Shukra
Shukra
(शुक्र,சுக்ரன், ಶುಕ್ರ, IAST
Śukra), the Sanskrit for "clear, pure" or "brightness,
clearness", is the name the son of Bhrigu, and preceptor of the Daityas,
and the guru of the Asuras, identified with the planet Venus, one of the
Navagrahas (with honorific, शुक्राचार्य
Shukracharya). He presides over Shukravar (Devanagari: शुक्रवार) or Friday.
He is of white complexion, middle-aged and of agreeable countenance. He is described variously mounted on a camel, horse or crocodile. He holds a stick, beads and a lotus and sometimes a bow and arrow.
Ushanas is the name of a Vedic rishi with the patronymic Kāvya (descendant of Kavi, AVŚ 4.29.6), who was later identified as Ushanas Shukra.
Name
Shukra is etymologically identical with shukla "white". As a noun, it may also refer to any clear liquid, to water, semen and to Soma, and to a receptacle for Soma, and it is also the name of a Marutvat, of a son of Vasishtha, of the third Manu, of one of the saptarshi under Manu Bhautya, of a son of Bhava, of a son of Havirdhana.
Ushanas is also the name of the author of a Dharmashastra.
Guru Shukracharya
Shukra with consort Dwarjaswini
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He was a Bhargava rishi of the Atharvan branch and a descendant of sage Kavi. The Devi-Bhagavata Purana refers to his mother as Kavyamata. The feminic natured Shukra is a Brahminical planet. He was born on Friday in the year Parthiva on Sraavana Suddha Ashtami when Svati Nakshatra is on the ascent. Hence, Friday is known as Shukravaar in Indian languages like Sanskrit, Telugu, Hindi, Marathi, Gujarati, Oriya, Bengali, Assamese, and Kannada. He went on to study the Vedas under the rishi Angirasa but he was disturbed by Angirasa's favouritism for his son Brihaspati. He then went to study under rishi Gautama. He later performed penance to Lord Shiva and obtained the Sanjivani mantra (a formula that revived the dead). He married Priyavrata's daughter Urjaswathi and they had four sons — Chanda, Amarka, Tvastr, Dharaatra and a daughter by name Devayani.
During this period Brihaspati became the Guru (Preceptor) of the Devas. Due to the hatred he bore towards Vishnu for what he perceived as the murder of his mother as she had given shelter to some asura whom Vishnu was hunting, Shukracharya decided to become the Guru of Asuras. He helped them achieve victory over the Devas and used his knowledge to revive the dead and wounded among them.
The fact is that the Devas and Asuras were among two sections of Aryan kings and rishis out of which one section was worshiping deities called the Devas and the other, deities called the Asuras. Ushanas Shukra was the preceptor of the petty king Vrshaparvan, the leader of the section worshiping the Asuras. These Deva-Asura differences were aggravated to such an extent that at a later period, his descendants and followers had to leave Sapta Sindhu and settle elsewhere, probably in Iran. The priests of the Ahura-worshiping sect of Ahura Mazda of Iran are called atharvans.
In one story, Lord Vishnu is born as the Brahmin dwarf-sage Vamana. Vamana comes to take the three worlds as alms from the asura king Bali. Lord Vishnu wanted to deceive the king Bali who was the grandson of the great king Prahlada, in order to help the Devas. The sage Shukracharya identifies him immediately and warns the King. The King is however a man of his word and offers the gift to Vamana. Shukracharya, annoyed with the pride of the king, shrinks himself with his powers and sits in the spout of the vase, from which water has to be poured to seal the promise to the deity in disguise. Lord Vishnu, in disguise of the dwarf, understands immediately, and picks a straw from the ground and directs it up the spout, poking out the left eye of Shukracharaya. Since this day on, the guru of the asuras has been known to be half blind.
Devayani was the daughter of Shukracharya, who was rejected by the son of Brihaspati, Kacha. She later marries Yayati who founds the Kuru dynasty.
In the time of the Mahabharata, Shukracharya is mentioned as one of the mentors of Bhishma, having taught him political science in his youth.[2]
[edit] In astrology
In Vedic astrology Shukra (Venus) is considered a benefic and rules over the signs Vrishabha (Taurus) and Tula (Libra). It is exalted in Meena (Pisces), and in its fall in Kanya (Virgo). The planets Mercury and Saturn are considered friendly to Shukra, the Sun and Moon are hostile and Jupiter and the rest are considered neutral. In astrology Shukra represents artistic talents, the quality of the body and material life, wealth, the opposite sex, pleasure and reproduction, feminine qualities and music and dance. Those with Shukra strong in their charts are likely to appreciate nature and enjoy harmonious relationship. However, an excessive influence can cause them to indulge too much in the pleasures of life without accomplishing much of real worth. Shukra is the lord of three nakshatras or lunar mansions: Bharani, Purva Phalguni and Purva Ashadha
Strong Houses: 1, 2, 4, 5, 7, 8, 9, 10, 11 Weak Houses: 6, 12 Medium House: 3
Shukra and its significance Venus is an indicator of spouse, love, marriage, comfort, luxury, beauty, prosperity, happiness, all conveyances, art, dance music, acting, passion and sex. Shukra blesses the people with power to control their sense organs (Indriyas) and enables to obtain name and fame. Afflictions to Venus can cause eye diseases, venereal complaints, indigestion, pimples, impotency, loss of appetite and rashes on the skin.
In Vedic astrology, there is a dasha or planetary period known as Shukra Dasha which remains active in a person's horoscope for 20 years, this is the longest dasha among all planets. This dasha is believed to give more wealth, fortune and luxury to a person's life if they have Shukra positioned well in their horoscope. In addition Shukra is an important benefic planet in the horoscope. Shukra is associated with a month in the Hindu calendar called JyeshTha ( May-June, personified as the guardian of Kubera's treasure).
Shukra also has the following associations. His color is white, metal is silver and gemstone is diamond. His direction is south-east, season is spring and element is water.
He is of white complexion, middle-aged and of agreeable countenance. He is described variously mounted on a camel, horse or crocodile. He holds a stick, beads and a lotus and sometimes a bow and arrow.
Ushanas is the name of a Vedic rishi with the patronymic Kāvya (descendant of Kavi, AVŚ 4.29.6), who was later identified as Ushanas Shukra.
Name
Shukra is etymologically identical with shukla "white". As a noun, it may also refer to any clear liquid, to water, semen and to Soma, and to a receptacle for Soma, and it is also the name of a Marutvat, of a son of Vasishtha, of the third Manu, of one of the saptarshi under Manu Bhautya, of a son of Bhava, of a son of Havirdhana.
Ushanas is also the name of the author of a Dharmashastra.
Guru Shukracharya
Shukra with consort Dwarjaswini
Question book-new.svg
This section needs additional citations for verification.
Please help improve this article by adding reliable references. Unsourced material may be challenged and removed. (April 2010)
He was a Bhargava rishi of the Atharvan branch and a descendant of sage Kavi. The Devi-Bhagavata Purana refers to his mother as Kavyamata. The feminic natured Shukra is a Brahminical planet. He was born on Friday in the year Parthiva on Sraavana Suddha Ashtami when Svati Nakshatra is on the ascent. Hence, Friday is known as Shukravaar in Indian languages like Sanskrit, Telugu, Hindi, Marathi, Gujarati, Oriya, Bengali, Assamese, and Kannada. He went on to study the Vedas under the rishi Angirasa but he was disturbed by Angirasa's favouritism for his son Brihaspati. He then went to study under rishi Gautama. He later performed penance to Lord Shiva and obtained the Sanjivani mantra (a formula that revived the dead). He married Priyavrata's daughter Urjaswathi and they had four sons — Chanda, Amarka, Tvastr, Dharaatra and a daughter by name Devayani.
During this period Brihaspati became the Guru (Preceptor) of the Devas. Due to the hatred he bore towards Vishnu for what he perceived as the murder of his mother as she had given shelter to some asura whom Vishnu was hunting, Shukracharya decided to become the Guru of Asuras. He helped them achieve victory over the Devas and used his knowledge to revive the dead and wounded among them.
The fact is that the Devas and Asuras were among two sections of Aryan kings and rishis out of which one section was worshiping deities called the Devas and the other, deities called the Asuras. Ushanas Shukra was the preceptor of the petty king Vrshaparvan, the leader of the section worshiping the Asuras. These Deva-Asura differences were aggravated to such an extent that at a later period, his descendants and followers had to leave Sapta Sindhu and settle elsewhere, probably in Iran. The priests of the Ahura-worshiping sect of Ahura Mazda of Iran are called atharvans.
In one story, Lord Vishnu is born as the Brahmin dwarf-sage Vamana. Vamana comes to take the three worlds as alms from the asura king Bali. Lord Vishnu wanted to deceive the king Bali who was the grandson of the great king Prahlada, in order to help the Devas. The sage Shukracharya identifies him immediately and warns the King. The King is however a man of his word and offers the gift to Vamana. Shukracharya, annoyed with the pride of the king, shrinks himself with his powers and sits in the spout of the vase, from which water has to be poured to seal the promise to the deity in disguise. Lord Vishnu, in disguise of the dwarf, understands immediately, and picks a straw from the ground and directs it up the spout, poking out the left eye of Shukracharaya. Since this day on, the guru of the asuras has been known to be half blind.
Devayani was the daughter of Shukracharya, who was rejected by the son of Brihaspati, Kacha. She later marries Yayati who founds the Kuru dynasty.
In the time of the Mahabharata, Shukracharya is mentioned as one of the mentors of Bhishma, having taught him political science in his youth.[2]
[edit] In astrology
In Vedic astrology Shukra (Venus) is considered a benefic and rules over the signs Vrishabha (Taurus) and Tula (Libra). It is exalted in Meena (Pisces), and in its fall in Kanya (Virgo). The planets Mercury and Saturn are considered friendly to Shukra, the Sun and Moon are hostile and Jupiter and the rest are considered neutral. In astrology Shukra represents artistic talents, the quality of the body and material life, wealth, the opposite sex, pleasure and reproduction, feminine qualities and music and dance. Those with Shukra strong in their charts are likely to appreciate nature and enjoy harmonious relationship. However, an excessive influence can cause them to indulge too much in the pleasures of life without accomplishing much of real worth. Shukra is the lord of three nakshatras or lunar mansions: Bharani, Purva Phalguni and Purva Ashadha
Strong Houses: 1, 2, 4, 5, 7, 8, 9, 10, 11 Weak Houses: 6, 12 Medium House: 3
Shukra and its significance Venus is an indicator of spouse, love, marriage, comfort, luxury, beauty, prosperity, happiness, all conveyances, art, dance music, acting, passion and sex. Shukra blesses the people with power to control their sense organs (Indriyas) and enables to obtain name and fame. Afflictions to Venus can cause eye diseases, venereal complaints, indigestion, pimples, impotency, loss of appetite and rashes on the skin.
In Vedic astrology, there is a dasha or planetary period known as Shukra Dasha which remains active in a person's horoscope for 20 years, this is the longest dasha among all planets. This dasha is believed to give more wealth, fortune and luxury to a person's life if they have Shukra positioned well in their horoscope. In addition Shukra is an important benefic planet in the horoscope. Shukra is associated with a month in the Hindu calendar called JyeshTha ( May-June, personified as the guardian of Kubera's treasure).
Shukra also has the following associations. His color is white, metal is silver and gemstone is diamond. His direction is south-east, season is spring and element is water.
Suka
Śuka[1][2]
(also Sukadev, Sukadeva Gosvami, Shuka, Shukadeva, Shuka deva) was the son of
the sage Vyasa (credited as the author of the Vedas and Puranas) and the main
narrator of the Bhagavata Purana. Most of the Bhagavata Purana consists of Śuka
reciting the story to the dying king Parikshit. Śuka is depicted as a sannyasi,
renouncing the world in pursuit of moksha (liberation), which most narratives
state that he achieved.
According to the Mahabharata, after one hundred years of austerity by Vyasa, Śuka was churned out of a stick of fire, born with ascetic power and with the Vedas dwelling inside him, just like his father. The Mahabharata also recounts how Śuka was sent by Vyasa for training to King Janaka, who was considered to be a Jivanmukta, or one who is liberated while still in a body. Śuka asked Janaka about the way to liberation, with Janaka recommending the traditional progression of the four ashramas, which included the householder stage. After expressing contempt for the householder life, Śuka questioned Janaka about the real need for following the householder path. Seeing Śuka's advanced state of realization, Janaka told him that there was no need in his case.
Stories recount how Śuka surpassed his father in spiritual attainment. Once, when following his son, Vyasa encountered a group of celestial nymphs who were bathing. Śuka's purity was such that the nymphs did not consider him to be a distraction, even though he was naked, but covered themselves when faced with his father. Śuka is sometimes portrayed as wandering about naked, due to his complete lack of self-consciousness.
An entirely alternate version of the later life of Śuka is given in the Devi-Bhagavata Purana, considered a secondary Purana (upapurana) by many, but an important work in the Shakta tradition. In this account, Śuka is convinced by Janaka to follow the ashrama tradition, and returns home to marry and follow the path of yoga. He has five children with his wife Pivari—four sons and a daughter. The story concludes in the same vein as the more common tradition, with Śuka achieving moksha.
A place called shukachari is believed to be cave of Shuka, where he disappeared in cave stones as per local traditions.
According to the Mahabharata, after one hundred years of austerity by Vyasa, Śuka was churned out of a stick of fire, born with ascetic power and with the Vedas dwelling inside him, just like his father. The Mahabharata also recounts how Śuka was sent by Vyasa for training to King Janaka, who was considered to be a Jivanmukta, or one who is liberated while still in a body. Śuka asked Janaka about the way to liberation, with Janaka recommending the traditional progression of the four ashramas, which included the householder stage. After expressing contempt for the householder life, Śuka questioned Janaka about the real need for following the householder path. Seeing Śuka's advanced state of realization, Janaka told him that there was no need in his case.
Stories recount how Śuka surpassed his father in spiritual attainment. Once, when following his son, Vyasa encountered a group of celestial nymphs who were bathing. Śuka's purity was such that the nymphs did not consider him to be a distraction, even though he was naked, but covered themselves when faced with his father. Śuka is sometimes portrayed as wandering about naked, due to his complete lack of self-consciousness.
An entirely alternate version of the later life of Śuka is given in the Devi-Bhagavata Purana, considered a secondary Purana (upapurana) by many, but an important work in the Shakta tradition. In this account, Śuka is convinced by Janaka to follow the ashrama tradition, and returns home to marry and follow the path of yoga. He has five children with his wife Pivari—four sons and a daughter. The story concludes in the same vein as the more common tradition, with Śuka achieving moksha.
A place called shukachari is believed to be cave of Shuka, where he disappeared in cave stones as per local traditions.
Sri
Upamanyu
Upamanyu
is the name of a Hindu rishi, the traditional author of hymn 1.102.9 of the Rig
Veda.
The historian B. C. Law, writing in the 1920s, supposed that Upamanyu was the father of Kamboja Aupamanyava referred to in the Vamsa Brahmana (1.18) of the Sama Veda. The latter is the first mention of the Kambojas, an Iranian tribe neighbouring Iron Age India, who feature in the Mahabharata.
The historian B. C. Law, writing in the 1920s, supposed that Upamanyu was the father of Kamboja Aupamanyava referred to in the Vamsa Brahmana (1.18) of the Sama Veda. The latter is the first mention of the Kambojas, an Iranian tribe neighbouring Iron Age India, who feature in the Mahabharata.
Vadula
Vadula
(Vadhula / Vadoola / Vadhoola / Vatula / Vathula) is a Sanskrit word that has
several meanings including "enlightened, lashed by the wind to the point
of losing one's sanity, god's madcap,
detached from the world, and seeker of truth."
Vadula was a Rishi who gave his name to a Gotra, or a line of descent, commonly amongst Brahmins. Vadula Maharishi was reportedly prone to great distraction, which some ascribe to deep, consciousness-expanding meditation.
The three main rishis of Vatula Gotram are Bhargava, Vaitahavya and Saavedasa. Bhargava refers to the lineage of Bhrigu Maharishi, the foster father of Goddess Lakshmi worshipped as Bhargavi.
In Sanskrit, a Rishi (ṛṣi ऋषि) is a sage and/or seer who "heard" (cf. śruti) the hymns of the Vedas from the Supreme Being Brahman while he was in deep meditation. A rishi can be regarded as a combination of a patriarch, a priest, a preceptor, an author of Vedic hymns, a sage, a saint, an ascetic, a prophet and a hermit into a single person.
Vadula was a Rishi who gave his name to a Gotra, or a line of descent, commonly amongst Brahmins. Vadula Maharishi was reportedly prone to great distraction, which some ascribe to deep, consciousness-expanding meditation.
The three main rishis of Vatula Gotram are Bhargava, Vaitahavya and Saavedasa. Bhargava refers to the lineage of Bhrigu Maharishi, the foster father of Goddess Lakshmi worshipped as Bhargavi.
In Sanskrit, a Rishi (ṛṣi ऋषि) is a sage and/or seer who "heard" (cf. śruti) the hymns of the Vedas from the Supreme Being Brahman while he was in deep meditation. A rishi can be regarded as a combination of a patriarch, a priest, a preceptor, an author of Vedic hymns, a sage, a saint, an ascetic, a prophet and a hermit into a single person.
Vaisampyana
Vaishampayana
(Sanskrit: वैशंपायन,
Vaiśampāyana) was the traditional narrator of the Mahabharata, one of the two
major Sanskrit epics of ancient India. He was a ancient Indian sage who was the original teacher of
the Black Yajur-Veda. The Ashvalayana Grihya Sutra mentions him as
Mahabharatacharya. He is also mentioned in the Taittiriya Aranayaka and the
Ashtadhyayi of Pāṇini.
He was a pupil of Vyasa, from whom he learned the Jaya, the original 8,800 verses of the Mahabharata. He later expanded the Jaya to 24,000 verses under the name Bharata, which he recited to King Janamejaya at his sarpa satra (snake sacrifice). The Harivamsa is also said to have been recited by him. The full 100,000 verses of the Mahabharata was not complete until several centuries later.
He was a pupil of Vyasa, from whom he learned the Jaya, the original 8,800 verses of the Mahabharata. He later expanded the Jaya to 24,000 verses under the name Bharata, which he recited to King Janamejaya at his sarpa satra (snake sacrifice). The Harivamsa is also said to have been recited by him. The full 100,000 verses of the Mahabharata was not complete until several centuries later.
Valmiki
Valmiki
(Sanskrit: वाल्मीकि,
vālmīki) (ca. 400 BC, northern India) is celebrated as the poet harbinger in
Sanskrit literature. He is the author of the epic Ramayana, based on the attribution in the text of the epic itself.
He is revered as the Adi Kavi, which means First Poet, for he discovered the
first śloka i.e. first verse, which set the base and defined the form to
Sanskrit poetry. The Yoga Vasistha is attributed to him. A religious movement
called Valmikism is based on Valmiki's teachings as presented in the Ramayana and
the Yoga Vasistha.
At least by the 1st century AD, Valmiki's reputation as the father of Sanskrit classical poetry seems to have been legendary. Ashvagosha writes in the Buddhacarita, "The voice of Valmiki uttered poetry which the great seer Chyavana could not compose." This particular verse has been speculated to indicate a familial relationship between Valmiki and Chyavana, as implied by the previous and subsequent verses.
Early life
The Uttara Khanda chapter of the Ramayana tells the story of Valmiki's early life, as an unnamed highway robber. Once, the robber tried to rob the divine sage Narada for the benefit of his family. Narada asked him if his family would share the sin he was incurring due to the robbery. The robber replied positively, but Narada told him to confirm this with his family. The robber asked his family, but none agreed to bear the burden of sin. Dejected, the robber finally understood the truth of life and asked for Narada's forgiveness. Narada taught the robber to worship God. The robber meditated for many years, so much so that ant-hills grew around his body. Finally, a divine voice declared his penance successful, bestowing him with the name "Valmiki": "one born out of ant-hills".
[edit] Writer of the Ramayana
The Rāmāyaṇa, originally written by Valmiki, consists of 24,000 verses[6] in six cantos (some say seven i.e. including the Uttara Ramayana) (kāṇḍas). The Ramayana tells the story of a prince, Rama of Ayodhya, whose wife Sita is abducted by the demon (Rākshasa) king of Lanka, Rāvana. The Valmiki Ramayana is dated variously from 500 BC to 100 BC, or about co-eval with early versions of the Mahabhārata. As with many traditional epics, it has gone through a long process of interpolations and redactions, making it impossible to date accurately.
The first śloka
Valmiki was going to the river Ganga for his daily ablutions. A disciple by the name Bharadwaja was carrying his clothes. On the way, they came across the Tamasa Stream. Looking at the stream, Valmiki said to his disciple, "Look, how clear is this water, like the mind of a good man! I will bathe here today." When he was looking for a suitable place to step into the stream, he heard the sweet chirping of birds. Looking up, he saw two birds flying together. Valmiki felt very pleased on seeing the happy bird couple. Suddenly, one of the birds fell down, hit by an arrow; it was the male bird. Seeing the wounded one, its mate screamed in agony. Valmiki's heart melted at this pitiful sight. He looked around to find out who had shot the bird. He saw a hunter with a bow and arrows, nearby. Valmiki became very angry. His lips opened and he uttered the following words:
/*ॐ माँ निषाद प्रतिष्ठा त्वमगमः शास्वती समः यत् क्रोच मिथुनादेवकमवधी काममोहितं*/
mā niṣāda pratiṣṭhāṁ tvamagamaḥ śāśvatīḥ samāḥ
yat krauñcamithunādekam avadhīḥ kāmamohitam
You will find no rest for the long years of Eternity
For you killed a bird in love and unsuspecting
Emerging spontaneously from his rage and grief, this was the first śloka in Sanskrit literature. Later Valmiki composed the entire Ramayana with the blessings of Lord Brahma in the same meter that issued forth from him as the śloka. Thus this śloka is revered as the "first śloka" in Hindu literature. Valmiki is revered as the first poet, or Adi Kavi, and the Ramayana, the first kavya.
His first disciples to whom he taught the Ramayana were Kusha and Lava, the sons of Rama.
At least by the 1st century AD, Valmiki's reputation as the father of Sanskrit classical poetry seems to have been legendary. Ashvagosha writes in the Buddhacarita, "The voice of Valmiki uttered poetry which the great seer Chyavana could not compose." This particular verse has been speculated to indicate a familial relationship between Valmiki and Chyavana, as implied by the previous and subsequent verses.
Early life
The Uttara Khanda chapter of the Ramayana tells the story of Valmiki's early life, as an unnamed highway robber. Once, the robber tried to rob the divine sage Narada for the benefit of his family. Narada asked him if his family would share the sin he was incurring due to the robbery. The robber replied positively, but Narada told him to confirm this with his family. The robber asked his family, but none agreed to bear the burden of sin. Dejected, the robber finally understood the truth of life and asked for Narada's forgiveness. Narada taught the robber to worship God. The robber meditated for many years, so much so that ant-hills grew around his body. Finally, a divine voice declared his penance successful, bestowing him with the name "Valmiki": "one born out of ant-hills".
[edit] Writer of the Ramayana
The Rāmāyaṇa, originally written by Valmiki, consists of 24,000 verses[6] in six cantos (some say seven i.e. including the Uttara Ramayana) (kāṇḍas). The Ramayana tells the story of a prince, Rama of Ayodhya, whose wife Sita is abducted by the demon (Rākshasa) king of Lanka, Rāvana. The Valmiki Ramayana is dated variously from 500 BC to 100 BC, or about co-eval with early versions of the Mahabhārata. As with many traditional epics, it has gone through a long process of interpolations and redactions, making it impossible to date accurately.
The first śloka
Valmiki was going to the river Ganga for his daily ablutions. A disciple by the name Bharadwaja was carrying his clothes. On the way, they came across the Tamasa Stream. Looking at the stream, Valmiki said to his disciple, "Look, how clear is this water, like the mind of a good man! I will bathe here today." When he was looking for a suitable place to step into the stream, he heard the sweet chirping of birds. Looking up, he saw two birds flying together. Valmiki felt very pleased on seeing the happy bird couple. Suddenly, one of the birds fell down, hit by an arrow; it was the male bird. Seeing the wounded one, its mate screamed in agony. Valmiki's heart melted at this pitiful sight. He looked around to find out who had shot the bird. He saw a hunter with a bow and arrows, nearby. Valmiki became very angry. His lips opened and he uttered the following words:
/*ॐ माँ निषाद प्रतिष्ठा त्वमगमः शास्वती समः यत् क्रोच मिथुनादेवकमवधी काममोहितं*/
mā niṣāda pratiṣṭhāṁ tvamagamaḥ śāśvatīḥ samāḥ
yat krauñcamithunādekam avadhīḥ kāmamohitam
You will find no rest for the long years of Eternity
For you killed a bird in love and unsuspecting
Emerging spontaneously from his rage and grief, this was the first śloka in Sanskrit literature. Later Valmiki composed the entire Ramayana with the blessings of Lord Brahma in the same meter that issued forth from him as the śloka. Thus this śloka is revered as the "first śloka" in Hindu literature. Valmiki is revered as the first poet, or Adi Kavi, and the Ramayana, the first kavya.
His first disciples to whom he taught the Ramayana were Kusha and Lava, the sons of Rama.
Vartantu
Vartantu
(4360 BC) was an Indian sage, who had a big ashrama in Bharuch for education of
children in the kingdom of Raghu II, son of Dilip II and grandfather of Lord
Rama.
Significance as in Festival of Vijay Dashami
There is a very popular tale of Rishi Vartantu, that has its importance for the festival Vijay Dashami still popularly celebrated in India, during months of October-November.
The tale goes like this -
In the city of Paithan, there lived a Brahmin named Devdutta. He had an intelligent son called Kautsa. Kautsa had gone to Sage Vartantu who lived in Bharuch to study the Vedas. There he acquired immense knowledge, learnt the fourteen Vidyas from Sage Vartantu and became an expert in all the sciences. Later when Kautsa expressed his desire to give him his fees (guru dakshina) for teaching him, Sage Vartantu said, "You have become so learned. The happiness that I get from it is my fees." But Kautsa felt that if he did not give any guru dakshina, the knowledge that he had gained would not bear any fruit. Also it was his earnest desire. Finally, Sage Vartantu asked Kautsa to bring fourteen crores (140 million) of gold coins. While doing so he imposed a condition that all the coins must be brought from the same place.
As he wandered, he came across a Brahmin who told him to go to Ayodhya and meet Raghu Raja (King). Raghu Raja was an ancestor of Lord Rama. He was very generous. It is from his name that the Surya Vansha came to be called as Raghu Vansha. Raghu Raja was a great achiever. He himself decided to wage a war against Lord Indra and obtain the required wealth. He asked Kautsa to decide upon an auspicious day for the war. Accordingly it was planned on Ashwin Shudh Navmi. However, without any war Lord Indra filled the trees of Shami and Apta with gold coins, at the outskirts of Ayodhya. The people of Ayodhya informed the king of the miracle. The king (Raghu Raja) handed over all of the gold coins to Kautsa.
Kautsa then went and offered all of the gold coins to his guru (Sage Vartantu). But the number of coins was far more than fourteen crores. Sage Vartantu asked Kautsa to take back all the excess coins. When Kautsa took them back to Raghu Raja he said, "This wealth has been obtained for you. You take it back". To which Kautsa replied, "I wanted only fourteen crores of gold coins to offer to my guru. I don’t need these. I study the Vedas, I will not take even one of these." Raghu Raja thought that it was against his religion to take back what he had given in charity. Hence, he went and kept all the gold coins near the trees at the outskirts of Ayodhya, where he had initially found them. This was the day of Dashmi. The people of the village crossed the borders and worshiped the trees. They exchanged gold coins amongst themselves.
Till today this tradition is prevalent. Today people express happiness by exchanging the leaves of the apta tree as symbol of the gold coins.
This story has a hidden meaning to it.
It teaches us to share whatever we have with each other. The one who gives also gets something. We too have something to exchange, as much valuable as the leaves exchanged during dasara and that is, our hearts.
Vartantu Gotra
The word "gotra" signifies "lineage" in Hindu religion. Each gotra takes the name of a famous Rishi or sage who was the patrilineal forebearer of that clan. Descendants of Rishi Vartantu are classified under Vartantu Gotra.
Significance as in Festival of Vijay Dashami
There is a very popular tale of Rishi Vartantu, that has its importance for the festival Vijay Dashami still popularly celebrated in India, during months of October-November.
The tale goes like this -
In the city of Paithan, there lived a Brahmin named Devdutta. He had an intelligent son called Kautsa. Kautsa had gone to Sage Vartantu who lived in Bharuch to study the Vedas. There he acquired immense knowledge, learnt the fourteen Vidyas from Sage Vartantu and became an expert in all the sciences. Later when Kautsa expressed his desire to give him his fees (guru dakshina) for teaching him, Sage Vartantu said, "You have become so learned. The happiness that I get from it is my fees." But Kautsa felt that if he did not give any guru dakshina, the knowledge that he had gained would not bear any fruit. Also it was his earnest desire. Finally, Sage Vartantu asked Kautsa to bring fourteen crores (140 million) of gold coins. While doing so he imposed a condition that all the coins must be brought from the same place.
As he wandered, he came across a Brahmin who told him to go to Ayodhya and meet Raghu Raja (King). Raghu Raja was an ancestor of Lord Rama. He was very generous. It is from his name that the Surya Vansha came to be called as Raghu Vansha. Raghu Raja was a great achiever. He himself decided to wage a war against Lord Indra and obtain the required wealth. He asked Kautsa to decide upon an auspicious day for the war. Accordingly it was planned on Ashwin Shudh Navmi. However, without any war Lord Indra filled the trees of Shami and Apta with gold coins, at the outskirts of Ayodhya. The people of Ayodhya informed the king of the miracle. The king (Raghu Raja) handed over all of the gold coins to Kautsa.
Kautsa then went and offered all of the gold coins to his guru (Sage Vartantu). But the number of coins was far more than fourteen crores. Sage Vartantu asked Kautsa to take back all the excess coins. When Kautsa took them back to Raghu Raja he said, "This wealth has been obtained for you. You take it back". To which Kautsa replied, "I wanted only fourteen crores of gold coins to offer to my guru. I don’t need these. I study the Vedas, I will not take even one of these." Raghu Raja thought that it was against his religion to take back what he had given in charity. Hence, he went and kept all the gold coins near the trees at the outskirts of Ayodhya, where he had initially found them. This was the day of Dashmi. The people of the village crossed the borders and worshiped the trees. They exchanged gold coins amongst themselves.
Till today this tradition is prevalent. Today people express happiness by exchanging the leaves of the apta tree as symbol of the gold coins.
This story has a hidden meaning to it.
It teaches us to share whatever we have with each other. The one who gives also gets something. We too have something to exchange, as much valuable as the leaves exchanged during dasara and that is, our hearts.
Vartantu Gotra
The word "gotra" signifies "lineage" in Hindu religion. Each gotra takes the name of a famous Rishi or sage who was the patrilineal forebearer of that clan. Descendants of Rishi Vartantu are classified under Vartantu Gotra.
Vasista
Vasistha
(Sanskrit: वसिष्ठ), in
Hindu mythology is one of the Saptarishis (Seven Great Sages Rishi) in the
seventh, i.e the present Manvantara,[1] and the Rajpurohit / Rajguru of the Suryavansha or Solar Dynasty. He was
the mānasaputra ("mind son") of Brahma. He had in his possession the
divine cow Kamadhenu, and Nandini her child, who could grant anything to their
owners.
Arundhati (Sanskrit: अरुंधति) is the name of the wife of Vasistha. The star Mizar of the stellar constellation Ursa Major is thought of as Vasistha and the small one beside it, Alcor, as Arundhati.
Vasistha is credited as the chief author of Mandala 7 of the Rigveda. Vasistha and his family are glorified in RV 7.33, extolling their role in the Battle of the Ten Kings, making him the only mortal besides Bhavayavya to have a Rigvedic hymn dedicated to him. Another treatise attributed by him is "Vasistha Samhita" - a book on Vedic system of electional astrology.
1 Tales featuring Vasistha
1.1 The tale of Vasistha
1.2 The tale of King Dileepa
2 Yoga Vasistha
2.1 Context
3 Vashisht Ashram
4 Vasistha head
5 See also
6 References
7 Literature
Tales featuring Vasistha
Vasistha is featured in many tales and folklore, a few of which are briefly described below.
Arundhati (Sanskrit: अरुंधति) is the name of the wife of Vasistha. The star Mizar of the stellar constellation Ursa Major is thought of as Vasistha and the small one beside it, Alcor, as Arundhati.
Vasistha is credited as the chief author of Mandala 7 of the Rigveda. Vasistha and his family are glorified in RV 7.33, extolling their role in the Battle of the Ten Kings, making him the only mortal besides Bhavayavya to have a Rigvedic hymn dedicated to him. Another treatise attributed by him is "Vasistha Samhita" - a book on Vedic system of electional astrology.
1 Tales featuring Vasistha
1.1 The tale of Vasistha
1.2 The tale of King Dileepa
2 Yoga Vasistha
2.1 Context
3 Vashisht Ashram
4 Vasistha head
5 See also
6 References
7 Literature
Tales featuring Vasistha
Vasistha is featured in many tales and folklore, a few of which are briefly described below.
The tale of Vasistha
Sage Vasistha was Ram's guru and the Rajpurohit of "Ikshawaku" dynasty. He was a peace loving, selfless, intelligent and great Rishi. He had established Gurukula (residential college) on the banks of river "Saraswati", where he and his wife "Arundhati" were taking care of thousands of students stayed there and studied there and Vasistha Rishi was the chief principal.
Vasistha was the Sadguru of his time, possessing 20 "kala's" (divine arts) and had complete knowledge of the whole cosmos and the god. Many of his Shlokas are found in Vedas as well.
This tale tells of how Vasistha possessed a cow named Kamadhenu who could produce enough food for a whole army of troops instantly. The king Kaushika(later called as Vishwamitra), who visited Vasistha's hermitage, was very impressed with the cow and tried to take it away from Vasistha by force, but Kamadhenu/Nandini's spiritual power was too great for him. After being unable to conquer Kamadhenu/Nandini, Vishwamitra decided to acquire power himself through penance like Vasistha. He gained much power and many divine weapons from Lord Shiva. And once again he attempted to conquer Kamadhenu/Nandini. But even the divine weapons he acquired could not defeat the power of Kamadhenu/Nandini. Vishwamitra finally decided to become a Brahmarishi himself, and he renounced all his possessions and luxury and led the life of a simple forest ascetic.
The tale of King Dileepa
King Dileepa was a king of the Raghuvamsha dynasty. He had a wife named Sudakshina, but they had no children. For this reason, Dileepa visited the sage Vasistha in his ashram, and asked him for his advice. Vasistha replied that they should serve the cow Nandini, child of Kamadhenu, and perhaps if Nandini was happy with their service, she would grant them with a child. So, according to Vasistha, Dileepa served Nandini every day, and attended to her every need for twenty-one days. On the twenty-first day, a lion attacks Nandini. Dileepa immediately draws his bow and tries to shoot the lion. But he finds that his arm is paralysed and cannot move. He reasons that the lion must have some sort of divine power. As if to confirm this, the lion started to speak to him. It said that Dileepa had no chance of saving the cow because the cow was the lion's chosen meal. The lion tells Dileepa to return to Vashisht's ashram. Dileepa replies by asking if the lion would let Nandini go if he offered himself in Nandini's place. The lion agreed and Dileepa sacrificed his life for the cow. But then the lion mysteriously disappeared. Nandini explained that the lion was just an illusion to test Dileepa. Because Dileepa was truly selfless, Nandini granted him with a son.
Yoga Vasistha
Yoga Vasistha is a religious text that was narrated by sage Vasistha, one of the teachers of Rama, and written by Valmiki.
Context
Prince Rama returns from touring the country and becomes utterly disillusioned after experiencing the apparent reality of the world. This worries his father, King Dasaratha. The King expresses his concern to Sage Vasistha, upon his arrival. Sage Vasistha consoles the king by telling him that Rama's dispassion (vairagya) is a sign that the prince is now ready for spiritual enlightenment. He says that Rama has begun understanding profound spiritual truths, which is the cause of his confusion and he just needs confirmation. Sage Vasistha asks king Dasaratha to summon Rama. Then, in the court of king Dasaratha, the sage begins the discourse to Rama which lasts for several days. The answer to Rama's questions forms the entire scripture that is Yoga Vasistha
Vashisht Ashram
Brahmrishi Vashisht had an Ashram in Ayodhya that was spread over 40 acres of land. Today all that remains of it is a small ashram in about one fourth of an acre of land. The ashram has within it a well that is believed to be the source of the river Saryu. Brahmrishi Vashisht was the Guru of the Solar Dynasty. The King at that time was King Ishvaku who was the king of Ayodhya. He was a noble king and thought of the well being of his subjects. He approached Sage Vashisht telling him that the land had no water and requested him to do something to let the Kingdom have adequate water. Sage Vashisht performed a special prayer and the river Saryu is said to have started flowing from this well. Saryu is also known as Ishvaki and Vashishti. It is said that the well is connected underground with the river. Many spiritual people who visit this ashram find an enormous spiritual energy around this well. Some believe that this is one of the better spiritual tirth's in Bharat (India).
There is also another ashram past Rishikesh on the way to Kaudiyal on the Devprayag route that is known as Vashisht Guha Ashram. The ashram itself is located on the banks of the River Ganges and it is a very beautiful place. It has a cave with a Shiv Ling in it. The head of the ashram there is a monk of south Indian origin by the name of Swami Chetananda. There is also another small cave to the side facing the river.
Vasistha head
A copper item representing a human head styled in the manner described for the Rigvedic Vasistha has been dated to around 3700 B.C. in three western universities using among other tests carbon 14 tests, spectrographic analysis, X-ray dispersal analysis and metallography (Hicks and Anderson. Analysis of an Indo-European Vedic Aryan Head - 4500-2500 B.C., in Journal of IE studies 18:425-446. Fall 1990.). This indicates that some Rigvedic customs were already known at a very early time. The head was not found in an archaeological context, as it was rescued from being melted down in Delhi.
Vibhandak
Vibhandak
Rishi (Hindi-विभान्डक ॠषि) was
the legendary Indian Hindu saint or Rishi of sage Kashyapa 's lineage. His son
was Shringi Rishi - great saint of the Ramayan era of ancient India. His ashram was near Bhind
town of Madhya Pradesh state, where he undertook great penance and austerities
for ultimate realization of God. According to a story of Vanparv of Hindu Epic
Mahabharat , there was an Ashram of Vibhandak Rishi in the area of Kaushiki
Devnadi river. Kaushiki Devnadi river is identified as Kunwari or Kwari river.
The name of Bhind town is named after this great saint. An ancient temple of
Vibhandak or Bhindi Rishi is still located at Bhind. According to classic
Parmal Raso, King Prithiviraj Chauhan encamped in the dense forest at the
Samadhi Sthal (place for memorial) of Vibhandak Rishi, while going to fought
with Chandels in the Battle of Sirsagarh and defeated their commander Malkhan.
It is also stated that Pandavas, during their banishment, visited his Ashram.
This place is now the location of Van Khandeshwar Temple of Lord Shiva built by
Prithiviraj Chauhan.
Veda
Vyasa
In
ancient days, our forefathers, the Rishis of Aryavartha, went to the forest to
do Tapasya during the four months following Vyasa Purnima – a particular and
important day in the Hindu calendar. On this memorable day, Vyasa, an
incarnation of the Lord Himself, began to write his Brahma Sutras. Our ancient
Rishis did this Tapasya in caves and
forests. But times have changed and such facilities are not common nowadays
although Grihasthas and Rajas are wanting who are able and willing to place at
the disposal of the members of the fourth Ashrama such help and facilities as
they can afford. The forests and caves have given place to the rooms of Sadhus
in their own Gurudwaras and Mutts.One has of necessity to suit himself to time
and place; and change of place and situation should not be allowed to make such
a different in our mental attitudes. Chaturmas begins from the Vyasa Purnima
Day when, according to our Shastras, we are expected to worship Vyasa and the
Brahmavidya Gurus and begin the study of the Brahma Sutras and other ancient
books on ‘wisdom’.
Our mythology speaks of many Vyasa; and it is said that there had been twenty-eight Vyasas before the present Vyasa-Krishna Dvaipayana-took his birth at the end of Dvapara Yuga. Krishna Dvaipayana was born of Parasara Rishi through the Matsyakanya-Satyavathi Devi - under some peculiar and wonderful circumstances. Parasara was a great Jnani and one of the supreme authorities on astrology and his book Parasara Hora is still a textbook on astrology. He has also written a Smriti known as Parasara Smriti which is held in such high esteem that it is quoted by our present-day writers on sociology and ethics. Parasara came to know that a child, conceived at a particular Ghatika or moment of time, would be born as the greatest man of the age, nay as an Amsa of Lord Vishnu Himself. On that day, Parasara was travelling in a boat and he spoke to the boatman about the nearing of that auspicious time. The boatman had a daughter who was of age and awaiting marriage. He was impressed with the sanctity and greatness of the Rishi and offered his daughter in marriage to Parasara. Our Vyasa was born of this union and his birth is said to be due to the blessing of Lord Siva Himself who blessed the union of a sage with a Jnani of the highest order. Although of a low caste.
At a very tender age Vyasa gave out to his parents the secret of his life that he should go to the forest and do Akhanda Tapas. His mother at first did not agree, but later gave permission on one important condition that he should appear before her whenever she wished for his presence. This itself shows how far-sighted the parents and the son were. Puranas say that Vyasa took initiation at the hands of his twenty-first Guru, sage Vasudeva. He studied the Shastras under sages Sanaka and Sanandana and others.
He arranged the Vedas for the good of mankind and wrote the Brahma Sutras for the quick and easy understanding of the Srutis; he also wrote the Mahabharata to enable
women, Sudras and other people of lesser intellect to understand the highest knowledge in the easiest way. Vyasa wrote the eighteen Puranas and established the system of teaching them through Upakhyanas or discourses. In this way, he established the three paths, viz., Karma, Upasana and Jnana. To him is also attributed the fact that he continued the line of his mother and that Dhritarashtra, Pandu and Vidura were his progeny. Vyasa’s last work was the Bhagavata which he undertook at the instigation of Devarshi Narada who once came to him and advised him to write it as, without it, his goal in life would not be reached.
Vyasa is considered by all Hindus as a Chiranjivi, one who is still living and roaming throughout the world for the well-being of his devotees. It is said that he appears to the true and the faithful and that Jagadguru Sankaracharya had his Darshan in the house of sage Mandana Misra and that he appeared to many others as well. Thus, in short, Vyasa lives for the welfare of the world. Let us pray for his blessings on us all and on the whole world.
Everybody knows that there are six important systems of thought developed by our ancients known as the Shad Darshanas or the six orthodox schools of philosophy, viz., Sankhya, Yoga, Nyaya, Vaiseshika, Purva Mimamsa and Uttara Mimamsa or Vedanta. Each system has a different shade of opinion. Later, these thoughts became unwieldy, and to regulate them, the Sutras came into existence, Treatises were written in short aphorisms, called “Sutras” in Sanskrit, meaning clues for memory or aids to long discussions on every topic. In the Padma Purana, the definition of a Sutra is given. It says that a Sutra should be concise and unambiguous; but the brevity was carried to such an extent that the Sutra has become unintelligible and particularly so in the Brahma Sutras. Today we find the same Sutra being interpreted in a dozen ways. The Brahma Sutras written by Vyasa or Badarayana for that was the name which he possessed in addition are also known as Vedanta Sutras as they deal with Vedanta only. They are divided into four chapters, each chapter being subdivided again into four sections. It is interesting to note that they begin and end with Sutras which read together mean “the inquiry into the real nature of Brahman has no return “, meaning that “going by that way one reaches Immortality and no more returns to the world”’ About the authorship of these Sutras, tradition attributes it to Vyasa. Sankarachatya, in his Bhashya, refers to Vyasa as the author of the Gita and the Mahabharata, and to Badarayana as the author of the Brahma Sutras. His followers-Vachaspathi, Anandagiri and others identify the two as one the same person, while Ramanuja and others attribute the authorship of all three to Vyasa himself. The oldest commentary on the Brahma Sutras is by Sankaracharya; he was later followed by Ramanuja, Vallabha, Nimbarka, Madhva and others who established their own schools of thought. All the five Acharyas mostly agree on two points, viz., (i) that Brahman is the cause of this world and (ii) that knowledge of Brahman leads to final emancipation. But they differ amongst themselves on the nature of this Brahman, the relation between the individual soul and the Supreme Soul, and the condition of the soul in the state of release. According to some, Bhakti and not Jnana, as interpreted by Sankara, is the chief means of attaining liberation.
Vyasa’s life is a unique example of one born for the dissemination of spiritual knowledge. His writings inspire us and the whole world even to this day. May we all live in the spirit of his writings !
(For all those who believe that upper and lower caste had this Chinese wall between them please note that Vyasa’s mother was of low caste. Vyasa would be remembered for arranging the Vedas and writing the Holy Geeta. When ever I am confused or feeling low I go the best friend ie the Geeta. I go to any page, after an hour reading I feel better with a clear mind. A friend tells me that everytime she reads the Geeta she learns something new, comes out with a different interpretation)
Vishvamitra
Brahmarshi
Vishvamitra (Sanskrit विश्वामित्र
viśvā-mitra "all-friend") is one of the most venerated rishis or
sages of ancient times in India. He is also credited as the author of most of
Mandala 3 of the Rigveda, including the Gayatri Mantra. The Puranas mention
that only 24 Rishis since antiquity have understood the whole meaning of, and
thus wielded the whole power of, the Gayatri Mantra. Sage Vishvamitra is
supposed to be the first, and Sage Yajnavalkya the last.
Kaushika
The story of Vishvamitra is narrated in the Balakanda of Valmiki Ramayana[1]. The Mahabharata adds that Vishvamitra's relationship with Menaka resulted in a daughter, Shakuntala whose story is narrated in the Adi Parva of the Mahabharata.
Vishvamitra was a king in ancient India, also called Kaushika ("the descendant of Kusha"). He was a valiant warrior and the great-grandson of a great king named Kusha. The Valmiki Ramayana, prose 51 of Bala Kanda, starts the legend of Vishvamitra thus, "There was a king named Kusha (not to be confused with Kusha, son of Rama), a brainchild of Prajapati, and Kusha's son was the powerful and verily righteous Kushanaabha. One who is highly renowned by the name Gaadhi was the son of Kushanaabha, and Gaadhi's son is this great-saint of great resplendence, Vishvamitra. Vishvamitra ruled the earth, and this great-resplendent king ruled the kingdom for many thousands of years.
His story also appears in various Puranas, however they show variations from the Ramayana. The Vishnu Purana and Harivamsha chapter 27 (dynasty of Amaavasu) of Mahabharatha narrates the birth of Vishwamitra. According to Vishnu Purana[2], kushika married a damsel belonging to Puru-kutsa (later called as Shatamarshana lineage - descendents of Ikshvaku king Trasadasyu) dynasty and had a son by name Gadhi who had a daughter named Satyavati(not to be confused with Satyavati of Mahabharata).
Satyavati was married to an old Brahman known as Richika who was foremost among the race of Bhrigu. Richika desired a son having the qualities of a Brahman, and so he gave Satyavati a sacrificial offering (charu) which he had prepared to achieve this objective. He also gave Satyavati's mother another charu to make her conceive a son with the character of a Kshatriya at her request. But Satyavati's mother privately asked Satyavati to exchange her charu with her. This resulted in Satyavati's mother giving birth to Vishvamitra, the son of a Kshatriya Gadhi with the qualities of a Brahman; and Satyavati gave birth to Jamadagni, the father of Parasurama, a Brahman with qualities of a Kshatriya.
Quarrel with Vasishta
On one
of his exploits, he and his soldiers took rest in the ashram of Rishi Vasishta.
There, his whole army was well fed and taken care of. This caused a doubt in
the king's mind as to how it was possible for this simple ashram to take care
of all the arrangements to feed an entire army. He expressed his surprise to
the sage. Vasishta replied,
"O king, this feast that you have partaken with your kinsmen, has been provided by my calf Nandini (sometimes referred as Sabala), who was gifted to me by Indra. You must know that she is the daughter of Indra's cow Kamadhenu. She provides me with everything I need."
Kaushika was filled with wonder when he heard this. He began to think that possessing this cow would mean a lot to him; after all, the sage did not have to provide food and sustenance for a large army everyday. He expressed a desire to the sage for obtaining Nandini from him. Vasishta was polite, but steadfast in his refusal. He would not be tempted by the offer of untold wealth that was made by Kaushika, for after all who can set a price on a cow, which can readily yield all the riches in the world.
The king grew exceedingly angry. He insulted the Brahmarishi with harsh words, and ordered his soldiers to seize the cow, and drive it to his kingdom. By his yogic powers, the great sage Vasishta, called forth an entire army of fierce warriors. They fought the army of Kaushika and defeated it thoroughly. Kaushika was captured and presented before Vasishta. The sage pardoned the king and sent him away with words of advice.
Alternate Version
In other version, Vasishta destroys Kaushika's entire army by the simple use of his great mystic and spiritual powers, breathing the Aum syllable. Vasishta also thus kills one hundred of Kaushika's sons, while restoring his hermitage's beauty and life.
Kaushika then undertakes a tapasya for several years to please Lord Shiva, who bestows upon him the knowledge of celestial weaponry. He proudly goes to Vasishta's ashram again, and uses all kinds of powerful weapons to destroy Vasishta and his hermitage. He succeeds in the latter but not in the former.
An enraged Vasishta brings out his brahmadanda, a wooden stick imbued with the power of Lord Creator Brahma. It consumes Kaushika's most powerful weapons, including the brahmastra. Vasishta then attempts to attack Kaushika, but his anger is allayed by the Devas. Kaushika is left humiliated while Vasishta restores his hermitage.
"O king, this feast that you have partaken with your kinsmen, has been provided by my calf Nandini (sometimes referred as Sabala), who was gifted to me by Indra. You must know that she is the daughter of Indra's cow Kamadhenu. She provides me with everything I need."
Kaushika was filled with wonder when he heard this. He began to think that possessing this cow would mean a lot to him; after all, the sage did not have to provide food and sustenance for a large army everyday. He expressed a desire to the sage for obtaining Nandini from him. Vasishta was polite, but steadfast in his refusal. He would not be tempted by the offer of untold wealth that was made by Kaushika, for after all who can set a price on a cow, which can readily yield all the riches in the world.
The king grew exceedingly angry. He insulted the Brahmarishi with harsh words, and ordered his soldiers to seize the cow, and drive it to his kingdom. By his yogic powers, the great sage Vasishta, called forth an entire army of fierce warriors. They fought the army of Kaushika and defeated it thoroughly. Kaushika was captured and presented before Vasishta. The sage pardoned the king and sent him away with words of advice.
Alternate Version
In other version, Vasishta destroys Kaushika's entire army by the simple use of his great mystic and spiritual powers, breathing the Aum syllable. Vasishta also thus kills one hundred of Kaushika's sons, while restoring his hermitage's beauty and life.
Kaushika then undertakes a tapasya for several years to please Lord Shiva, who bestows upon him the knowledge of celestial weaponry. He proudly goes to Vasishta's ashram again, and uses all kinds of powerful weapons to destroy Vasishta and his hermitage. He succeeds in the latter but not in the former.
An enraged Vasishta brings out his brahmadanda, a wooden stick imbued with the power of Lord Creator Brahma. It consumes Kaushika's most powerful weapons, including the brahmastra. Vasishta then attempts to attack Kaushika, but his anger is allayed by the Devas. Kaushika is left humiliated while Vasishta restores his hermitage.
Tapasya
Menaka seduces Vishvamitra. Painting by Raja Ravi Varma.
This incident made a deep impression on the King. He realized that the power obtained by penances was far greater than mere physical might. He renounced his kingdom and began his quest to become a greater rishi than Vasishta. He took on the name Vishvamitra. It is very interesting to see all the challenges that Visvamitra faced in his life to become a Brahmarishi, before eventually giving up the greed to possess the cow. After many trials and undergoing many austerities, Vishvamitra at last obtained the title of Brahmarishi from Vasishta himself. During this time he had a daughter named Shakuntala (who appears in the Mahabharata) with Menaka, an apsara in the court of Indra. Son of Shakuntala became a great emperor. He came to be known as Emperor Bharata and it is in his name that the land of India got its name Bharat.
Alternate
Version
Kaushika seeks to attain the same spiritual power as Vasishta, to become his equal, a brahmarishi. He undertakes a fierce penance for one thousand years, after which Brahma names him a Rajarishi, or royal sage.
After another long penance of ten thousand years, Brahma names him a rishi, thus leaving his royal lineage permanently.
At this point, Indra, the king of Swarga attempts to test the tapasvin by sending Menaka, an apsara to seduce him. Kaushik then lives with Menaka for 10 years. They have a baby girl Shakuntala. Kaushik becomes angry as Menaka had destroyed his years of meditation and thus he cursed her that she won't possess her beauty, of which she was proud, in next birth. And hence in the next birth she became a monkey and mother of Hanuman, Anjani.
Kaushika now goes to the banks of the river Kaushiki, which is the spirit of his own sister. After many thousands of years of penance, Brahma names him maharishi, but also tells him that he hasn't become a jitendriya yet, lacking control over his passions. This is brought to light to Kaushika when he angrily curses Rambha, an apsara sent by Indra to seduce Kaushika again, to become a stone for a thousand years.
Rise to Brahmarishi
After cursing Rambha, Kaushika goes to the highest mountain of the Himalayas to perform an even more severe tapasya for over a thousand years. He ceases to eat, and reduces his breathing to a bare minimum.
He is tested again by Indra, who comes as a poor Brahmin begging for food just as Kaushika is ready to break a fast of many years by eating some rice. Kaushika instantly gives his food away to Indra and resumes his meditation. Kaushika also finally masters his passions, refusing to be provoked by any of Indra's testing and seductive interferences.
At the penultimate culmination of a multi-thousand year journey, Kaushika's yogic power is at a peak. At this point, Lord Brahma, at the head of the Devas led by Indra, names Kaushika a brahmarishi, and names him Vishvamitra, or Friend of All for his unlimited compassion. He is also embraced by Vasishta, and their enmity is instantly ended
Kaushika seeks to attain the same spiritual power as Vasishta, to become his equal, a brahmarishi. He undertakes a fierce penance for one thousand years, after which Brahma names him a Rajarishi, or royal sage.
After another long penance of ten thousand years, Brahma names him a rishi, thus leaving his royal lineage permanently.
At this point, Indra, the king of Swarga attempts to test the tapasvin by sending Menaka, an apsara to seduce him. Kaushik then lives with Menaka for 10 years. They have a baby girl Shakuntala. Kaushik becomes angry as Menaka had destroyed his years of meditation and thus he cursed her that she won't possess her beauty, of which she was proud, in next birth. And hence in the next birth she became a monkey and mother of Hanuman, Anjani.
Kaushika now goes to the banks of the river Kaushiki, which is the spirit of his own sister. After many thousands of years of penance, Brahma names him maharishi, but also tells him that he hasn't become a jitendriya yet, lacking control over his passions. This is brought to light to Kaushika when he angrily curses Rambha, an apsara sent by Indra to seduce Kaushika again, to become a stone for a thousand years.
Rise to Brahmarishi
After cursing Rambha, Kaushika goes to the highest mountain of the Himalayas to perform an even more severe tapasya for over a thousand years. He ceases to eat, and reduces his breathing to a bare minimum.
He is tested again by Indra, who comes as a poor Brahmin begging for food just as Kaushika is ready to break a fast of many years by eating some rice. Kaushika instantly gives his food away to Indra and resumes his meditation. Kaushika also finally masters his passions, refusing to be provoked by any of Indra's testing and seductive interferences.
At the penultimate culmination of a multi-thousand year journey, Kaushika's yogic power is at a peak. At this point, Lord Brahma, at the head of the Devas led by Indra, names Kaushika a brahmarishi, and names him Vishvamitra, or Friend of All for his unlimited compassion. He is also embraced by Vasishta, and their enmity is instantly ended
Vishvamitra's Characteristics
As a former king, and one over as vast a realm as he had been, Vishvamitra was known to retain a regal and often haughty bearing. He was known for his high temper and often cursed people in his anger, thereby depleting his yogic powers obtained by much penance. People feared his temper and prayed that their actions might not get misconstrued by the touchy sage.
However, as a former king, Vishvamitra also possessed great compassion for all beings. Having taken pity on Trishanku, he willingly exhausted all the punya he gained from his tapas, to enable him to ascend to the heavens. Following his attainment of the status of brahmarishi, he was known to use the power of his tapas to help anyone who was in need, whatever the cost to himself.
Kaushika's love of Menaka is considered to have been intense and passionate beyond estimation.
Gayatri Mantra
Vishwamitra was the author of the revered great Mantra - The Gayatri Mantra. It is a mantra come prayer and is found in all the three Vedas; Rig, Yajur and Sama Veda. Vedas clearly state that anyone can chant this Mantra, and gain its benefits.
Gayatri Mantra is so called because it liberates one who chants it.
Legends
Vishvamitra is famous in many legendary stories and in different works of Sanatana dharma.
Trisanku
Another story Vishvamitra is known for is his creation of his own version of Svarga or heaven, called Trisanku Svarga. When a proud King Trisanku asked his guru, Vasishta, to send him to heaven in his own body, the guru responded that the body cannot ascend to heaven.
King Trisanku then asked Vasishta's hundred sons to send him to heaven. The sons, outraged that Trisanku should not come to them when their father had refused, cursed him to be a Chandala, or untouchable. Trisanku was transformed into a person with body smeared of ash, clothed in black and wearing Iron jewellery. Since none of his subjects could recognize him, he was driven out of the kingdom.
He came across the sage Visvamitra, who agreed to help him. Visvamitra organized a great sacrifice and ritual proptiating the Devas, pleading that they accept Trisanku in heaven. Not one Deva responded. Angered, Visvamitra used his yogic powers and ordered Trisanku to rise to heaven. Miraculously, Trisanku rose into the sky until he reached heaven, where he was pushed back down by Indra.
Enraged even more by this, the powerful Visvamitra then commenced the creation of another heaven for Trisanku. He had only completed the heaven when Brihaspati ordered him to stop. Trisanku, however, did not enjoy Trisanku Svarga, he remained fixed in the sky and was transformed into a constellation.
In the process of forming a new universe, Vishvamitra used up all the tapas he had gained from his austerities. Therefore after the Trisanku episode, Vishvamitra had to start his prayers again to attain the status of a Brahma Rishi, to equal Vashistha.
Harishchandra's Sacrifice
While undertaking a penance, Kaushika helps a boy named Shunashepa who has been sold by his parents to be sacrificed at Harishchandra's yagna to please Varuna, the God of the Oceans. The king's son Rohit does not want to be the one sacrificed, as was originally promised to Varuna, so young Sunashep is being taken. A devastated and terrified Sunashepa falls at the feet of Kaushika, who is deep in meditation, and begs for his help.
Kaushika teaches secret mantras to Sunashepa. The boy sings these mantras at the ceremony, and is blessed by Indra and Varuna, and Harishchandra's ceremony is also completed.
In the Ramayana
Vishvamitra looks as Rama breaks the bow, winning the hand of Sita in marriage. Painting by Raja Ravi Varma
In the Indian epic Ramayana, Vishvamitra is the preceptor of Rama, prince of Ayodhya and the seventh Avatara of Vishnu, and his brother Lakshmana.
Vishwamitra gives them the knowledge of the Devastras or celestial weaponry [ bala and adi bala ], trains them in advanced religion and guides them to kill powerful demons like Tataka, Maricha and Subahu. He also leads them to the svayamvara ceremony for princess Sita, who becomes the wife of Rama.
Gotras
There are two gotras, or lineages, bearing the name of Visvamitra.
Visvamitra Gotra
People belonging to the Visvamitra Gotra consider Brahmarishi Visvamitra as their ancestor.
There is an off-shoot of "Vishvamitra Gotra" called "Chakita Vishvamitra Gotra". Two explanations have been suggested for this off-shoot. The group is supposed to have sprung from a "surprised" reaction of Vishvamitra. The other, more likely, explanation, is that a group of descendants decided to split from the main group and started their own branch of this line.
Kaushika Gotra
People belonging to Kaushika ( Kaushik /Kousika/Kousikasa/Koushika/Kausika) Gotra take Rajarishi Kausika as their root. Kausika was one of the names of Visvamitra.11 Royal clans of 96 clan of Marathas belong to Kaushik gotra including the illustrious house of Shivaji and Rashtrakutas. 2 more clans belong to the Vishvamitra gotra. Kaushika gotra also belongs to Baish clan of rajput which includes in the suryavanshi rajput.Many Kashmiri pandits belong to Kaushika gotra.Many Kanyakubji bramhins found in different states also belong to this gotra ,as their forefathers have migrated from kashmir valley before settling around Kanyakubja (present day Kanauj in U.P.India).
Yajnavalkya
The
name of Yajnavalkya of Mithila stands distinguished both in the Srutis and in
the Smritis. Yajnavalkya is especially known for his unsurpassed spiritual
wisdom and power. The seer of a Veda
Samhita from Bhagavan Surya, the revealer of Brahma Jnana to Janaka, Maitrey!
And other, Yajnavalkya hails supreme among sages of sacred memory. As to his
obtaining the Shukla Yajurveda Samhita from Bhagavan Surya, there is the
following history.
Yajnavalkya was the son of the sister of Mahamuni Vaishampayana, the Vedacharya of the Taittiriya section. He was studying the Taittiriya Samhita from Vaishampayana who was also his Guru. Vaishampayana had many other disciples too and they all were students of the Taittiriya Shakha.
Once all the Rishis decided to form an association near the Meru mountain and made a rule that any Rishi who absented himself at the appointed hour should incur the sin of Brahmahatya (the sin of killing a Brahmin) for seven days. On that appointed day fell the Sraddha ceremony of Vaishampayana’s father. Vaishampayana thought, “Somehow I have to perform my father’s ceremony. If the sin of Brahmahatya comes to me, my disciples will observe the expiatory penance therefor”. So Vaishampayana did not attend the meeting of the Rishis. And accordingly he incurred the sin of Brahmahatya.
Then Vaishampayana said to his disciples, “Now I have to expiate this great sin of Brahmahatya. Therefore, you all will observe, for my sake, an expiatory penance for seven days”.
At once Yajnavalkya stood up and said, “O Guru! All these are poor-spirited young students. They will not be able to undergo such a hard penance. So, instead of all, I myself alone shall observe it in the manner in which nobody else can”. Vaishampayana told Yajnavalkya not to undertake it alone. But Yajnavalkya persisted. The preceptor was offended at this audacious attitude of the disciple and said, “O proud one, you are very conceited. You get away from me. Enough of you who is disposed to despise wise Brahmins. Give back to me immediately whatever you have learnt from me”.
Upon the order of the Guru, Yajnavalkya, the son of Devarata, vomited out the collection of the Yajus in the form of food. The other disciples ate that food taking the form of the Tittiri birds, because they were very eager to receive the same. They then had the direct revelation of those Yajurveda collections. As the Tittiri birds ate this Veda, it is thenceforth called the Taittiriya Yajurveda. It is also known as Krishna (black) Yajurveda on account of its being vomited substance.
Then Yajnavalkya determined not to have any human Guru thereafter. Thus he began to propitiate the Sun-God, Surya. Yajnavalkya worshipped and extolled the Sun, the master of the Vedas, for the purpose of acquiring the fresh Vedic portions not known to his preceptor, Vaishampayana.
Yajnavalkya said, “Prostration to the glorious Aditya, who in the form of the Atman, abides in all beings. I bow to Him who surrounds all like Akasa, who is one and not separated or distanced by limiting conditions. O Great God, O Creator, I contemplate upon that glowing sphere which lights and warms the whole worlds ! O God who burns all miseries wrought by unrighteous activities, who burns ignorance, which is the seed of activity! O Lord, I worship Thy lotus-like feet praised and worshipped by the rules of the three worlds. Give me those portions of the Veda which are not known to others”.
The Sun-God, the glorious Lord Hari, pleased with Yajnavalkya’s penance, assumed the from of a house and taught the sage such fresh portions of the Yajurveda as were not known to any other. This portion of the Yajurveda goes by the name of Shukla Yajurveda. It is also known as Vajasaneya Yajurveda, because it was evolved in great rapidity by Surya in the form of a horse through his manes. Yajnavalkya divided this Vajasaneya Yajurveda again into fifteen branches, each branch comprising hundreds of Yajus Mantras. Kanva, Madhyandina and others learnt those branches.
Yajnavalkya married two wives. One was Maitreyi and the other Katyayani. Of the two, Maitreyi was a Brahmavadini. When Yajnavalkya wished to divide his property between the two wives before starting for the fourth Ashrama of his life, Maitreyi asked whether she could become immortal through wealth. Yajnavalkya replied that there was no hope of immortality through wealth and that she would only become one among the many who were well todo on earth. On hearing this, Maitreyi requested Yajnavalkya to teach her what he considered as the best. Then Yajnavalkya elaborately described to her the sole greatness of the Absolute Self, the nature of Its existence, the way of attaining infinite knowledge and immortality etc. This immortal conversation between Yajnavalkya and Maitreyi is recorded in the Brihadaranyaka Upanishad. The central theme of the discourse is this: “All things are dear, not for their sake, but for the sake of the Self. This Self alone exists everywhere. It cannot be understood or known, for It alone is the Under stander and the Knower. Its nature cannot be said to be positively as such. It is realized through endless denials as ‘not this, not this’. The Self is self-luminous, indestructible, unthinkable”.
The other wife Katyayani the daughter of Bharadhwaja, was of common intelligence, and through her Yajnavalkya had three sons Chandrakanta, Mahamegha and Vijaya.
Yajnavalkya, though a great Brahmajnani, was a great Karmakandi too. He caused many Yajnas to be performed and himself became the Acharya of those great Yajnas. He was a celebrated Srotriya and a Brahma-nishtha Guru. Once King Janaka of Videha wanted to know from which real Brahmanishtha to receive Brahma Vidya. In order to find out who was the real Brahma-nishtha, Janaka performed a huge Bahudakshina sacrifice to which all the Rishis from far and wide were invited. And he offered one thousand cows with their calves, all their horns beings decked with enormous gold. Then he proclaimed to the assembled ones, “Whosoever is the best Brahmana amongst you may drive these cows home”. None dared to get up and take away the cows as they were afraid of censure by the others. But Yajnavalkya stood up and asked his disciple Samasravas to drive the cows home.
The other Brahmanas got angry and said to one another, How can he declare himself to be the best among us? Thereupon several Rishis challenged Yajnavalkya with many questions on transcendental matters to all of which Yajnavalkya gave prompt reply. There was a great debate in which Yajnavalkya won over all the others. Janaka was convinced that Yajnavalkya was the best Brahma-nishtha and received Brahma Vidya from him thereafter.
The third and the fourth chapters of the Brihadaranyaka Upanishad abound with the great philosophical teachings of Yajnavalkya. Yajnavalkya was also the author of the famous Yajnavalkya Smriti. His other works are Yajnavalkya Shakha, Pratijna Sutra, Satapatha Brahmana, and Yoga-Yajnavalkya.
At the sacrifice of Janaka, there was an exchange of words between Yajnavalkya and Vaishampayana. But on hearing that Yajnavalkya had obtained a fresh Veda from the Sun-God, Vaishampayana was much pleased and he requested Yajnavalkya to teach that Veda to his own disciples also. Yajnavalkya consented and taught his Veda to the disciples of Vaishampayana. In the end, Yajnavalkya took Vidvat Sannyasa and retired to the forest.
Yajnavalkya was one of the greatest sages ever known. We find him arguing with and overcoming even his teacher Uddalaka at the court of Janaka. His precepts as contained in the Upanishads stand foremost as the crest-jewel of the highest teachings on Brahma Vidya.
Acharyas
Mahatir
Babajis Life
Babaji is a great master of yoga living
today in the Himalayas who is sometimes called Kriya Babaji Nagaraj, Mahavatar
Babaji or Shiva Baba. His body has not aged since the age of sixteen when he
conquered death and attained a supreme state of enlightenment. Adi
Shankaracharya (788 A.D. - 820 A.D.), in a famous poem describes Babaji, his
guru: "Behold, under the Banyan tree are seated the aged disciples around
their youthful teacher! This is strange indeed! The teacher instructs them only
through silence, which in itself is sufficient to solve all their doubts (Sri
Ramakrishna Math, 1969, p. 25-26).
More than sixty-five years ago the Theosophists,
the Reverend C.W. Leadbeater and Dr. Annie Besant, also described an
extraordinary being who may be none other than Babaji:
"There he stood, 'the Youth of sixteen
summers, Sanata Kumara, the 'Eternal- Virgin-Youth, the new ruler of earth,
come to his kingdom, his Pupils, the three Kumaras, with him, his Helpers
around him; thirty mighty Beings there, great beyond Earth's reckoning, though
in graded order, clothed in the glorious bodies they had created by
Kriyashakti, the first occult hierarchy, branches of the one spreading Banyan
tree, the nursery of future Adepts, the center of all occult life".
(Leadbeater, 1969, p. 299)
During the past forty years, several
books, beginning with the Autobiography of a Yogi by Paramahansa Yogananda,
written in 1946, have referred to the great spiritual master, Babaji, who for
centuries has lived in the Himalayan mountains, appearing occasionally to a fortunate
few. Sri Yukteswar, Yogananda's guru, said that Babaji's attainment was so
great that it could not even be conceived of (Yogananda, 1969, p.305).
Yogananda has stated that Babaji is a "Maha avatara", or great
avatara (Yogananda, 1969, p. 305-306). "Avatara" is a Sanskrit word
which means "descent" or incarnation of the Godhead in human form. He
also characterized "siddhars" as having attained mastery over death.
He referred to Agastyaras being an avatar of South India, a miracle worker who
has lived from the pro-Christianera right up to the present time, and for whom
a considerable Tamil language literature exists (op cit. p. 305306). Agastya
belongs to the "Eighteen Siddha tradition", which is famous among
Tamil speaking people of southern India.
Some writers have indicated that Babaji
has taken different forms. Baba Hari Dass identified him with Llarlakhan Baba
who appeared in Ranikhet, Uttar Pradesh, India, in the latter part of the 19th
century and early part of the 20th century A.D. (Hari Dass, 1975). Leonard Orr
(1980 and 1983) identified him with a youth who appeared near Ranikhet in about
1970. He was visited by many Westerners up until his sudden death in 1984.
Swami Satyeswarananda (1984) has written about his incredible encounters with
Babaji. All of these books have described fantastic experiences involving
Babaji and the authors or others. The reader is often left feeling incredulous
upon reading of such experiences. At their best these books have inspired many
to take up the practice of yoga. Unfortunately, without understanding the
ancient tradition and context from which Babaji brought his Kriya Yoga nor the
rigors of the discipline, most seekers have put it aside after some time when
their own experiences failed to measure up to the fantastic experiences related
by such authors.
These authors have not furnished any
details regarding the life of Babaji nor about how Babaji attained
enlightenment and immortality. More importantly, none of these authors have
been able to adequately express the purpose for which Babaji has remained in an
immortal state and its relevance for our own lives.
Babaji's Birth
Gautama
Buddha, near the end of his life, in the 5th century, B.C., predicted that his
teachings would be distorted and lost within 500 years following his leaving
the mortal body. He also said that his teachings would be rediscovered in 800
years and preserved by one whose name would be associated with the term
"naga". The term "naga" has been commonly associated with
the great Buddhist reformer "Nagarjuna" who did appear 800 years
later. It has become evident, however, that Gautama Buddha, for reasons related
to his next advent as the Maitreya or world teacher, may have in fact foretold
the birth of a child named Nagaraj, who subsequently blossomed into the great
Siddha Yogi known today as "Babaji" (Leadbeater, 1969, pg. 274, 279).
In
the year 203 A.D., on the 30th day of November, in a small village now known as
Parangipettai, in Tamil Nadu, India, near where the Cauvery River flows into
the Indian Ocean, a child was born. The name Nagaraj was given to this child by
his parents. Nagaraj means "King of the serpents", to honor the great
primordial force "Kundalini Shakti". Stone images of such serpents
arising are worshipped in every village, typically under spreading banyan trees
throughout Tamil Nadu.
The child's birth coincided with the
ascendancy (Nakshatra) of the star Rohini, and was in the Wadala Gotra (blood
group). It is the same star under which Lord Krishna, the Avatar or incarnation
of God had been born on July 20, 3228 B.C. (Sathya Sai Baba, 1977, p. 90). The
birth or the child took place during the celebration of Kartikai Deepam, the
Festival of Lights. This festival occurs on the night before the new moon
during the Tamil month of Kartikai. The Festival of Lights celebrates the
triumph of the forces of Light over the forces of Darkness. The Tamils
celebrate the victory of their popular deity, Murugan, over the demons who
threatened to overrun the world. Lord Murugan, son of Lord Shiva, is the
favorite deity of the Tamil Siddhas. In northern India the festival is
celebrated on the anniversary of the return of Lord Rama to Ayodhya and the
triumph of the forces of good over evil is remembered as well. The auspicious
time for the child's birth could not have been chosen more wisely by the one
who, subsequently, was to progressively manifest the greatness of both Lord
Krishna and Lord Murugan.
The father and mother of this child
were descendants of families of Nambudri Brahmins who had immigrated to this
seacoast village and trading center hundreds of years earlier from the Malabar
coast, now in the state of Kerala. Nambudri Brahmins have been renowned for
their dedication to priestly duty and scholarship. The priests of the famous
Himalayan temple, Badrinath, have come from this same Nambudri Brahmin caste,
since the temple's establishment by the Adi Shankaracharya - 788 to 820 A.D.
(Fonia, 1987, pg. 115-117). Near this temple, the child Nagaraj blossomed into
a great siddha, now known as Babaji. As will be seen below and in subsequent
chapters, Nagaraj was to also manifest a great capacity for scholarship and
service.
Nagaraj's
father was the priest of the village's principal temple, or "koil" in
Tamil. This temple was dedicated to Lord Shiva. At some point in time, the
image in the sanctam sanctorum was changed from a Shiva Lingam to an image of
Lord Murugan, also known as Kumaraswamy. The change in the principal deity may
have occurred during the period when the village became subject to invading
Moslems or Portuguese forces, who were responsible for the destruction of many
Hindu temples in India and Sri Lanka. The temple still exists and is known as
Kumaraswamy Devasthanam.
Nagaraj, being the son of the
village's chief priest in his early formative years, must have been greatly
influenced by the personal religious practices of his parents and the public
ceremonies and celebrations associated with temple life. Every act in the daily
life. of a pious Brahmin priest, including bathing, food preparation, study and
ceremonies, is associated with spiritual practices. The effect which these
practices must have had on Nagaraj during his childhood can be estimated by
visiting the home of Manigurukal, the present priest of this temple in
Parangipettai. Manigurukal has a sweet childlike nature and a melodious voice.
The chanting of the mantras and Thevaram hymns to Lord Murugan by him, in
surroundings which have not changed for thousands of years, reveal to this day
the culture in which Nagaraj took root and blossomed into a siddha.
A region of
great sanctity
Parangipettai
is Only 17 kilometers from one of the greatest pilgrimage destinations of
southern India, the colossal temple of Chidambaram, containing the incomparably
beautiful image of Shiva, as Nataraja, the Cosmic Dancer. The image of Nataraja
stands under a roof covered by 21,600 tiles of solid gold, representing the
21,600 daily respirations of the average human being. The tiles are held in
place by 72,000 gold nails, representing the 72,000 nadis (energy channels) in
the human body. This ancient temple covers fifty acres. It is surrounded by
walls measuring nearly a kilometer in length on each side. It includes four
great towers rising nearly two hundred feet in height covered with figures of deities
and siddhas, carved in granite. Chidambaram is surrounded by miles of emerald
green rice fields and palm trees. Thirumoolar attained soruba samadhi here
thousands of years ago. His transformative experience and the devotion of
millions of pilgrims since then, has surcharged Chidambaram with spiritual
vibrations, making it one of the world's great spiritual dynamos. Undoubtedly
it helped to fuel the spiritual aspirations of the boy Nagaraj during
pilgrimages with his family to Chidambaram. To this day Chidambaram beckons the
spiritual aspirant to Self Realization.
The jack
fruit incident
Babaji Nagaraj has revealed only a few
details of his early years, probably only those which he believed to be
formative as well as potentially instructive to his disciples. This includes a
description of an incident involving a large jack fruit which Nagaraj's mother
had obtained when he was about four years old. The jack fruit is found in
tropical regions of south Asia and is deliciously sweet. When mature, it is about
the size of a large watermelon. It contains hundreds of thick succulent pods,
golden in color, with a honey like flavor. As it is in season only a few weeks
each year, it was a rare treat for children. Nagaraj's mother had set it aside
for a family feast. It was a favorite fruit of the boy Nagaraj. During her
absence from the house, Nagaraj seized the opportunity to devour the entire
jack fruit with great relish. Seeing the remains of the jack fruit upon her
return, Nagaraj's mother flow into a blind rage and stuffed a cloth down his
mouth, nearly suffocating him. Fortunately, Nagaraj survived. Nagaraj forgave
his mother for nearly killing him. He thanked God for showing him that she was
to be loved without attachment or illusion. His love for his mother became one
of unconditional love and detachment.
Kidnapping
and years or wandering
Nagaraj was five years old. One day,
he was standing to the left of the entrance gate, near the wall inside the
Parangipettai Shiva temple compound, observing the crowd gathered for a
religious ceremony. A foreigner suddenly seized him by the arm and carried him
off. The kidnapper was a visiting trader from Baluchistan, which is now a part
of Pakistan. The fair, handsome features of Nagaraj had attracted this rogue,
who saw in Nagaraj the potential for profit as a slave. Undetected by anyone in
the village, he took Nagaraj on a sailboat northwards more than a thousand
miles, up the coast until they reached a port near what is now Calcutta. There
the trader sold Nagaraj to a wealthy man as a slave. His now owner was a kind
man. He gave Nagaraj his freedom shortly thereafter. As is often the case, what
seemed to have been a great tragedy actually set the stage for Nagaraj's
liberation from the duties and limitations of a Brahmin householder.
In India, from ancient times, many
persons have renounced home and family, and taken a vow to dedicate their lives
in the search for God-realization. They are known as "sanyasins" or
"sadhus". To indicate their status apart from society, they usually
wear ochre cloth. In nearly all cases, they spend their days wandering from
place to place often to pilgrimage destinations, such as famous shrines. They
rest for the night in temples or the homes of spiritually minded persons who
find it a great blessing to food them and share their company. The sanyasins
share their wisdom with their hosts, individually or occasionally before
groups, inspiring others to turn their thoughts to God. Many of them become
very learned in the sacred scriptures, and by practicing meditation come to
realize and manifest the scriptural truths. Some of them retire to forests,
caves or other sacred spots. They attain spiritual enlightenment through
ascetic practices, yoga and study. Some of the greatest of these sanyasins
attract renunciant disciples, and prescribe certain rules and practices. The
groupings of such disciples are loosely organized into various orders which in
some cases have continued for hundreds and thousands of years.
Nagaraj,
after being freed by his kindly benefactor, joined a small group of wandering
sanyasins. He was attracted by their radiant faces and love for God. During the
next few years, he wandered from place to place with various sannyasins,
studying the sacred scriptures of India, such as the Vedas, the Upanishads, the
epics Mahabharata and Ramayana, and the Bhagavad Gita. His reputation as a
scholar grow. He was often invited to debate with other pundits and loaders
belonging to various metaphysical schools of thought. It was a period in which
many competing schools of thought existed, as there was great freedom of
self-expression. He used to debate with various scholars metaphysical subjects
about the nature of the soul and reality. He was able to clarify points and
resolve disputes with an erudition that was astonishing, especially for one so
young.
Babaji's
Quest for Self Realization
Nagaraj
felt that his scholarship with regards to the scriptures was not bringing him
any closer to Self realization, lasting happiness and fulfillment. He became
increasingly dissatisfied. He was like a person by a wall, jumping up and down
to got glimpses of a beautiful garden on the other side. As he matured, he came
to understand that only a permanent change in consciousness, God-realization,
could end his search for such fulfillment. His fame as a scholar, was becoming
a source of distraction. The metaphysical disputations were not bringing him
closer to the goal of enlightenment. Words, no matter how well reasoned, could
not capture the Truth. Words could at best point the way to it - but to arrive
at the goal, one needed to go beyond the words and reasonings. As yet he had
found no guide or method to help him reach his goal.
Pilgrimage
to Katirgama, Sri Lanka
It
was during this period, at the age of eleven, that he made a long a difficult
journey on foot and by boat with a group of scholar ascetics from Benares to
the sacred shrine of Katirgama, Sri Lanka.
Katirgama
is located near the southern most tip of the island of Sri Lanka (formerly
known as Ceylon). The island is nearly two hundred and eighty miles long.
Babaji's journey to Katirgama required many months. Nearly eight hundred years
earlier, Gautama Buddha made a similar pilgrimage to the shrine of Murugan at
Katirgama. Ever since, it has been the most revered place in Sri Lanka for both
Tamil Hindus and Singhalese Buddhists. The temples in the Katirgama temple
compound are administered by both Hindu and Buddhistpriests. Members of both
communities worship freely and together in all the temples there. In recent
times, a Muslim mosque has also been established there. To this day Katirgama
stands as an example of religious harmony, expressing the siddhas universal
teaching of "unity in diversity".
The
Katirgama temple
The main temple in Katirgama, established
by Siddha Boganathar, unlike all other temples, contains no carved image of
God. Instead, Boganathar installed a mystic yantra (geometric design) carved
into a golden plate, representing within its form and mantra syllables, a
crystallization of the great deity Murugan. To this day the yantra plate is
guarded from public view. Only the priests of the temple may view it. Once a
year, during an annual celebration which generally falls around the end of
July, the yantra is carried from the shrine in a procession on the back of an
elephant escorted by the priests and a huge crowd of devotees. The mystic power
of this yantra was imparted by Siddha Boganathar for the benefit of all those
who seek the assistance of Murugan (Ramaiah, 1982, vol. 3, p. 36). Down through
the centuries Katirgama has been the scene of many miracles.
The
temple is deep inside a forest, besides a small river, known as the Manicka
Ganga. In this forest, from time immemorial, saints, sages, and siddhas have
practiced austerities, and today the atmosphere is charged with spiritual
vibrations.
Katirgama
was also the scene of the god Murugan's courtship of the mortal princess,
Valfi, a Vedda girl (the aborigines of Ceylon are called Veddas). It is at
Katirgama that Kartikeya met and married her. Tradition has it that since then
Lord Kartikeya or Murugan is still living there. Katiragam is an Apabhramsa or
corrupted form of Kartikeya-grama, that is, "the village of Lord
Kartikeya."
Babaji and
Boganathar at Katirgama
Nagaraj met Siddha Boganathar at
Katirgama, and seeing his greatness, became his disciple. Sitting under a large
spreading banyan tree[3]
with him for six months, Nagaraj performed intensive yogic "sadhana"
(yogic practices), particularly various "dhyana kriyas" (meditation
techniques) into which he was initiated by Boganathar. The "tapas"
(intensive yogic practice) was done for long periods without a break, initially
for 24 hours and later for days, weeks and up to 48 days at a stretch. During
this period Boganathar watched and progressively initiated him into more
advanced Kriyas. For the first time, with deepening meditation experiences, the
truths studied and debated as a scholar became a reality for him. The various
meditation Kriyas unchained his mind from the limiting processes of the
thinking mind, allowing his consciousness to expand and realize its identity
with an undifferentiated absolute reality. The 1-consciousness receded and a
Thou (Tao, or in Tamil, "Thaan") consciousness became established, in
a series of experiences.-
In
the early stages of God-communion (sarvikalpa samadhi) his consciousness merged
in the Cosmic Spirit; his life force withdrew from the physical body, leaving
it completely motionless and cold as though it were dead. The samadhi
experiences deepened gradually over the months with Boganathar. They reached a
climax with a vision of Lord Kumaraswamy (Murugan) in his form as the eternal
youth. He realized that he was now incarnating the consciousness of Lord
Murugan[4].
Under Boganathar's guidance he thoroughly analysed the ten systems of Indian
philosophy and came to understand and appreciate the full significance of
Siddhantham.
Quest for
initiation from Agastyar at Courtrallam
In
ancient times Siddhas such as Thirumoolar, Agastyar, Boganathar, and Roma Rishi
realized that their capacity for experiencing and manifesting the Divine was
not limited to the spiritual plane of existence. The Divine could and would
descend further into lower planes of consciousness: the intellectual, mental,
vital,and physical bodies. In such a descent, the Divine transforms them from
limited, independent, habitual modes of being into modes which are fully
conscious and harmonious expressions of the directing Godhead. Such a state is
difficult to conceive of given the limits of our intellect, with its tendency
to measure oceanic reality in teacup sized concepts, confusing the Real for its
mental and intellectual representations. It is something like the problem one
has standing at the foot of a skyscraper building, trying to imagine the view from
the top floor. The Siddhas has discovered that through a progressive surrender
of their being, their ego, and their very fives, the Divinity would in some
exceptional cases descend and transform them. Such a transformative process was
expedited by the intensive practice of various Kriyas, including hatha yoga
asanas, meditation, mantras, and bhakti yogas, but above all, Kriya Kundalini
Pranayama. The transformation became a race against time, given the natural
tendency for catabolism (the breakdown of cells and tissues) to exceed
anabolism (cell growth) after the age of about twenty-five. Up until the age of
twenty-five or so in the average human being, anabolism exceeds catabolism. To
maintain an anabolic rate superior to the catabolic rate and prolong the
physical body's life long enough for the Kundalini pranayama and other
techniques to help complete the process of Divine transformation, many of the
Siddhas used "kaya kalpa" herbal and mineral salt mixtures prepared
according to specific formulas.
Boganathar
inspired his disciple, Babaji, to seek this objective of Siddhantha Yoga, and
so directed him to seek initiation into Kriya Kundalini Pranayama from the
legendary Siddha Agastyar at Courtrallam in the Pothigai Flifls of Tamil Nadu,
in what is now the Tinnevely District.
Babaji
travelled on foot to Courtraflam, Tamil Nadu, southern India, and, on arriving
there at the Shakti pectam, one of the sixty four shrines throughout India
dedicated to God as the Divine Mother, he made a solemn vow to remain at that
spot until Agastyar would initiate him into the secrets of yoga.
Babaji, after fixing himself in a
particular asana, or meditation posture, so as to steel himself for the coming
ordeal, closed his eyes and began to pray. He prayed with all of his body,
heart, mind and soul for days. He prayed that Agastyar would come and initiate
him. Some pilgrims, recognizing the greatness of his quest, would at times food
him or give him water to drink. Despite rain, insects, heat and dust, his
resolve was so intense, that he would not allow himself to leave the place.
When doubts assailed him, he prayed with even more fervor for forbearance. Whom
memories of his life, his scholarship, and his fame came to him, he compared
them to the dust which blow around him. Nothing hold any significance to him -
even death. He would not allow the fear of suffering or death to catch hold of
him. His love for Agastyar, as the personification of the Divine whom he was
seeking, grow day by day, dispelling the clouds of despair, boredom and desire
for relief, which threatened to engulf him from all sides. His physical body
became more emaciated and weaker day by day. Babaji looked upon his body as if
it were not his own. He had surrendered his life into the hands of God, and he
know that God would either grant his prayers to see Agastyar, or allow his life
to end. There was no more reason for him to continue living without the
initiation of Agastyar.
On the forty eighth day, when Babaji
was on the verge of complete collapse, with great longing, he simply repeated
over and over again the name "Agastyar". Suddenly, the eminent
Siddha, stepped out of the nearby forest and came up to where Babaji was
sitting in prayer. Agastyar's heart was melted by the love of Nagaraj. Agastyar
called Nagaraj's name in a soft voice and then embraced him. After giving him
water and food, Agastyar initiated Nagaraj into the secrets of Kriya Kundalini
pranayama, or "Vasi Yogam" as it is otherwise referred to in the
writings of the Siddhas. This powerful breathing technique is the
crystallization of some of the most important teachings of the Tamil Yoga
Siddhas[5].
Agastyar
emphasized the strict conditions under which it was to be practiced and its
potential for awakening the higher levels of consciousness, spiritual
enlightenment, and ultimately the transformation of all five bodies: the
physical, vital, mental, intellectual and spiritual. He then directed Babaji to
go to Badrinath in the upper ranges of the Himalayan mountains, and to become
the greatest Siddha the world had ever known.
Soruba
Samadhi at Badrinath.
Badrinath
is situated in the Himalayan mountains at an altitude of 10,243 feet, a few
miles south of the border of Tibet. It lies at the confluence of the Rishi
Ganga and Alaknanda rivers. The area was once carpeted with wild berries or
"badri", from which it received its name. Guarding it on either side
are the Nar and Narayan mountain ranges, and in the distance is Noolakanth
Peak, towering above to an altitude of nearly twenty-two thousand feet. Close
by, on the bank of the turquoise blue Alaknanda river is a hot water spring,
the Tapt Kund. Joshimath, the nearest town, is named after one of the four
famous monasteries (maths) established by Adi Shankaracharya. It lies
twenty-four kilometers south of Badrinath. Heavy snows block the path from
Joshimath to Badrinath between mid October and the beginning of May. Only the
most courageous of yogis are able to Eve at Badrinath year round. Badrinath has
been sanctified for thousands of years, by the hermitages of saints, yogis,
rishis and siddhas, as well as by the presence of a great temple dedicated to
Sri Badrinarayan (Lord Vishnu).
References to the Sri Badrinarayan
temple are made in the Vedas, indicating that, prior to Babaji's arrival there,
it was a place of pilgrimage for thousands of years. It may have become a place
sacred to the Buddhists with the missions sent out by the Buddhist emperor
Ashoka in the 4th century B.C. (Fonia, 1987, p.112). Control of it returned to
the Hindus in the 9th century A.D. due to the intercession of Adi
Shankaracharya, near the end of his life. The stone carving of Sri
Badrinarayan, depicts a youthful male figure sitting in lotus posture, with a
striking resemblance to Babaji. It was installed there by the Adi
Shankaracharya, who found it in the Alaknanda river nearby after being guided
to it in a vision. According to the Skanda Purana, when the Adi Shankaracharya
was climbing towards "Ashta Khand", a sacred place for me'ditation,
an akashvani spoke to him: "Oh Shankar, the thing you wanted to attain
through meditation, can be attained by you, by re-enshrining the idol of Lord
Vishnu, which lays asleep in the Narad Kund. Avail yourself of this opportunity
and be blessed for having done so". To fulfil these divine orders, Adi
Shankaracharya dived into Narad Kund, and recovered the idol of Lord Vishnu.
Narad Kund is that part of the river by a large boulder directly in front of
the present temple. He re-enshrined it there and built a southern Indian style
temple around it. Subsequent events indicate that "Ashta Khand" was
Joshimath, where he subsequently attained the Divine light, and this Divine light
was the "Akashvani" (Fonia, 1987, p. 112).
Since
that day, about 3200 B.C., on which Lord Krishna, according to Srimad
Bhagavatam, commanded his disciple Uddhava to go to Badrikashrama and
contemplate Him, people have been going on pilgrimage to this Holy place. It is
the pious wish of every truly religious Indian to make a pilgrimage to
Badrinath at least once in their lifetime. From time immemorial, even when
travel in the Himalayan regions was much more difficult and dangerous,
thousands of Indians, at great expense and personal risk, from all over the
country have paid their heart's homage year after year to the Lord
Badrinarayan.
The pilgrims feel that their evil
karmas and tendencies are washed away by undertaking such visits to holy
places. They attain Moksha (liberation) from the Wheel of Samsara (the round of
birth and death). The test of this faith is also after the return from such a
pilgrimage; if after the pilgrimage, the pilgrim is filled with spiritual
vibrations and can live a pure life of righteousness, devotion, truth, love and
purity, then he has certainly been liberated, and the pilgrimage has served its
supreme purpose. Some pilgrims, though their number may be small, do rise to
such spiritual heights (Singh, 1980, p. 14-15, 18-20).
Babaji
made the long pilgrimage to Badrinath and then spent eighteen "long,
lonely months" practicing intensively all the yogic Kriyas taught to him
by his gurus Agastyar and Boganathar.
After
eighteen months of arduous yogic discipline, Nagaraj entered a state of soruba
samadhi wherein the Divinity descended, merged with and transformed the
spiritual, intellectual, mental, vital and physical bodies. The physical body
ceased to age and sparkled with a golden luster of divine incorruptibility.
Babaji ' s
Mission
The
attainment of soruba samadhi is an indication of the extent to which the
individual has surrendered to the Divine Will and has allowed It to descend and
transform the recalcitrant human nature, on all planes. Through such great
manifestations, God then works silently on the gross physical plane, assisting
all those who seek to evolve to the higher life. Babaji, since attaining this
state, has made it his mission to assist suffering humanity in their quest for
God realization. Usually, he has done so anonymously. Those helped by him
generally do not know the source of assistance. Babaji's mission has included
the assistance of prophets (Yogananda, 1969, p.306). In the case of a few great
souls, namely, Adi Shankaracharya, Kabir, Lahiri Mahasaya, Yogi S.A.A. Ramaiah
and V.T. Neelakantan, Babaji Himself has appeared and given them initiation.
He
has promised to remain in his physical body, always visible to a few persons in
this physical world (Yogananda, 1969, p. 312).
Babaji
indicated to Lahiri Mahasaya that Kriya Yoga was taught by Krishna to Arjuna,
and that Patanjali and Jesus Christ knew of it, and that it was taught to St.
John, St. Paul and other disciples (Yogananda, 1969, p. 244-245).
Adi
Shankaracharya (788 A.D. - 820 A.D.)
The
Adi Shankaracharya was initiated by Babaji into Kriya Kundalini Pranayama and
Dhyana. This was related by Babaji to his direct disciples Lahiri Mahasaya, and
S.A.A. Ramaiah. Paramahansa Yogananda indicates that Babaji initiated
Shankaracharya into Kriya Yoga (Yogananda, 1969, p. 306). In a letter to
Hemanta Kumar Sen, dated January 11, 1952, Yogananda stated that Gobindapada
(also known as Govinda Jati) was the siksha (science or pronunciation; training
of senses) guru and Babaji was the diksha (yoga initiation) guru of Sri Shankaracharya.
Further, Yogananda said that he came to know of this from his own guru,
SriYuktoswar, Swami Kebalananda, Swami Keshabananda, Swami Pranabananda and
others, all of whom "testified that Lahiri Mahasaya spoke of Babaji being
Sri Sankaracharya's spiritual secret yogic guru" (Son, 1954, p. 20).
Adi
Shankaracharya brought about great reforms in Hindu religious practices through
writing, debate, pilgrimages and the organization of four main monasteries
(maths), at Sringeri in southern India, Dwarka in the West, Puri in the East
and Joshimath in the North, as well as a number of other centers.
As
a result of his activities, Buddhism and various demoralizing sects of Hinduism
practically disappeared from India. Immoral practices in temples, such as
animal sacrifices, were also practically eliminated. By his clear, rational
enunciation of monistic philosophy, he also generated much intellectual effort
among Hindu thinkers for centuries thereafter.
Adi
Shankaracharya preached that the path of the "sannyasin", or
life-long celibate, ascetic, renunciant should be limited to those few who were
fit for it, and that the life of the householder, performing ones duty
skillfully without attachment, was the ideal path to Self-realization forthe
vast majority.
Kabir (1407
- 1518 A.D..)
During
the 15th century, Babaji initiated the, great saint and poet, Kabir, who sought
to bring harmony between factional Hindus and Moslems (Yogananda, 1969, p. 306,
349; Ramajah, February 1954, p. 3). Kabir preached a monistic conception of god
and the avoidance of idol worship. His reforms are considered to be a synthetic
reaction to the challenge or Islam. He opened the doors or his sect to both
Hindus (regardless of caste) and to Muslims. He insisted on vegetarian diet,
avoidance of intoxicants, and an ascetic life style. However, he enjoined his
disciples not to accept service or contributions, but to consider themselves
the servants of others. The sadhana, or yogic practice of his disciples put
emphasis upon meditation on the "Nada" or divine sound (Ghurye, 1964,
p. 189-190)
Bhagodas,
one of Kabir's disciples, collected his preceptor's sayings and that collection
is known as "Bijaka". It is revered as scripture by the Kabirpanthis
(or followers of Kabir) who are organized in both ascetic and householder
sections.
At
Kabir's funeral ceremony, Hindu and Muslims fought over his remains, each group
wishing to honor him according to their own customs. When the shroud covering
his body was removed, it was discovered that his body had disappeared, leaving
a bed of flowers. These were divided between the two groups.
Lahiri
Mahasaya (1828 - 1895)
During the last half of the nineteenth
century, Babaji began a new phase in his mission. In 1861. he initiated Lahiri
Mahasaya into Kriya Yoga and entrusted him with the task of giving it to
sincere seekers. Babaji asked him to live as a householder to serve as an
example for all who sock Self realization. Later Lahiri Mahasaya initiated
hundreds of students in Kriya Yoga. At least fourteen of these, initiated
others into Kriya Yoga. Swami Satyeswarananda's Lahiri Mahasaya, the Father of
Kriya Yoga, beautifully traces the various branches of the lineage of disciples
to date (Satyeswarananda, 1984, p. 148-198). Babaji assisted all of these
disciples, and continues to help all those who seek his assistance. According
to Lahiri Mahasaya, by simply repeating Babaji's name with reverence one
receives a spiritual blessing.
Sri
Yukteswar Giri Maharaj (1855 - 1936)
Sri
Yukteswar, a disciple of Lahiri Mahasaya, who had met Babaji three times in
flesh and blood, kept the torch of Kriya Yoga burning with the publication of
The Holy Science, and the establishment of several Sadhu Sabah centers,
including ashrams at Puri and Sarampore, India (Yukteswar, 1984). As directed
by Babaji, Sri Yukteswar sent one of his chief disciples, Paramahansa Yogananda
to America to teach Kriya Yoga in 1920 (Yogananda, 1969, p. 354).
Paramahansa
Yogananda (1893 - 1952)
Paramahansa Yogananda was a great
pioneer in introducing the yoga based philosophies of eastern mysticism to the
West. He was able to present it in a way which Christians could readily
appreciate and integrate into their own belief system. His Autobiography of a
Yogi has inspired millions of persons around the world and has been translated
into many different languages. To assist him in this work, he founded the Self
Realization Fellowship with headquarters in Los Angeles, U.S.A and more than
100 branches all over the world, as well as the Yogoda Satsanga Society of India,
Dakshineswar, West Bengal, India. Yogananda founded the first
"Yogoda" school in Hanchi, Bihar, India, in 1917. There are now
twenty-one such schools, which provide training in physical, moral, mental and
spiritual ideals for youth throughout India. Allopathic and homeopathic
hospitals, liberal arts, business and medical colleges are also associated with
the organization.
Yogananda
trained over 100,000 persons in Kriya Yoga including many of the great persons
of his era, including Mahatma Gandhi and the American botanist, Luther Bank.
When he attained "mahasamadhi", a yogi's conscious exit, his body
exhibited a divine transformation. Even twenty-one days after his passing, it
had not deteriorated, and was finally interred in a crypt at Forest Lawn
Cemetery, in Los Angeles.
More than
300 monks and nuns now live in Self Realization Fellowship monasteries in
southern California, carrying on his work. They serve lay devotees through
church services in Self temples and study centers, correspondence courses and publications.
The Self Realization Fellowship and
the Yogoda Satsanga of India founded by Paramahansa Yogananda and now led by
Sri Daya Mata, are probably the most well known source of training in Kriya
Yoga and "Yogoda", the self-energizing techniques developed by
Yogananda. The other line ages of disciples of Babaji and Lahiri Mahasaya,
principally in India, while loss well known, also render authentic training in
Kriya Yoga. These include Swami Satyaswarananda, of San Diego, California, a
disciple of Swami Satyananda, a loading disciple of Swami Sri Yukteswar.
Yogi S.A.A.
Ramaiah and V.T. Neclakantan
It
is reported that in 1942 Babaji decided to develop a new access to his Kriya
Yoga and to spread his message, by working through two souls, namely S.A.A.
Ramaiah in Madras and V.'F. Neelakantan in Calcutta (Ramaiah, February, 1954,
p. 3)
Yogi S.A.A.
Ramaiah (1923 -)
S.A.A. Ramaiah is the second son of
S.A. Annamalai Chottiar, who was one or the wealthiest businessmen of southern
India and Thaivani Achi, a deeply spiritual individual and devotee of the
wandering saint andjivan mukta (living liberated person) Cholaswanu. S.A.A.
Ramaiah was a graduate student in geology at Madras University, Madras, India.
On the eve of his departure for America to pursue post-graduate, studies, he
contracted bone tuberculosis. He then spent six years in a plaster body cast to
arrest the disease. During this time he became adept at meditation with the
help of Prasanananda Guru and Omkara Swami, famous yogi-saints who taught him
at his bedside. On March 7, 1952, the very day of Paramahansa Yogananda's
passing, a very interesting meeting took place between Mowna Swami and S.A.A.
Ramaiah at the latter's residence in the San Thome section of Madras, India.
Mowna Swami was a saint and devotee of the great Siddha Sai Baba of Shirdi, who
lived from 1835 to 1918 (Sahukar, 1971, p. 22). During this meeting Mowna Swami
identified many details of S.A.A. Ramaiah's life up to that time, and gave to
him a special talisman with instructions to use an ayurvedic preparation. He
predicted recovery within a month, if this advice was followed (Ramaiah,
February, 1954, p. XII to XVIII).
Babaji
healed S.A.A. Ramaiah of the bone tuberculosis shortly after the interview with
the Mowna Swam! and two other remarkable incidents which were later related by
S.A.A. Ramaiah to this author in the early 1970's after their first meeting.
The first one involved a vision in which Shirdi Sai Baba, the guru of Mowna
Swami
appeared to him. S.A.A. Ramaiah asked Shirdi Sai Baba whether he was his guru.
Shirdi Sai Baba replied that he was not his guru, but that he would reveal to
him his guru[6].
He then revealed to him a vision of Babaji. In the second incident, S.A.A.
Ramaiah stated that in a state of discouragement and suffering involving his
worsening bone tuberculosis, he attempted to end his life by holding his
breath. While doing this, he suddenly heard a sweet melodious voice. The voice
said: My son, do not take your life. Give it to me. In astonishment, he took a
deep breath and decided to surrender himself to Babaji, whose voice he
recognized. The next morning, his diseased logs showed remarkable signs of
healing. To the astonishment of the doctors and his family, over the next few
days he made a full and miraculous recovery.
S.A.A.
Ramaiah, during this recovery period, had a vision of Babaji limping. When he
asked the reason why he was limping, Babaji indicated that he was temporarily
taking upon himself the bone tuberculosis to bring about his disciple's
recovery.
Babaji himself initiated S.A.A.
Ramaiah into various Kriya techniques in person near Badrinath around 1955 in
the Himalayas. S.A.A. Ramaiah sincerely practiced the Kriya Yoga techniques and
surrendered to the eminent Sathguru. Through the grace of Babaji, the former
"incurable", bone tuberculosis patient blossomed into a yogi. He
studied physical therapy from about 1958 to 1961 at the G.S. Medical College,
Bombay, India. There, he began to apply methods of yogic therapy for the
successful treatment of many functional diseases. After his studies, he opened
a clinic in Madras which served the handicapped on a charitable basis for
nearly a decade[7].
V.T.
Neelakantan (1901 -)
V.T. Neelakantan was a famous
journalist and a graduate of Madras University. He was a friend of Pandit Jawaharlal
Nehru, India's first Prime Minister, and a close former student of Dr. Annie
Besant, of the Theosophical Society.
V.T. Neelakantan suffered terribly
from a host of ailments, including diabetes, dysentery, cellulitis and ulcers
in the longs and high fever. On several occasions, Babaji gave him healing
sessions, which allowed him to continue writing three books dictated by Babaji,
as described below. Babaji was on several occasions greatly moved by
Neelakantan's devotion. On one such occasion, tears of joy flowed from the eyes
of the Master, and fell on Neelakantan's feet, so moved was He by Neelakantan's
forbearance in the midst of so much pain. Another time, Neelakantan said that
once the books were written, it did not matter to him whether he would live to
see their publication. He then trembled and began to collapse. Babaji sprang
from his chair and caught Neelakantan in an embrace. Babaji then kissed
Neelakantan's forehead, wiped the tears from Neelakantan's eyes and told him
that he would remain 51 years old forever, just as saint Markandeya had been
made to remain ever sixteen by Lord Shiva.
First
Meeting between S.A.A. Ramaiah and V.T. Neclakantan
S.A.A. Ramaiah had seen an
advertisement for V.T. Neelakantan's book, No. 9 Boag Road. He had sent him a
letter requesting a copy of the book during the third week of May, 1952. The
note ended with the words, Truly your Self which caught Neelakantan's attention
and caused him to visit S.A.A. Ramaiah a few weeks later. At the time of their
first meeting, in the middle of June 1952 at the residence of S.A.A. Ramaiah at
No. 2 Arulananda Mudali Street, San Thome, Madras, India, Ramaiah and
Neelakantan wore 29 and 51 years old respectively (Ramaiah, 1952 p. 3-4). This
meeting was the culmination often years of preparation of both by Babaji.
Organisation
of Kriya Babaji Sangah
Babaji asked them to organize the
"Kriya Babaji Sangah", a yoga society dedicated to the teaching of
Kriya Yoga, and charitable, educational and spiritual activities. They founded
and registered it on October 17, 1952, in Madras, Tamil Nadu, India, just seven
months after the "mahasamadhi" (conscious exit from the body) of
Paramahansa Yogananda on March 7, 1952, in Los Angeles, California, U.S.A.
(Ramaiah, February, 1954, p. 3; Yogananda, 1969, pg. IV) Its official name was
changed to "Kriya Babaji Yoga Sangah, (Rog.)" in 1980 when the author
was its Executive Secretary.
Activities
or Kriya Babaji Sangam Publications by the Sangah
Babaji dictated through books to V.T.
Neelakantan: The Voice of Babaji and Mysticism Unlocked, Babaji's Masterkey to
All Ills, and Death of death, which were published in 1952 and 1953 by the
Kriya Babaji Sangah in Madras, India (Neelakantan, 1952 a S b; Neelakantan,
1953). At Babaji's request, S.A.A. Ramaiah wrote their prefaces, which included
interesting exchanges between Babaji and V.T. Neelakantan regarding the
writing, publishing of the books and the events in the life of V.T. Neelakantan
and S.A.A. Ramaiah at that time. The most dramatic event was the first time
Babaji showed his complete form to V.T. Neelakantan on July 26, 1952 at the
home of S.A.A. Ramaiah during a group meditation. During the months that
followed, Babaji materialized almost daily in the puja room of V.T.
Neelakantan's home at No. 9 Surammal Lane, Egmoro, Madras, India and dictated
verbatim or transmitted telepathically most of the text of the works cited
above. Those were often on subjects regarding which Neelakantan had no previous
knowledge. It is recorded in these exchanges, that Babaji referred to S.A.A.
Hamaiah as my son and V.T. Neelakantan as my child.
At
Babaji's request, S.A.A. Ramaiah wrote and published in 1952 a biography of a
great master of yoga, Omkara Swami, entitled A Blissful Saint (Paramahansa
Omkara Swami). He had helped S.A.A. Hamaiah in 1951 with questions on yogic
practices (Ramaiah, 1952). The preface of this book was written by V.T.
Neelakantan. Babaji also guided both of them in the publication of a monthly
magazine, called Kriya which had regular editions until the 1960's when long
term assignments abroad of its principal editor, S.A.A. Ramaiah, made its
regular publication too difficult. S.A.A. Ramaiah's wife, Solachi, along with
the who co-founders of Kriya Babaji Sangah, worked as three in one during the early
years. She, through sheer sacrifice, also won the grace of Babaji. However, by
about 1955, V.T. Neelakantan Ieft active participation in the activities of the
Sangah to pursue family responsibilities and other interests.
For
more than twenty-five years Yogi Ramaiah has collected and preserved old palm
leaf manuscripts of the writings in Tamil of the Eighteen Siddhas. Songs of the
18 Yoga Siddhas, which included selections from the writings of the IS Yoga
Siddhas, was published by Yogi S.A.A. Ramaiah in 1968. Some details of Babaji's
Gurus, Agastyar and Boganathar, and a part of Babaji's life are also revealed
in this work. The complete writings of Boganathar were published by Yogi
Ramaiah in 1979 and 1982.
Spread of
Babaji ' s Teachings Abroad
Yogi
S.A.A. Ramaiah and his yogini wife, Solachi, carried Babaji's teachings abroad.
In 1956 he made the first of many visits to Sri Lanka. During the 1960's he
made several visits to Malaysia and taught Kriya yoga throughout the country.
Solachi, after repeated bouts with illness, died in 1962.
In 1964
Yogi Ramaiah began teaching and practicing yoga intensively in Australia and
New Zealand, and in 1968 came to the U.S.A. He has since spread the teachings
of Kriya Yoga Siddhantham by establishing more than fifty yoga centers all over
the world, organized under the name of International Babaji Yoga Sangam, with
head quarters at Kanadukathan, Tamil Nadu, India. Many conferences and
workshops on yogic therapy for respiratory disorders, diabetes, stress and drug
addiction have been given by Yogi Ramaiah all over the world. Several shrines
have been established according to the principles of the Siddhas at Athanoor,
and Porto Novo, Tamil Nadu, India, Richville, New York, Washington, D.C., and
Yuma, Arizona, U.S.A. These shrines, with their spiritual vibrations, provide
an ideal setting for intensive yogic practice.
Annual
Conferences
Since
1954, under Babaji's inspiration, Kriya Babaji Yoga Sangam has organized an
annual international conference, a Parliament of World Religions and Yoga to
provide a forum for leaders of all spiritual traditions to share their
teachings with the public.
Yogi
Ramaiah has indicated that eventually, Babaji will play a more public role,
which may begin at the 100th Parliament of World Religions and Yoga, in the
year 2053 A.D.
Establishment or a medical college and
yoga research institute
Kriya Babaji Yoga Sangam is now
developing a medical college, a hospital and a research institute near
Athanoor, Tamil Nadu, India 622503. Under Babaji's inspiration some of the
medical treatises of the Siddhas will be researched and applied in a clinical
setting at this facility.
Future Work
Babaji's mission includes helping
humanity to gradually realize God, and through the resulting Universal Vision
of Love, a transformation of this world into a Divine paradise. Babaji's
mission continues to manifest itself through the work of all who turn to him as
their source of inspiration, as well as through all who express pure love in
thought, word or deed. Where there is love there is Babaji. By learning to
communicate with Babaji anyone can bring about a transformation in their life
and circle of influence, and resolve the myriad problems facing humanity in
many domains. The great vehicles of Babaji's mission are sadhana (the five fold
path of Kriya Yoga described in chapter 12), self surrender and service.
Without surrendering the ego consciousness, there is no room for the Universal
Vision of Love to manifest itself. Selfless service, without attachment to the fruits
or results of the action, help to free one from the illusion of being the door,
wherein the ego foots cut off from the Divine. Those who aspire to serve Babaji
and his Divine mission, can best do so by committing themselves to these three
means of transformation. In Babaji's Kriya Yoga, the benefits of it flow, in
part, automatically to those who seek assistance from the Kriya Yoga
practitioner. One becomes a transmission station, figuratively speaking,
relaying the inspiration and Love from that Himalayan broadcasting station in
Gauri Shankar Peetam, into every sphere of activity.
Om
Tat Sat
(Continued...)
(My humble Thankfulness to
H H Sri Chandrasekharendra Mahaswami ji, Hinduism online dot com Swamijis, and
Philosophers com for the collection)
(The Blog is reverently for all the seekers of truth,
lovers of wisdom and to share the Hindu Dharma with others on the spiritual path and also this
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