I am japa-yajna."
There is no yoga greater than japa yoga. It can give you all ishta-siddhis (whatever you want), bhakti (devotion) and mukti (liberation).
What a lot of joy the repetition of His name brings! What a lot of power it infuses onto man! How it changes the human nature marvellously! How it exalts a man to the status of divinity! How it destroys old sins, vasanas (mental conditioning), sankalpas (resolves), whims, fancies, depressing moods, sex-impulses and various samskaras (impressions on the mind)!How it brings you face to face with the Lord and makes you realise your oneness with Him (para bhakti - supreme love)!
It is only 'nama-smarana' (thinking of the name), that is free from difficulties and troubles. It is easy, comfort giving and simple. It is therefore said to be the 'head', the 'king' of all sadhanas (means to God-realisation).
Power of Sound and Name
The power of sounds is tremendous. Ideas are generated in the mind by the mere hearing of sounds. Every name has a form corresponding to it. Sabda and artha (word and its meaning) are inseparable. The form related to a name is at once manifested in the mind the moment that name is heard by the ears and transmitted to the mental consciousness. There are names denoting forms that are abhorred and there are names denoting forms that are much desired. Pains and pleasures become the experiences in the mind when it is aware of hateful and delightful objects, respectively, through hearing of them. When anyone suddenly shouts: "Scorpion! Scorpion!" "Snake! Snake!", you at once apprehend the scorpion or the snake and jump in fright. When anyone calls you a "donkey" or an "ass" you are annoyed and you show anger. Why do you do this? Because there is created in your mind the consciousness of your supposed contact or identity with something that you think is very dangerous or far inferior to you. So you get terrified or feel that you are depreciated. That is why you jump in fear when you hear of the presence of a scorpion or a snake near you, and do not tolerate your being addressed as a donkey or an ass. Through anger, you wish to show that you are not a donkey.
When such is the power of the name of an ordinary thing of this world, what a tremendous power should there be in the name of God! God is the completion or the fullness of existence. Hence the name that denotes Him too is full and perfect. Therefore, the power of the name of God is incalculable, for it is the height or the zenith of power. The name of God can achieve anything. There is nothing impossible for it. It is the means to the realisation of God Himself. Even as the name of a thing in this world generates the consciousness of that thing in the mind, the name of God generates God-consciousness in the purified mind and becomes the direct cause of the realisation of the highest perfection, i.e., God, freedom and immortality.
BENEFITS OF JAPA YOGA
The thoughts you create in your mind and the images you form in your daily life help you in making what you are or what you would become. If you constantly think of Lord Krishna, you will become identical with the Lord. You will abide in Him forever. You will become one with the deity you meditate upon.
The repetition of the mantra removes the dirt of the mind such as lust, anger, greed, etc. Just as the mirror acquires the power of reflection when the dirt covering it is removed, even so the mind from which the impurities have been removed acquires the capacity to reflect the higher spiritual truth. Just as soap cleanses the cloth of its impurities, so also the mantra is a spiritual soap cleansing the mind. Just as fire cleanses gold of its impurities, so also mantra cleanses the mind of its impurities.
The recital of a mantra destroys your sins and brings everlasting peace, infinite bliss, prosperity and immortality. There is not the least doubt about this.
Japa checks the force of the thought-current moving towards objects. It forces the mind to move towards God, towards the attainment of eternal bliss.
Constant and prolonged repetition for some months cuts new grooves in the mind and the brain.
During japa all the divine qualities steadily flow into your mind from the Lord, just as oil flows from one vessel to another vessel. Japa transforms the nature of the mind.
Japa changes the mental substance from passion to purity, from rajas to sattva. It calms and strengthens the mind. It makes the mind introspective. It checks the out-going tendencies of the mind. It induces determination and austerity. Eventually it leads to the direct darsana (vision) of God- the Ishta Devata, or tutelary deity- or to God-realisation.
Japa steadies the mind.
Japa destroys birth and death.
Japa scorches samskaras.
Japa annihilates attachment.
Japa induces vairagya (dispassion).
Japa roots out all desires.
Japa makes one fearless.
Japa removes delusion.
Japa develops prema (supreme love for God).
Japa gives health, wealth, strength and long life.
Japa awakens the kundalini.
If you do japa of a mantra 13 crore times, you will have darsana of its adhi-devata (presiding deity) in physical form.
It was by the glory of Rama-nama that the stones floated in water, and the bridge over the sea was built by Sugriva and his companions at Ramesvara. It was Hari-nama that cooled Prahlada, when he was thrown into a conflagration of fire.
A most tremendous transformation begins to take place in the innermost core of the conscience of the initiated or the receiver of the mantra. The initiated is himself unaware of this fact because of the veil of ignorance that still covers him, even as a poor man sleeping soundly in his humble cottage at night, carried silently and deposited upon a royal couch in the emperor's palace, remains completely unaware of his transfer because he is still in deep sleep. The process of initiation links you up directly with the divine being. Initiation or mantra-diksha is at one end of this golden chain and the Lord or the highest transcendental Atmic experience is at the other end of it.
When the mind thinks of the image of the Lord during japa and worship, the mental substance actually assumes the form of the image. This is called samskara (impression). When the act is repeated very often, the samskaras gain strength by repetition and a tendency or habit is formed in the mind. He who entertains thoughts of divinity becomes transformed actually into the divinity itself, by constant thinking and meditation. His bhava or disposition is purified and divinised. The meditator and the meditated, the worshipper and the worshipped, the thinker and the thought, become one and the same. This is samadhi. This is the fruit of worship or upasana or doing japa.
PRACTICE OF JAPA YOGA
Feel his presence everywhere. Strive ceaselessly to fix your mind on the Lord. Try to constantly behold your Beloved in all these forms. Silently repeat His names. Sometimes sing His names. Silently do kirtan. Melt the mind in Him. Rejoice in silence in Him.
If you get up at brahma-muhurta (at 4 a.m.), you will have a clear mind. There is a spiritual influence and mysterious silence in the early morning hours. All saints and yogis practise meditation at this period and send their spiritual vibrations to the whole world. You will be highly benefited by their vibrations if you start your prayer, japa and meditation at this period. You need not exert much. The meditative state of mind will come by itself.
Sing the Lord's name incessantly. Remember the name of the Lord with every incoming and outgoing breath.
It should never be stopped even for a day under any circumstances. It is like food. It is a spiritual food for hungry soul.
May God give you inner strength to control the indriyas (senses) and the mind and to practise japa yoga and worship uninterruptedly! May you have unshakable faith in the miraculous powers and marvelous benefits of japa yoga! May you all realise the glory of nama, the name of God! May you all spread the glory of nama throughout the length and breadth of the land! Victory to Hari and His name! Glory to Hari and His name! May the blessings of Lord Siva, Hari, Rama and Krishna be upon you all!
Repeat any mantra as pure Om or Om Namo Narayanaya, Om Namah Sivaya, Om Namo Bhagavate Vasudevaya, Om Saravanabhavaya Namah, Sita Ram, Sri Ram, Hari Om, or Gayatri, according to your taste or inclination, from 108 to 21,600 times daily.
Now start real sadhana from this minute. I have given below a number of practical hints of great use for your daily sadhana. Note and follow them carefully.
Fixed Hour
The most effective time is early dawn (brahma - muhurta) and dusk, when sattva is predominant. Regularity and being systematic are very essential.
Definite Place
It is highly advantageous to sit in the same place every day. Do not change it now and then.
A Steady Pose
A comfortable asana helps to make the mind also steady, controls rajas (turbulence, passion) and aids concentration.
Face the North or East
This exercises a subtle influence and enhances the efficacy of japa.
A Seat
Deerskin or kusa-mat or a rug should be used. This helps to conserve body-electricity.
Repeat Elevating Prayer
Invoking the aid of the ishta devata (tutelary deity) with appropriate prayer induces proper sattvic bhava.
Clear Articulation
Now start the japa pronouncing the mantra distinctly and without mistakes.
Vigilance and Alert Attitude
This is a very important point. You will be fresh and alert when you commence. After a time the mind will unconsciously begin to wander and drowsiness will overcome you. Keep widely alert throughout.
Japa Mala (Rosary)
Using a mala helps alertness and acts as an incentive to carry on the japa continuously. Resolve to finish a certain minimum number of malas before leaving the seat.
Variety in Japa
This is necessary to sustain interest, avoid fatigue and counteract monotony. Repeat aloud for a time, then hum the mantra and repeat mentally sometimes.
Meditation
Side by side with japa think of the Lord as present before you and picture His entrancing beautiful form. This practice adds tremendously to the efficacy or power of your sadhana.
Concluding Prayer and Rest
This is important. After japa is over, do not immediately leave the place, mix with everyone or plunge into worldly activity. Sit very quietly for about 10 minutes at least, humming some prayer, remembering the Lord or reflecting upon His infinite love. Then, after devout prostration, leave the place and commence your routine duties. Spiritual vibrations will be intact.
Carry on your sadhana with perseverance and tenacity, without break, and realise the glorious goal of life and enjoy the supreme bliss.
Rules for Japa
1. Select any mantra or name of God (preferably that given by your Guru) and repeat it from 108 to 1080 times daily (one to ten malas).
2. Use a rudraksha or tulasi mala of 108 beads.
3. Use only the middle finger and thumb of the right hand for rolling the beads. The index finger is prohibited.
4. Do not allow the mala to hang below the navel. Keep the hand near the heart or the nose.
5. The mala must not be visible to you or others. Cover it with a towel or kerchief, which must be pure and washed daily.
6. Do not cross the meru (crown or head) of the mala while rolling the beads. Turn back when you come up to it.
7. Do mental japa for some time. If the mind wanders, take to labial japa (whispering or muttering) for some time, or loud japa, by rotation, and come back to mental japa again as soon as possible.
8. Take a bath, or wash your hands, feet, face and mouth before sitting for japa in the morning. At other times this is not absolutely necessary. Do japa whenever you have leisure, especially during the sandhyas or the junctions of the day (morning, noon and evening) and before going to bed.
9. Associate the japa with rhythmic breathing or pranayama and meditate on the form of your deity in front. Think of the meaning of the mantra while repeating it.
10. Pronounce each letter of the mantra correctly and distinctly. Do not repeat it too fast or too slow. Increase the speed only when the mind wanders.
11. Observe mouna (silence) and avoid distractions, calls or engagements.
12. Face the east or the north and sit in a separate meditation-room or any good place, such as temple, river-bank, under a banyan tree or a peepul tree, etc.
13. Do not beg of God any worldly objects while doing japa. Feel that your heart is being purified and the mind is becoming steady by the power of the mantra with the grace of God.
14. Keep your Guru-mantra a secret. Never disclose it to anyone.
15. Carry on the current of japa mentally even at other times, in whatever works you may be engaged
Solar Eclipse 1st August 2008
खण्डग्रास सूर्यग्रहण (Partial Solar Eclipse) : Friday, 1 August 2008
(Surya Grahan) Calculator
You might be knowing that there is partial solar eclipse on August 1st, 2008. Solar Eclipse has given a lot of importance in Hinduism. At the time of the eclipse, people are suggested to bathe in the sacred rivers. They should do charitable acts. They should donate cows, money and gold. One is suggested not not to take food during the eclipse. One should take food only after seeing the sun free from the eclipse. Pregnant women are advised not to see the eclipse otherwise the child born may have some kind of defect. Householders are forbidden from sexual intercourse on the day of the eclipse, for the same reason. Eclipse time is also considered very auspicious for sadhana (spiritual practice).
Khandgrass Surya Grahan Timings in India
August 1, 2008 (15.50 IST to 18.08 IST)
It will be visible everywhere in India.
Sutak time
The Sutak will start from 3.50 a.m. (IST) of Aug 1, 2008 and continue till 6.00 p.m. (IST) or sunset of the same day whichever is earlier.
Partial Eclipse beginning and end timings
City Hrs (IST)
Delhi 16.03 to 17.57
Mumbai 16.27 to 18.04
Chennai 16.41 to 18.08
Kolkotta 16.18 to 18.03
Bangalore 16.42 to 18.07
Jammu 15.54 to 17.51
Ahemdabad 16.16 to 18.01
Guwahati 16.11 to 17.58
Hyderabad 16.30 to 18.06
in other locations, (+,-) 5-10 minutes to the above time.
If you are in some other city or country, still you can find out exact timings of solar eclipse for you. There is one very nice utility given on nasa website for calculating exact timing for Surya Grahan (Solar Eclipse at http://eclipse.gsfc.nasa.gov/JSEX/JSEX-index.html.
A partial solar eclipse, Surya Grahan, will be visible in India from 15:58 to 18:08 (Indian Standard Time) on August 1, 2008. According to NASA, it is a ‘Total Solar Eclipse’ on August 1 and the path of the Moon's umbral shadow begins in Canada and extends across northern Greenland, the Arctic, central Russia, Mongolia, and China. A partial eclipse is seen within the much broader path of the Moon's penumbral shadow, which includes northeastern North America, most of Europe and Asia. As per Hindu calendar, August 1 is an Amavasi day.
Usually, Hindus do not perform any work during Surya Grahan and they purify themselves by taking a bath and chants the Ashtakshara Mantra dedicated to Shri Krishna. Ashtakshara mantra is ‘Shri Krishna ha sharnam mama.’
"Shree krishna : Sharnam Mama"
Chant as "shree krushna ha sharnam mam a"
NARAYANA"AUM NAMO NARAYANAYA"THIS MANTRA IS ALSO CALLED ASHTAKSHARAMANTRA - FOR THE SALUTATION OF LORDVISHNU IN THE FORM OF LORD NARAYANA.
Adult Hindus stop eating 12 hours before a solar eclipse. Children, old people and those who are ill stop eating 3 hours before the beginning of a solar eclipse. If the solar eclipse ends after sunset, then people fast during night and consume food only next day morning.Ancient sages and texts like Brahman Siddhanta restrict viewing the eclipse – one should look at an eclipse through a cloth or a reflection of it. A pregnant woman should never look directly at an eclipse.
There is also a Chandra Grahan (lunar eclipse) on August 16, 2008.
Story of Surya Grahan and Chandra Grahan
Surya Grahan, solar eclipse, is widely mentioned in the Holy Scriptures of Hinduism. There is also an interesting myth regarding the occurrence of Surya Grahan. It happened during the Samdura Manthan (churning of ocean) episode in the Puranas. Rahu (Demon) and Mohini, an incarnation of Lord Vishnu, are the main characters in the incident.
The Amrit (elixir) that was obtained from churning the ocean was cunningly stolen by Ausras (Demons). Lord Vishnu took the form of Mohini, a beautiful damsel, to win back the Amrit. She achieved her mission by enamoring the Asuras, they fell for her beauty and handed over the Amrit to her.
Mohini returned to the Devas and started distributing it. Devas sat in a line and mohini gave a portion to each one of them. Rahu, an Asura, who found out that they were tricked took the form a Deva and sat in the line between Chandra (Moon God) and Surya (Sun God).
When Mohini approached Rahu, Chandra and Surya realized that Rahu was not one among them and soon identified him as an Asura. Mohini immediately severed the head of Rahu which flew into the sky. Rahu’s, depicted in the form of a Snake head occasionally, continued to live and decided to avenge Surya and Chandra.
Thus periodically Rahu engages in a war with Surya and Chandra. The Chandra Grahan (Lunar eclipse) and Surya Grahan (Solar eclipse) takes place when Rahu gobbles up Moon and Sun respectively. Surya and Chandra then fights to free themselves.
Tuesday, July 29, 2008
Nag Panchmi 6th Aug 2008
Nāga Panchamī (Sanskrit: नाग पंचमी) is a Hindu festival celebrated by Hindus in most parts of India. It is celebrated on Panchami in Shravan month. On this day, they worship Nāga Devata (Cobras). Cobras are considered divine in Hindu mythology. People go to temples and snake pits and they worship the snakes. They offer milk and silver jewelry to the Cobras to protect them from all evils. They also fast. This festival is to celebrate the day Lord Krishna defeated the serpent Kalia. On this day swings are put up in the village and people enjoy themselves. The married girls visit their parents during this occasion.
Cobra on the Nag Panchami day
The festival of Nāga Panchami is celebrated by Hindus to pay respect to Nāgas. The five Nāgas worshipped on Nag Panchami are Ananta, Vāsuki, Taxak, Karkotaka and Pingala. According to a Puranic myth Brahma’s son Kashyapa had four wives. Kashyapa’s first wife gave birth to Devas, second to Garudas, third to Nāgas and fourth to Daityas. The third wife of Kashpa was called Kadroo, who gave birth to Nāgas. So Nāgas are also known as Kadroojā. They were the rulers of Pātāl-Loka. There is a Sanskrit shloka to remember important nine Nāgas as under:
Cobra on the Nag Panchami day
The festival of Nāga Panchami is celebrated by Hindus to pay respect to Nāgas. The five Nāgas worshipped on Nag Panchami are Ananta, Vāsuki, Taxak, Karkotaka and Pingala. According to a Puranic myth Brahma’s son Kashyapa had four wives. Kashyapa’s first wife gave birth to Devas, second to Garudas, third to Nāgas and fourth to Daityas. The third wife of Kashpa was called Kadroo, who gave birth to Nāgas. So Nāgas are also known as Kadroojā. They were the rulers of Pātāl-Loka. There is a Sanskrit shloka to remember important nine Nāgas as under:
अनन्तं वासुकिं शेषं पद्मनाभं च कम्बलम् । Anantam Vāsukim Shesham Padmanābham cha Kambalam
शंखपालं धार्तराष्ट्रं तक्षकं कालियं तथा ।। Shankhapālam Dhārtarāshtram Taxakam Kāliyam tathā
एतानि नवनामानि च महात्मनाम् । Etāni navanāmāni cha mahātmanām
शंखपालं धार्तराष्ट्रं तक्षकं कालियं तथा ।। Shankhapālam Dhārtarāshtram Taxakam Kāliyam tathā
एतानि नवनामानि च महात्मनाम् । Etāni navanāmāni cha mahātmanām
Annual festival to honour the great Serpents Nag means serpents and panchami refers to the 5th lunar day. This festival takes place annually on the 5th waxing lunar day of special holy month of Shravana. Monthly the 5th tithi belongs to the Nagas. According to the mythology Sage Kashyapa has many wives who were responsible for the birth of different species on earth. Aditi gave birth to the Adityas ( the 12 Sun gods) and godly linegae whereas his other wife Kadru gave birth to 1000 Nagas. Therefore the Nagas are connected to the gods being born to the same father and are considered divine beings.Fasting on Nag Panchami and celebrating it is the best remedy for Kal Sarpa Yoga.
II Nag Panchmi : The Festival of Snakes II
Shukla Panchami tithi ( 5th lunar day in the bright half of the forthnight) in the month of Shravana
Worship of the Great Nagas, the Serpents
Nag means serpents and panchami refers to the 5th lunar day. This festival takes place annually on the 5th waxing lunar day of the month of Shravana. Monthly the 5th tithi belongs to the Nagas. The Nagas are considered divine beings.
Worship of the Great Nagas, the Serpents
Nag means serpents and panchami refers to the 5th lunar day. This festival takes place annually on the 5th waxing lunar day of the month of Shravana. Monthly the 5th tithi belongs to the Nagas. The Nagas are considered divine beings.
Nagas or snakes represent secret wisdom, knowledge, the ability to control mortality, renewal as well as the negative qualities of sins. Bitterness, possessiveness, greed. By doing this worship we gain the strength of the Nagas and control their more negative traits. Nagas are also known as Sarpas. According to our birth chart, we can get cursed by the Nagas due to our karmas and past life actions and this reflects as the Kal Sarpa Dosha or Sarpa dosha in our charts. Worshipping of the Sarpa and gaining their blessings rather than their anger is essential for those who want to pacify the negative aspects of their birth chart..
Panchami, the fifth step away from the Sun and the fifth towards the Sun belongs to the Nagas. Nagas are serpents. Originally the nagas were poisonous, violent and deadly. They were killing the humans with their venom. Humans begged Brahma to save them from these terrible serpents. He promised them protection. Brahma cursed the serpents that they will face a serious decline. The serpents fell to their feet and begged ‘Oh Brahma, you created us wicked, how can you complain, we are only following the path we were created for, please reduce our venom and give us a separate abode from the humans’. Brahma relented and gave them the underworld (Patala, Vitala and Sutala) and a boon that if they bite those who trouble them then they would not be punished. But the humans can kill those who are insolent and fierce. Nagas came to symbolise all that is secret and hidden, the possessors of great occult powers. They carry the poison in a pouch and their body is not filled with poison. They only use this poison when forced to do so. The poison can be used for healing or for killing. The nagas have the capacity for both good and bad. If we take the story of the nagas as a parable that poison exists within all of us, the moment we learn to recognise these poisons, we are able to live with them. Then it should only emerge under dire circumstances. Panchami have a great ability to control and overcome their sins. Panchami represents the primary struggle of man between good and evil nature.
Lord Brahma forgave the Sarpas on Nag Panchami day and therefore this is the special day to celebrate in their honour.
In Indian tradition we have always honored all aspects of life and nature. Nagas or serpents have been honoured as part of this tradition and their special day is on Nag Panchami day. All major gods of India have a special connection to the Nagas. Vishnu rests on Sheshnaga, Shiva wears them as ornaments, Ganesha wear a serpent belt., Subramaniya ( lord Murugha and Kartikeya) has special ability to deal with the Sarpas- his vehicle the peacock can kill the snakes. Lord Krishna could fight the snake Kalinga as he had worshipped Lord Subramania.
Goddess Manasa Devi is the queen of the Nagas. She is the daughter of Kashyapa and Kadru and the sister to the great snake Vasuki. Originally a tribal goddess,but after she helped Shiva when he drank the poison during the churning of the ocean of milk and cured him of it, she is widely worhsipped by all. Worshipping any one of the above deities will help you deal with the issues that the Nagas represent.
Panchami, the fifth step away from the Sun and the fifth towards the Sun belongs to the Nagas. Nagas are serpents. Originally the nagas were poisonous, violent and deadly. They were killing the humans with their venom. Humans begged Brahma to save them from these terrible serpents. He promised them protection. Brahma cursed the serpents that they will face a serious decline. The serpents fell to their feet and begged ‘Oh Brahma, you created us wicked, how can you complain, we are only following the path we were created for, please reduce our venom and give us a separate abode from the humans’. Brahma relented and gave them the underworld (Patala, Vitala and Sutala) and a boon that if they bite those who trouble them then they would not be punished. But the humans can kill those who are insolent and fierce. Nagas came to symbolise all that is secret and hidden, the possessors of great occult powers. They carry the poison in a pouch and their body is not filled with poison. They only use this poison when forced to do so. The poison can be used for healing or for killing. The nagas have the capacity for both good and bad. If we take the story of the nagas as a parable that poison exists within all of us, the moment we learn to recognise these poisons, we are able to live with them. Then it should only emerge under dire circumstances. Panchami have a great ability to control and overcome their sins. Panchami represents the primary struggle of man between good and evil nature.
Lord Brahma forgave the Sarpas on Nag Panchami day and therefore this is the special day to celebrate in their honour.
In Indian tradition we have always honored all aspects of life and nature. Nagas or serpents have been honoured as part of this tradition and their special day is on Nag Panchami day. All major gods of India have a special connection to the Nagas. Vishnu rests on Sheshnaga, Shiva wears them as ornaments, Ganesha wear a serpent belt., Subramaniya ( lord Murugha and Kartikeya) has special ability to deal with the Sarpas- his vehicle the peacock can kill the snakes. Lord Krishna could fight the snake Kalinga as he had worshipped Lord Subramania.
Goddess Manasa Devi is the queen of the Nagas. She is the daughter of Kashyapa and Kadru and the sister to the great snake Vasuki. Originally a tribal goddess,but after she helped Shiva when he drank the poison during the churning of the ocean of milk and cured him of it, she is widely worhsipped by all. Worshipping any one of the above deities will help you deal with the issues that the Nagas represent.
Nag Panchami is an important celebration for all specially for those who have Kal Sarpa yoga, Rahu Ketu issues in their chart, inability to have children, Sapra dosha due to past life problems.
How to celebrate Nag Panchami
On this day, Milk and cooked rice is offered to snakes carried by snake charmers. Clay snakes are brought home to be worshipped and immersed in the sea / river in the evening. Serpents are worshipped on Shravan Shukla Panchami. On this day, on both the sides of door 2 idols of serpents are made of cowdung.In this vow, people fast on the Panchami day and take food only in the evening. People visit temples specially dedicated to snakes and worship them. Shiva temples are also favoured places for worshiping as snakes are considered dear to him. Some go to worship the snake which is believed to be hiding in the holes ofanthills. Or else a five hood snake is made by mixing "gandh" (a fragrant pigment),"haladi" (turmeric powder), "chandan" (sandal) and "kesar" (saffron) and placed on a metal plate and worshipped.
Fast
You should fast the whole day – not eating anything fried on this day even after you break the fast.
End the fast after sunset. Keep your meal pure vegetarian. Eating Kheer (milk pudding) and milk is good in this day.
Chant
Moksha mantra/ Maha Mrityunjaya Mantra for Lord Shiva 108 times.
Om Tryambhakam yajamahe sugnadhim pushtivardhanan
Urvarukamiva bandhanan mrityor moksheya mamratat Om
We worship the three eyed one (Shiva) who is fragrant and nourishes all beings. Just like a cucumber falls off its creeper and is detached from its bondage, Shiva will help us liberate the soul from death and find moksha (self-realisation) and amrita (Nectar of immortality).
Pray
Lords Shiva, Krishna or Subramaniya. If possible go to a temple and give an idol made in silver of the nagas and worship with raw milk, turmeric, vermillion ( Kumkum) and flowers on the Shiva lingham. You can pray to Lord Krishna and Subramaniya to protect you from the negative qualities of the nagas and get their blessings.
As Rahu Ketu and Sarpa deal with psychological aspects of life, this prayer is to get mental peace.
People also make shape of the nagas in dough or a cut out and worship this if they are unable to get a small figure of Nag made for this day. This festival is not celebrated with pomp and ceremony but with devotion and belief.
Donate
Feed the poor on this day. Donate money to charity. Give dakshina and gifts to the priests.
Following are the stories connected to the celebration of this day :
Krishna and the Kaliya Snake : Once Young Krishna was playing with the other cowboys, when suddenly the ball got entangled in the high branch of a tree. Krishna volunteered to climb the tree and fetch the ball. But below the tree there was a deep part of the river Yamuna, in which the terrible snake Kaliya was living. Everybody was afraid of that part of the river. Suddenly Krishna fell from the tree into the water. Then that terrible snake came up. But Krishna was ready and jumping on the snake’s head he caught it by the neck. Kaliya understood that Krishna was not an ordinary boy, and that it would not be easy to overcome him. So Kaliya pleaded with Krishna: "Please, do not kill me." Krishna full of compassion asked the snake to promise that henceforth he would not harass anybody. Then he let the snake go free into the river again. Suddenly Krishna fell from the tree into the water. Then that terrible snake came up. But Krishna was ready and jumping on the snake’s head he caught it by the neck. Kaliya understood that Krishna was not an ordinary boy, and that it would not be easy to overcome him. So Kaliya pleaded with Krishna: "Please, do not kill me." Krishna full of compassion asked the snake to promise that henceforth he would not harass anybody. Then he let the snake go free into the river again.
The Snake and the Farmer : A farmer was ploughing his field. At the edge of the field there was an anthill which he inadvertently destroyed with the plough, and thus the young serpents that were hiding in it were killed. The mother snake had casually gone out. When she came back she could not find her young ones. At last she found them cut into pieces. She was furious and understood that the farmer had killed them. She was bent on taking revenge. At night when the farmer was sleeping with his wife and children, the snake came full of anger. She began to bite the feet of the farmer, and then one by one the feet of his wife and children. All began to cry. But the eldest daughter happened to be out of the house that night. Then the snake remembered that on the occasion of her wedding, the girl had gone to the house of her father-in-law. "I will not spare her either," the snake resolved. The snake ran towards the neighbouring village. She stopped before the door of a house, and saw a young girl inside. She recognized her as the farmer’s eldest daughter. The snake went in determined to bite her. But then she saw the young girl with joint hands worshipping the snake she had made out of "gandh", and the nine "nagkule" (young snakes). She had offered them "nagane" (gram soaked and parched), "lahya" (rice blown out by parching), and "durva" (grass sacred to Ganpati), and she was praying with great devotion, "O God Snake, don’t be angry if I have committed any mistake. Accept my worship. Look after my people at home and in my father-in-law’s house. Do not bite anyone. Forgive any fault we may have committed inadvertently." With this the snake was pleased and came before the girl. She opened her eyes and got frightened at the sight of the snake. But the snake said, "Don’t be afraid. I shall not bite you. Tell me who you are and where your house is." Then the snake knew well that the girl was the farmer’s daughter and felt very sorry for having killed all her people. The snake told the girl what had happened, but told her not to cry. She gave her some nectar and told her to sprinkle it on her dead people, and with this they all came back to life.
Fast
You should fast the whole day – not eating anything fried on this day even after you break the fast.
End the fast after sunset. Keep your meal pure vegetarian. Eating Kheer (milk pudding) and milk is good in this day.
Chant
Moksha mantra/ Maha Mrityunjaya Mantra for Lord Shiva 108 times.
Om Tryambhakam yajamahe sugnadhim pushtivardhanan
Urvarukamiva bandhanan mrityor moksheya mamratat Om
We worship the three eyed one (Shiva) who is fragrant and nourishes all beings. Just like a cucumber falls off its creeper and is detached from its bondage, Shiva will help us liberate the soul from death and find moksha (self-realisation) and amrita (Nectar of immortality).
Pray
Lords Shiva, Krishna or Subramaniya. If possible go to a temple and give an idol made in silver of the nagas and worship with raw milk, turmeric, vermillion ( Kumkum) and flowers on the Shiva lingham. You can pray to Lord Krishna and Subramaniya to protect you from the negative qualities of the nagas and get their blessings.
As Rahu Ketu and Sarpa deal with psychological aspects of life, this prayer is to get mental peace.
People also make shape of the nagas in dough or a cut out and worship this if they are unable to get a small figure of Nag made for this day. This festival is not celebrated with pomp and ceremony but with devotion and belief.
Donate
Feed the poor on this day. Donate money to charity. Give dakshina and gifts to the priests.
Following are the stories connected to the celebration of this day :
Krishna and the Kaliya Snake : Once Young Krishna was playing with the other cowboys, when suddenly the ball got entangled in the high branch of a tree. Krishna volunteered to climb the tree and fetch the ball. But below the tree there was a deep part of the river Yamuna, in which the terrible snake Kaliya was living. Everybody was afraid of that part of the river. Suddenly Krishna fell from the tree into the water. Then that terrible snake came up. But Krishna was ready and jumping on the snake’s head he caught it by the neck. Kaliya understood that Krishna was not an ordinary boy, and that it would not be easy to overcome him. So Kaliya pleaded with Krishna: "Please, do not kill me." Krishna full of compassion asked the snake to promise that henceforth he would not harass anybody. Then he let the snake go free into the river again. Suddenly Krishna fell from the tree into the water. Then that terrible snake came up. But Krishna was ready and jumping on the snake’s head he caught it by the neck. Kaliya understood that Krishna was not an ordinary boy, and that it would not be easy to overcome him. So Kaliya pleaded with Krishna: "Please, do not kill me." Krishna full of compassion asked the snake to promise that henceforth he would not harass anybody. Then he let the snake go free into the river again.
The Snake and the Farmer : A farmer was ploughing his field. At the edge of the field there was an anthill which he inadvertently destroyed with the plough, and thus the young serpents that were hiding in it were killed. The mother snake had casually gone out. When she came back she could not find her young ones. At last she found them cut into pieces. She was furious and understood that the farmer had killed them. She was bent on taking revenge. At night when the farmer was sleeping with his wife and children, the snake came full of anger. She began to bite the feet of the farmer, and then one by one the feet of his wife and children. All began to cry. But the eldest daughter happened to be out of the house that night. Then the snake remembered that on the occasion of her wedding, the girl had gone to the house of her father-in-law. "I will not spare her either," the snake resolved. The snake ran towards the neighbouring village. She stopped before the door of a house, and saw a young girl inside. She recognized her as the farmer’s eldest daughter. The snake went in determined to bite her. But then she saw the young girl with joint hands worshipping the snake she had made out of "gandh", and the nine "nagkule" (young snakes). She had offered them "nagane" (gram soaked and parched), "lahya" (rice blown out by parching), and "durva" (grass sacred to Ganpati), and she was praying with great devotion, "O God Snake, don’t be angry if I have committed any mistake. Accept my worship. Look after my people at home and in my father-in-law’s house. Do not bite anyone. Forgive any fault we may have committed inadvertently." With this the snake was pleased and came before the girl. She opened her eyes and got frightened at the sight of the snake. But the snake said, "Don’t be afraid. I shall not bite you. Tell me who you are and where your house is." Then the snake knew well that the girl was the farmer’s daughter and felt very sorry for having killed all her people. The snake told the girl what had happened, but told her not to cry. She gave her some nectar and told her to sprinkle it on her dead people, and with this they all came back to life.
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