Quantcast
Channel: Art of Legend India: Art, Paintings, Handicrafts, Jewelry, Beads, Handmade Items
Viewing all 97 articles
Browse latest View live

The Chronicles of Poker in India

$
0
0

A glance into India’s relationship with the most popular mind sport on Earth

The Chronicles of Poker in India Paplu and Flush used to be the card games that dominated India. But when Chris Moneymaker finally introduced poker to the TV masses, the country got infected with the poker bug just like the rest of the world. 

Texas Hold'em Comes to India 
The first, televised Texas Hold'em tournament in India was broadcasted in 2004. By that time, the card game became popular in some parts of the country. However, it wasn’t until 2007 when poker’s popularity peaked in India. It was during this year when the country first held its biggest poker tournament in Goa, the Asian Poker Classic. 

The 2007 Asian Poker Classic was a historical moment for India not only because it was the first professional tournament in the country but also a time when several Indian card sharks were featured on national TV. For the first time, Indian viewers weren’t watching the usual champions like the 13-time WSOP bracelet holder Phil Hellmuth or team Partypoker ambassador Mike Sexton. Instead, they were rooting for 15 of their fellow countrymen who were competing against professional card sharks in the tournament. 

The results of India’s first Asian Poker Classic were satisfactory for the Indian people. Out of the 15 players, 5 were able to cash in at the event including Pranav Bathija of Team Maharajah. Pranav became a sensation in India after it was discovered that he had only been playing for four months prior to the tournament. Pranav secured third place in the event. 

"We are proud to support Indian poker players by giving them the opportunity to compete in a live poker tournament in their home country,” said Sachin Pawa, CEO of Maharajah Club. “So often Indian poker players have to travel to half way around the world to compete in a live poker tournament, bringing this great sport to India has given many more Indian poker players a chance to compete and win in a professional poker tournament that competes in prize money with the best tournaments in Las Vegas or Monte Carlo.” 

It seems that poker continues to grow in the country. Today, online poker providers aren’t only offering Euros and US dollar denominations in their game rooms but also Indian Rupees. In addition, the country continues to be a host of major poker tournaments. Just last year, India became the tournament grounds for the Indian Poker Series, Indian Poker Championship, and Asian Poker Tour.

The Power of Yoga for Cancer Recovery

$
0
0
The Power of Yoga for Cancer RecoveryYoga has been associated with therapeutic, mental and emotional powers. Yoga is simply the definition of the body, mind affiliation. Recently, some scientific journal revealed that those who undergo reconstructive surgery and mastectomy after stage 1 breast cancer diagnosis finds relief with Yoga. Yoga is the ultimate solution to recovering from cancer.

Yoga gives the recovering patients the tools to go through the emotional and physical pain and learn to breathe properly and live through. Whether it is through exercise or meditation, every cancer recovering patient needs some outlet. After surgery, most people suffer back and arm muscles issues, painful scar tissue and swelling. Yoga teaches people how to understand their body, know when to back off and know their strength.

How Yoga Works to Heal the Cancer Patients 

Yoga healing process for the cancer patients is mostly diagnosed by experts. Every move, every healing process plays its own part.

Yoga Postures 

The yoga postures work on the internal body systems and organs for instance respiration, circulation, elimination and digestion. They also work on the lymphatic system and the nervous system, and yoga penetrates the ligaments, muscles and joints. Some of the yoga practices are not suitable for the ailing, but the experts can guide on less physically demanding and simpler postures. The postures should be able to allow free flow of blood, removes all the blockages that prevent the energy flow increasing the body energy levels. Yoga postures teach the recovering patients to learn how to keep up with some minor pains resulting from sitting down too much and from bad postures.

Breathing Exercises

The breathing exercises aid in releasing the tension and helps the patient replenish lost energy. Restricted, shallow breathing leads to depression, tiredness and physical illness. Deep, rhythmic and relaxed breathing where the lungs get fully utilized is revitalizing and energizing which gives the body the power to overcome illness. The yoga simple stretching and breathing exercises will enhance efficiency and elasticity of the intercostal and diaphragm muscles. This way they replace the weak breathing habits.

Learning to breath equips people with the power to deal with strong emotions which originated from a cancer diagnosis. Breathing effectively fights of despair, panic, and grief.

Meditation 

Meditation does not mean emptying the mind. It means calming the emotions, giving the patients the opportunity to learn how their emotions work and hence gains control over them. Through meditation, the sick get to learn the life realities and easily accept them. Being acknowledgeable and working with the emotions in the daily lives strengthens people. Understanding how own mind works, facing the reality and letting go of the fears reduces stress. Meditation is a therapeutic procedure cleansing the emotional level, providing the energy required for spiritual growth.

Relaxation 

Relaxation is the most critical part of the cancer recovery process through yoga. Relaxation assist removes the stress that hurts the immune system. Through relaxation, the body muscles get rid of with the tension, the blood and heart rates drop, and mental and breathing activity declines and as a result the anxiety and tension start to dissolve. The mind and the body surrenders and allows the peace and stillness of deep relaxation to take charge.

Therefore, Yoga is a very powerful tool in the speedy recovery of the cancer. Apart from practicing the yoga daily, it’s also better to apply for an EHIC card as this card reduces your medical expenses.

5 Best Yoga Retreats in India

$
0
0
5 Best Yoga Retreats in IndiaYoga is becoming an increasingly popular health activity. Because of this popularity, many holiday locations are catering to the people's need for a quiet environment through yoga retreats. A yoga retreat can be a wonderful experience if you choose the location wisely. These yoga retreats are not for just fun, they include spiritual activities in which people are taught to connect with Mother Nature and perform yogic exercises to improve the overall physical and mental health. It is for this reason that you must consider spending your vacation in a good yoga retreat. Yoga retreats in India offers the best way to full relaxation. A good yoga retreat restores your stressed Body and mind.

The following are top 5 yoga retreats in India that you must visit.

1. Art Of Living Ashram, Bangalore
This is a 65 acre campus, in Bangalore and is an international art of living center located on the Panchagiri Hills outside Bangalore. This is a great destination for those who seek peace and calm through yoga. This is the perfect location to calm your mind and body amidst the mountainside trails, organic farms, gardens and a lake that surround the facility. Guests here from all backgrounds are invited to participate voluntarily for the general maintenance of the ashram.

2. Shreyas Yoga Retreat
This is a luxury 25 acre yoga center in Bangalore. It is one of the world's luxuriest yoga retreat centers. It offers yoga classes, rejuvenation spa, meditation sessions, infinity pool and an organic vegetarian. This yoga retreat has attentive staff and provides excellent service.The pricing starts from $280 for a single garden tent.

3. Osho Meditation Resort
This 28 acre campus of Osho Meditation Resort is a calm and cool place of the world that invites people for relaxation and rejuvenation. This is close to the Mumbal Koregaon Park, Pune. This resort provides the inmate a feeling of luxury getaway and a traditional ashram experience too. It has meditation classes, swimming pool, lush and beautiful gardens, marble pathways etc. It costs $55 a night to stay here.

4. Yoga Vidya Spiritual Retreats
At this yoga retreat in Kerala, you can learn Ayurveda, hatha yoga and meditation too. Yoga here is taught by scholars and monks from different parts of the world. This center has many courses and retreats such as like art retreats and a teacher training program in yoga. Beginners in yoga can benefit from an immersion retreat which is a 10 day program. Advanced yoga learners can join the intensive de-tox retreat. The yoga immersion retreat for 10 days for beginners starts from $500.

5. Ananda In The Himalayas, Narendranagar
If you are looking for a luxury retreat in the Himalayas with some yoga and meditation then you must visit this yoga retreat. This yoga retreat teaches Bihar yoga. It offers classes in many meditation forms and "andshuddi kriyas", which is a yogic practice designed for the purification of the body and the mind. Apart from yoga guests can pamper themselves and relax at the spa. It is $342 per night here for a double room.

If you are planning to have your vacation spend on one of this yoga retreats. You need to visit India and for that you must have an Indian visa. All foreign nationals who wish to enter India are required to possess a valid national passport with a valid visa obtained from Indian high commission. All individual visa seekers can apply for the Indian Visa through online application.

Ruby Andrew’s author bio
Ruby Andrew lives in Bristol, UK and is an avid reader and blogger. Since her early years she’s had a passion for writing. Her articles have been published in leading UK newspapers. Her areas of interest are food, reviews (Book/Movie), Travel, Fashion, and Lifestyle. She works as a guest blogger on her chosen areas of interest and currently writes on behalf of Indian visa.

The Adult Industry Viewed Through the Eyes of an Escort

$
0
0
The Adult Industry Viewed Through the Eyes of an EscortThe sex industry is one of the most lucrative businesses in the world today, and in today's struggling economy millions of Americans find themselves financially strapped. This is why many have turned to the sex industry to bolster their bank accounts.

Although the sex industry is typically frowned upon for its immorality, it still draws in customers willing to spend whatever it takes to explore their fantasies and workers enticed by its perceived glitz and glamor and the allure of “easy” money. One portion of the sex industry is escort services, where men and women are paid for their time. Some escort services operate through a simple exchange of pay for companionship. In other cases the companionship entails much more than a date. Either form of companionship has its risks.

Many escorts work for themselves, which includes finding and booking their own clients and taking care of their own finances. Because they are seen as a type of merchant that provides services, an escort merchant account is useful for keeping track of payments and receiving funds. Escorts that work for an agency have these issues taken care of for them, although many agencies take up to 50% of their worker's profits for each “date” they go on. In one example, an escort earned $400 per hour, and her dates lasted from one to four hours each. Although it seems that she would have been making good money, 50% went to the agency. That means that while she made $1,600 for four hours of work, she actually only saw $800 of it.

In addition to the issue of payment, there are also issues of safety. There is only so much that escorts who work for themselves can do as far as background checks and gathering information concerning clients goes. The process is a bit easier for escorts that work for an agency. The agency performs background checks on each client before they send the escort out on a date. When the worker arrives, they check the customer's ID for verification, and call the agency before and after their appointment to help ensure their safety. Even then there is no guarantee. Customers can become rough or belligerent, and the escort is generally alone with the client. In those cases the escort is advised to leave as soon as the client becomes aggressive, but there is still no guarantee that they will get out safely.

Even though escorting is seen as a big money business, the issues that surround it are often not worth it. Escorts don't make as much as many people assume they do and their safety is always in question. This is especially true for those that work for themselves and those that are hired to go on trips with their clients. In addition to this, hose that favor the relative safety of an agency are typically cheated out of a great deal of their money. Although the sex trade is a big money machine, the wheels don't always turn as smoothly as workers think they will.

About the Author
Hello, I’m Blair Thomas and I'm an electronic payment expert and the co-founder of eMerchant Broker from Los Angeles, the #1 high risk processing company in the country.  I enjoy hiking, dining and discovering new music. When I'm not working in the electronic payments industry, you can most likely find me producing and writing music. Add me to your circles at Google +... 

Pilgrimage

$
0
0
Amitabha in Sukhavati Paradise', Tibetan, circa 1700, San Antonio Museum of Art.
ALTHOUGH pilgrimage figures importantly in the religions of India, it never had any canonical status in non-tantric traditions. In tantric literature and practice, however, both Hindu and Buddhist, pilgrimage and its corollaries especially circumambulatory rites which are central to the pilgrims progress have a much higher prestige, so much so that it might almost be called canonical, if that term could be properly applied to tantrism.

In making a survey of Indian centres of pilgrimage, one thing emerges most forcefully: at places which are not officially linked with the tantric tradition, tantric elements become evident at every step. And although we have to concentrate on shrines which are traditionally linked with tantric literature and precept, we have to bear in mind that local traditions in almost all shrines in India their number is legion have strong tantric elements, whether this is conscious to the priesthood and the laity visiting those shrines or not.

One tends to identify pilgrim centres as tantric which have the flavour of extreme, bizarre and esoteric austerity. But such painful prostrations, self-humiliations, and disciplines bordering on the masochistic as I described in another place1 are not necessarily tantric. And yet, such somewhat elusive elements as the sprinkling of wine on the prasada (food offerings distributed among the votaries) at jagannath, Puri, the shaving ritual for boys of certain castes at such widely disparate places as Jvalamukhi in the Panjab, and Palni in Madras State are definitely tantric in origin and connotation.

The local lore at the shrines of India is one of the most direct means of telling whether the place is fundamentally tantric or not. This takes us into the most important mythological complex connected with tantric shrines and tantric worship. The story of Daksa's sacrifice and of the subsequent events is pivotal to tantric sanctuary-topography, as is the mythology ascribed to each individual place of pilgrimage.

Bhutanese painted thanka of Milarepa (1052-1135), Late 19th early 20th Century, Dhodeydrag Gonpa, Thimphu, BhutanThe most important myth of tantric relevance is, then, no doubt, the story of Daksa's sacrifice; it is told, in many minor and major variations, in all the Puranas, and in the Epic. It is imperative to pursue this particular myth in some detail; valuable information about its development has been furnished by D. C. Sircar. In the tantric tradition, a centre of pilgrimage is called a `pitha', a 'scat' of the goddess; tantric literature rarely uses the more general word `tirtha'; probably the distinction itself depends on the mythological relevance of the centre: shrines of the goddess are pithas, sanctuaries of gods, or mixed shrines (i.e. where a god and a goddess are worshipped), are called tirthas just as non-tantric worshippers would call them. Pitha' seems to be a purely tantric term in the first place, although it has gained currency in other, not necessarily religious, contexts in the last two centuries; thus, several colleges teaching classical subjects in the Indian tradition are called pithas, quite literally `seats of learning', as for instance the Kashi Vidya pitha, one of the best institutes of higher education at Banaras.

As Professor Sircar's treatment can hardly be improved upon, I shall reproduce it in portions, so far as it is relevant to our survey.

…The earliest form of the legend of Daksa-yajna-nasa is probably to be traced in the Mahabharata (XII, chapters 282-3; cf. Brahma Purana, ch. 39) and a slightly modified form of the same story is found in many of the Puranas (Matsya, ch. 12; Padma, Srstikhanda, ch. 5; Karma, I, ch. 15; Brahmanda, ch. 31, etc.) as well as in the Kumarasambhava (I, 2!) of Kalidasa who flourished in the fourth and fifth centuries and adorned the court of the Gupta Vikramadityas. According to this modified version of the legend, the mother-goddess, who was the wife of Siva, was in the form of Sati one of the daughters of Daksa Prajapati. Daksa was celebrating a great sacrifice to which neither Sati nor Siva was invited. Sati, however, went to her father's sacrifice uninvited, but was greatly insulted by Daksa. As a result of this ill-treatment, Sati is said to have died by yoga or of a broken heart, or, as Kalidasa says, she immolated herself and perished. . . . When the news of Sati's death reached her husband, Siva is said to have become furious and hastened to the scene with his numerous attendants. The sacrifice of Prajapati Daksa was completely destroyed. Siva, according to some of the sources, decapitated Daksa, who was afterwards restored to life and thenceforward acknowledged the superiority of Siva to all gods. . . .

Gelug Tibet Ganesha
In still later times, probably about the earlier part of the medieval period, a new legend was engrafted to the old story simply for the sake of explaining the origin of the Pithas. According to certain later Puranas and Tantras (Devibhagavata, VII, ch. 30; Kalika Purana, ch. 18 ; etc.), Siva became inconsolable at the death of his beloved Sati, and after the destruction of Daksa's sacrifice he wandered over the earth dancing madly with Sati's dead body on his shoulder (or, head). The gods now became anxious to free Siva from his infatuation and conspired to deprive him of his wife's dead body. Thereupon Brahma, Vishnu and Sani entered the dead body by yoga and disposed of it gradually. The places where pieces of Sati's dead body fell arc said to have become Pithas, i.e. holy scats or resorts of the mother-goddess, in all of which she is represented to be constantly living in some form together with Bhairava, i.e. a form of her husband Siva. According to a modified version of this story, it was Vishnu who, while following Siva, cut Sati's dead body on Siva's shoulder or head piece by piece. The story of the association of particular limbs of the mother-goddess with the Sakta tirthas, which may have some relation with the Tantric ritual called Vithanyasa,4 belongs, as already pointed out, to the latest stage in the development of an ancient talc. But the story may have some connection with Buddhist legends regarding the worship of Buddha's bodily relics and the construction of Stupas in order to enshrine them as well as with those concerning the various manifestations of Buddha in the Jambudvipa.

The tantric tradition of four pithas was not known to occidental scholars until recently. Monier Williams seems to have had a vague idea about four shrines dedicated to the goddess. He wrote: 'There are also four celebrated shrines of goddesses: Mahalaksmi at Kolapur, Bhavani near Sholapur, Renuka at Matapura, Yogesvari about 8o miles from Ahmednagar.'

Most of the early tantras, both Buddhist and Hindu, refer to four pit has. Sircar thinks that the conception of the four pithas may have been associated with the Buddhist tantric notion according to which the adept can rise to mahasukha ('the great bliss') through the esoteric practices involving sex.6 He quotes a Buddhist tantric text called Catuspithantantra (the tantra of the four pithas) and its commentaries, one of which was copied in A.D. 1145. This text speaks of four pithas as `atmapitha' (the 'shrine of the self' strange-sounding Buddhism indeed, but not infrequent in Sanskrit Buddhist terminology), para-pitha (the shrine of the supreme), yoga-pitha (which is self-explanatory), and guhya-pitha (the secret, esoteric shrine), and it deals with the various kinds of Vajrasattvas and their intercourse with the Yoginis, with Prajnaparamita and others. `This philosophical concept,' D. C. Sircar avers (p. 11), 'of the Catuspitha was either the cause or the effect of the early recognition of four holy places as pithas.' He adds in a footnote (ibid.), `it is difficult to determine what relation the Catuspitha could have with the Catuspitha Mountain near Jajpur in Orissa, and with other Sahajayana conceptions of "four", e.g. the Caturananda, the four-fold bliss'. The Hevajra Tantra, composed around ,10 690 A.D. enumerates the four pit has, and to my knowledge this is the earliest enumeration: (1) Jalandhara (definitely near the present .Jullundar, East Panjab); (2) Oddiyana (or Uddiyana), Urgyan in Tibetan, misspelt `Udyana', viz. 'garden' in the Bengali DohaKola (ed. Shahidullah) in the Swat Valley; (3) Purnagiri (the location is doubtful), and (4) Kamarapa (Kamrup in Assam at present the only pitha 'in action').

Mongolia Ganesha MonkeyThe same tradition is followed by the Kalika Purana (ch. 64, 43-5), which calls them (1) Odra, 'seat of the goddess Katyayani and the god jagannatha, (2) Jalasaila, seat of the goddess Candi and the god Mahadeva, (3) Puma or Purnasaila, seat of the goddess Purnesvari and the god Mahanatha, and finally (4) Kamarupa, seat of the deities Kamesvari and Kamesvara. These four 'pithas' are allocated to the four directions, but this is pure theory, and stands in accordance with the tradition to allocate every ritualistic locale to a direction of the compass, and hence to group them either in fours or in tens, sometimes in groups of eight (i.e. omitting the zenith and the nadir). In geographical reality, however, the distribution of the four main pithas is very irregular indeed: Oddiyana, in the Swat Valley, is the only far-western site Kamarupa and possibly Purnagiri are in the extreme east and Jalandhara again in the middle north-west (Panjab). None of the four pit has is situated in the south, in spite of the fact that the Kerala region has a strong Salta and tantric element in its culture; in some form or another Sakti is the tutelary deity of Kerala." I shall now present a token topography of tantric sanctuaries.

The canonical tantric text listing the `pithas' is the Pithanirnaya (description of tantric seats'), also called the Mahapithapurana; the latter name indicates that the work has a sort of mongrel position it is a tantra by virtue of its dealing with properly tantric material, and a purana by courtesy, as it were, probably because it can be said to describe its objects satisfying the `pancalaksana-s,' i.e. the five criteria of a purana. The text lists io8 pithas following the tradition of the sacred number 108, on which there has been much speculation; the author does not seem to have been worried about the lack of choice there are no repetitions of any place name, not even under the guise of a topographical synonym. Other tantric texts list pithas not mentioned in this text, but it can hardly be established with complete certainty whether or not a pitha mentioned in one text is or is not identical with one of the same name in another. Thus, the Kubjika Tantra lists a pitha `Mayavati,' and so does the Pithanirnaya; they may be identical, but their respective juxtaposition with other pithas of established location would indicate that they are not. Very often a general epithet is given to a proper name or a place name, and it is customary to use the epithet in lieu of the proper name, it being understood that the people who read the text are familiar with the nomenclature. But Mayavati, i.e. 'full of Maya' or 'like Maya'', (cosmic illusion or enticement) applies to at least three great shrines Banaras, Ayodhya, and Brindavan and once an epithet like this has been used for any location by a popular teacher or author, the epithet comes to stay.

Parish church Maria-Anzbach - pilgrimage
It does not become directly clear from the texts why the four pithas (Oddiyana, Srihatta, Purnagiri, Jalandhara) were almost unanimously accepted as the most outstanding in all tantric tradition, Buddhist and Hindu alike. I would hazard the guess that the high esteem for these four places might have something to do with the mythological eminence of the sites: a pitha, by mythological definition, is a site where a limb of the goddess fell to earth when her body was being chopped up by the gods (after the Daksa episode); at these four pithas, however (though unfortunately not only at these four), the magically most potent limbs of Sati descended: her pudenda, her nipples, and her tongue.

The most important phenomenon of tantric pilgrimage, both as a concept and as a set of observances, is the hypostasization of pilgrim-sites and shrines: the geographical site is homologized with some entity in the esoteric discipline, usually with a region or an 'organ' in the mystical body of the tantric devotee. This sort of homologizing and hypostasy began early." It became ubiquitous in the tantric tradition. Centres of pilgrimage fell well into this pattern and Hindu and Buddhist literature abound in examples of such hypostasization. Professor Eliade, who was the first to formulate it, put it thus:

All 'contacts' with the Buddha are homologized; whether one assimilates the Awakened One's message that is, his 'theoretical body' (the dharma) or his 'physical body', present in the stupas, or his 'architectonic body' symbolized in temples, or his 'oral body' actualized by certain formulas each of those paths is valid, for each leads to transcending the plane of the profane. The 'philosophers' who 'relativized' and destroyed the immediate 'reality' of the world, no less than the mystics who sought to transcend it by a paradoxical leap beyond time and experience, contributed equally toward homologizing the most difficult paths (gnosis, asceticism, yoga) with the easiest (pilgrimages, prayers, mantras). For in the 'composite' and conditioned world, one thing is as good as another; the unconditioned, the Absolute, nirvana, is as distant from perfect wisdom and the strictest asceticism as it is from . . . homage to relics, etc. . . .

Shakyamuni BuddhaThe Mantramahodadhi has a section entitled `the nyasa of the pit has (pitha-nyasa-kathanam). Literally, nyasa is the process of charging a part of the body, or any organ of another living body, with a specified power through touch. For instance, by placing the fire-mudra on the heart-region uttering the fire-mantra 'ram', the adept's heart is made into the cosmic fire; and by meditating on a specific pitha with the mantra of its presiding Sakti', the very region (for instance the heart, or the navel, or the throat) wherein the Sakti is thus visualized is hypostasized or trans-substantiated, into that pitha. The tantric formulation would be: Meditating on the pilgrim-centre through visualizing its presiding deity in the prescribed manner, the locus of concentration in the yogi's body is charged with the spiritual efficacy of that very place. With the Buddhist tantrics, the pattern is transparent even on a purely doctrinal basis for no `place of pilgrimage' exist in an ontological sense.

Going back for a moment to the Mantramahodadhi, the section says: `He should meditate on his body as the "pitha" by doing "nyasa" of the tutelary. Pitha-deity. He should make "nyasa" of the Namduka flower (Clerodendrum Syphonantum) in his base-centre (adhara); in the heart, there are all the pithas of the earth, the ocean, the jewel island, and of the snowy palace (i.e. the Himalayas), if he can pull up the Adhara-Sakti there:'

The Buddhist tantric Caryapadas, all of which are contained in the Tanjur and many of which are extant in their old Bengali originals, are replete with hypostases. An example: `The path along which the boat is to sail is the middle-most one in which both the right and left are combined, that is located between the Ganges and the Yamuna, and along this path which is beset with dangers the boat has to proceed against the current.' All this is Sandhabhasa (intentional language) and is easily understood once the terminology is known. The 'Ganges' and `Yamuna' are the left and the right ducts in the yogic body, the middle-most is the `avadhuti' or the central duct which has to be opened by the controls created through meditation.

The Hevajra Tantra gives a beautiful instance of hypostasis: Vajragarbha said: What, O Lord, are these places of meeting? The Lord replied: They are the pitha and the upapitha, the ksetra and upaksetra, the chandoha and the upachandoha . . . etc. These correspond with the twelve stages of a Bodhisattva. It is because of these that he receives the title of Lord of the ten stages and as Guardian Lord. Vajragarbha asked: What are these pithas? The Lord said: They are Jalandhara, Oddiyana, Purnagiri, Kamarupa.' He then lists a further 32 places.

A Doha by Saraha illustrates the hypostasis in a poetical manner:

'When the mind goes to rest, the bonds of the body are destroyed,
And when the one flavour of the Innate pours forth,
 There is neither outcaste nor Brahmin.

Here is the sacred Yamuna and here the River Ganges,
Here are Prayaga and Banaras, here are Sun and Moon.
Here I have visited in my wanderings shrines and such places of pilgrimage.
For I have not seen another shrine blissful like my own body.’

Sikh Gurus with Bhai Bala and Bhai MardanaIn a treatment of non-tantric pilgrimage, the circumambulation-pattern which now follows would perhaps not have to be included. However, in tantrism it is so much a part of the process of pilgrimage that it must form the concluding, if not the most important, section of this chapter.

We do not know if circumambulation was a custom in pre-Vedic India; aboriginal tribes all over India (especially the Santhals of Bihar) circumambulate their houses and shrines rather more frequently than the neighbouring caste-Hindu groups; but it is hard to say whether these autochthonous groups are preserving a pre-Aryan custom or whether they have simply taken it over from the Hindu ritual.

Tantric literature contains elaborate instruction about circum-ambulation, pradaksina ('walking clockwise'), and there is hardly a tantric text or manual lacking such instruction. Scanning the tables of contents of a dozen tantric texts at random, I found only one (the Mantramahodadhi, ed. Khemraj Srikrisnadass, Bombay) whose table of contents did not list pradaksina as a section though this popular manual does contain such instructions under different headings. I shall quote an example from the large Mantramaharnava'. The section is captioned 'pradaksina nirnaya', 'definition' or 'description of pradaksina', and it is listed among other nirnaya-s' preceding and following it, i.e. neither more nor less important than these: description of incense (gandha-nirnaya), of fruit and flowers to be offered (phala-puspanirnaya), of raiments to be worn (vastranirnaya), then comes our pradaksina-nirnaya, and others follow. These nirnayas usually stand at the beginning of the text. It says 'now then the description of pradaksina: according to the Lingarcanacandrika ("the moon-rays of Linga-worship" an extant but hitherto unpublished text) one pradaksina for (the goddess) Candi, seven for the Sun, three (are to be done) for Ganesa; four for Hari (Vishnu), for Siva half a pradaksina'. This may seem strange in a tantric work, Siva being the tutelary deity of all the tantras; however, the implication seems to be that because so many other bits of ritual arc performed for Siva and listed in other parts of the manual there was no need felt for more than the minimum pradaksina which is half a circum-ambulation. This also seems negatively implied by the great number of pradaksinas to the Sun, a Vedic deity not very close to the tantrics; apart from the water-oblation (tarpana) offered to the

Sun, there is only this sevenfold pradaksina mentioned in the manual. I surmise that the feeling of some tantrics has been that pradaksina was something essentially Vedic, and then the unspoken formula might be something like 'more (Vedic) pradaksina, less tantric ritual; more tantric ritual, fewer pradaksinas'. If we test this hypothesis by the verse quoted here and by numerous similar passages it is certainly corroborated. Siva has the greatest number of typically tantric rituals, Candi (identical with Camundi, Kali the Vajrayana Buddhist goddesses, and the non-Aryan autochthonous goddesses in general) very many indeed as a typically tantric goddess and as the many-splendored spouse of Siva; Vishnu and Ganesa have some very few purely tantric rituals, the Sun none, although the Vedic tarpana or water offering has been taken over into the tantric tradition without any change.

Tibet Kailash PilgrimageThe next two verses are captioned 'the greatness of pradaksina for Siva', and they run 'he who has performed formal worship and who does not do pradaksina for Sambhu (Siva), his worship is fruitless, and the worshipper is a cheat (dambhika); (but) he who performs just only this one correct pradaksina with devotion (to Siva), all worship has been done by such a man, and he is a true devotee of Siva'.

In the Dravidian south, pradaksina seems to be particularly popular in the worship of indigenous deities. The Naga deities represented by snake-idols of various shapes and sizes on a plinth usually at some distance from the shrines of the main (Brahmin) deities, or under specific trees in the villages are chiefly deities of fertility and the life-cycle. They are also installed on the viriksa-vivaka-manthapam (Sanskrit vrksa-vivaha-mandapam, i.e. 'tree-marriage-platform' a platform erected around two intertwined trees which are fairly frequent all over India; such trees are said to be `married'), which women circumambulate 'on Mondays in order to remove Carppa Tosam (Sanskrit Sarpa-dosa), the curse of barrenness, a curse incurred by harming a snake either directly or indirectly as by some relative, ancestor, etc." However, pradaksina is the regular procedure on any temple visit, especially in the south, where the temples have spacious pradaksinas i.e. ambulatories. The pradaksina is done immediately after the worship in the shrine, sometimes before and after. Also the idol or rather, a small, portable replica of the idol in the shrine is carried around those pradaksinas every day by the temple priests, with nadasvaram (south Indian reed-horns, somewhat like a shawm) accompanying the procession. The musicians walk some distance ahead, the pious follow the image, several times on festive occasions.

Although `pirataksinam' (Tamil for pradaksina) is known to most Dravidians who visit Brahmin temples, the indigenous Dravidian word is `valttu', from the Tamil root `var, to salute. The Akkoracivacariyar, a manual for Tamilian temple-officials, prescribes 'The Acariyar (head priest) comes to the temple 3 and 3/4 nalikai (i.e. about an hour and a half) before sunrise; after having completed his anusthanam (the initial observances), he washes his hands and feet, makes pirataksinam by walking round the sanctum turning his right side towards it, salutes the (guardians of the gate) tuvarapalakar, Sanskrit dvarapalaka, the figures placed at each side of the entrance), and reaching the place in front of the sacred bull (Nandi his image is found in every Siva temple, facing the deity), pronounces the basic mantra and offers flowers.'

At the Somasundara Temple in Madurai (Tamilnad), some devotees circumambulate the shrine nine times, while a pattar (a sort of auxiliary priest) throws a flower on one each of the nine idols representing the navagrahas (the nine constellations) on their behalf. A monk or some other religious mendicant usually stands at hand who, for a small fee, will throw incense on a charcoal fire as an offering as the visitors perform their pradaksina. There are dozens of variations in the pradaksina-routine in different shrines, and there is much more heterogeneity in the south than in the north.

Westindischer Maler
The more tortuous kinds of pradaksina are well known to tourists and photographers; on Mount Abu the famous Jaina sanctuary in Gujarat I witnessed a group of pilgrims in June 1955 who measured the entire ambiance of the sacred mount, roughly two miles, by constant prostrations in what they call the ‘dehamap' method in Gujarati (i.e. the 'measure of the body')  facing the direction of the pradaksina they prostrate, then stand up, placing their feet exactly on the spot where they had touched the ground with their foreheads, then prostrate again and repeating the process until the pradaksina is complete or until they pass out. That particular pradaksina, I was told, takes an average of thirty hours; the pilgrims do rest in between, however, but they do not take any solid food until they have completed it.

I have not seen any texts, however, which would prescribe these painful kinds of religious observance. If there are, they would belong to the category of pilgrim's-pamphlets such as are distributed at the various shrines all over India; they are always in the vernacular, and have none but purely local status. No widely accepted instruction manual would recommend self-inflicted hardship of this sort.

A word must be said about the pradaksina of Mt. Kailasa in Tibet. In 1951 over six hundred Indian pilgrims undertook the pilgrimage on the route Almora, Pituragarh, Garbiang, Lipulek, Taghlakot. The Hindus regard Mt. Kailasa as the abode of Siva and Parvati, ‘Kailasanatha', ‘Kailasapati’, etc., being frequent names of Siva, and common male proper names. The mythology Tibetan legend has woven round the mountain is unknown to the Hindu pilgrims, and although the number of Tibetan pilgrims circumambulating Mt. Kailasa and Manasarovar must be many times that of Hindu pilgrims, their mythological background and the sectarian motives are totally unrelated to each other though the general purpose for both, as goes without saying, is the acquisition of punya, spiritual merit. The Hindu pilgrims perform this observance in three parts: first, they circumambulate Lake Manasarovar, and some of the more heroic among them even take a bath in its chilly waters; the ascent to the ambiance of the Kailasa Mountain proper begins immediately at the completion of the pradaksina of the Manasarovar, i.e. the latter's starting point to which the pilgrims return after this first circumambulation, is situated right at the foot of the mountain. The circumambulation of Mount Kailasa takes about three days, that of Manasarovar a day and a half, so the total pradaksina lasts four and a half days. On the other side of Mount Kailasa there is another lake only slightly smaller than Manasarovar; it is called Rakkastal by the Hindu pilgrims, and I think it is a local Kumaoni variety of Raksastala, 'lake of the raksasas' or demons; the pilgrims do not go near that lake, as its water is thought to be inauspicious (hence the name?); they only cast a glance bandani nazar,' the glance of veneration', and fold their hands; they are advised not to look at it more often than just that one instant.

Yogic Identities- Tradition and TransformationThere is no built-in theory, in tantric written tradition or in tantric oral lore, which would establish a hierarchy of thematic importance: these decisions seem to be left to the individual tantric. The scholar, I believe, cannot do much more than rely on some sort of intuition by analogy: in most Indian religious traditions there is such a hierarchy in the gamut of religious exercise (Sadhana). Meditation first, belief in the theological framework with the devotional (bhakti) schools this might stand first then ancillary exercises, then perhaps charity, then study and reading. The Upanisad enjoins 'listening, cogitating, meditating' srotavyam mantavyam nididhyasitavyam in this order, and the general under-standing is that 'listening' is the least important, 'meditation' the most important step. It is by no means certain that this orthodox hierarchy holds for tantrism. Ritual of all sorts seems so much more important in tantrism than it does in non-tantric literature of the same level of sophistication, that it seems quite possible that tantric masters did regard activities like pilgrimage and circum-ambulation to be as nuclear to the process as, say, deep meditation. If the proportion of textual injunction can be a guide, these activities, which may be regarded at the most as accessories to the religious life, by non-tantrics, have not been given any shorter shrift than meditation proper. Just how central these activities are to the practising and succeeding tantric we are in no position to say; yet, we cannot omit them in a survey of the tantric tradition just because most modernistically oriented or 'philosophically' inclined students and votaries of a religion may regard them as marginal, or even inferior, pursuits.

Writer Name: Agehananda Bharati

Companions of Vishnu

$
0
0
Garuda, the solar bird with golden wings who rules the sky; Deccan stone carving

Sesha and Garuda

Vishnu's paradise, Vaikuntha, is the pivot of the cosmos. It stands on the ocean of milk, radiant with golden spires, sparkling gems and bright banners. Here Vishnu, ruler of the universe, holds court with Lakshmi by his side, ensuring that dharma is respected by one and all.

When order prevails, Vishnu rests in peace on the coils of Ananta-Sesha, the divine serpent.

When dharma is threatened, Vishnu rides into battle on the celestial bird Garuda to set things right.

Kadru Enslaves Vinata

Sesha and Garuda were both sons of Kashyapa, the celestial sage, by his wives Kadru and Vinata.

Kadru, mother of serpents, once said that Ucchaishrava, the divine stallion, had a black tail.

Vinata, mother of birds, believed the celestial horse was spotlessly white. She was so confident that she chirped, "If you can prove that Ucchaishrava has even a single black hair on its tail, I will be your slave."

Ananta-Sesha, the serpent with many heads who supports the earth; Deccan stone carving Kadru secretly summoned her children and hissed, "Go and cling to the tail of Ucchaishrava as it rides past the horizon at dawn tomorrow." The serpents obeyed so that the next day, from afar, the divine horse appeared to have a black tail.

By this deceit, Kadru won the wager and made Vinata her slave.

Sesha Becomes Vishnu's Throne

Sesha, eldest of the serpents, did not approve of his Mother's trickery. He broke all ties with his siblings and his conniving mother.

Sesha's nobility so pleased Kashyapa that he said, "You will be the support of the cosmos. Your mighty hood will be the foundation of the universe. On your coils will rest the lord of the world, Vishnu himself."

Garuda Steals Amrita

Kadru meanwhile demanded the elixir amrita as the price of Vinata's freedom.

So the eagle Garuda, mightiest of Vinata's sans, swooped down upon Amravati, the city of the gods, in search of the celestial drink. He found it in a well of fire guarded by two huge dragons.

Garuda, Vishnu's mount and the eternal enemy of serpents; stone carving from South-East Asia. Garuda flapped his great wings to put out the fire, pecked the dragons to death and flew off with the pot of elixir. Indra tried to stop him with his dreaded thunderbolt, the vajra, but it barely managed to singe one of the mighty bird's feathers.

Garuda TricksKadru

Having secured the release of his mother with the stolen nectar, Garuda told Kadru and her sons, "You must not drink divine nectar with unwashed lips."

The serpents saw sense in Garuda's advice. They rushed to a nearby river to wash their mouths leaving the pot of nectar unguarded on the river bank.

While they were away, Garuda summoned Indra to reclaim the pot of amrita and take it back to the heavens.

Thus did Garuda manage to free his mother without letting the serpents take a sip of nectar.

Garuda Becomes Vishnu's Mount

"Why did you not sip the amrita yourself?" asked Vishnu.

Garuda replied, "I do not take what is not mine."

Sanata-kumars, the four child sages saluting VishnuPleased with this reply, Vishnu said, "Your nobility matches your brawn and brain. Would a worthy bird like you consider being my mount?"

"Only if you let serpents become my natural food," requested Garuda.

"So be it," said Vishnu.

Garuda became Vishnu's vahana and his insignia, appearing on the lord's banner.

Jaya and Vijaya

There are seven gates round Vaikuntha. Those who renounce lust, anger, greed, pride, attachment and envy can cross the first six. At the seventh stand the doorkeepers Jaya and Vijaya permitting entry to only those who have transcended the fear of death and the passion for life.

Jaya and Vijaya, the door-keepers of VaikunthaSanaka, Sananda, Sanatana and Sanatkumar, renounced the world as soon as they were born and decided to go Vaikuntha. But they were stopped at the gates by Jaya and Vijaya who said, "How can we let you enter, you who have had no taste of life or death?"

Three times did the children try to enter Vaikuntha; three times they were stopped by Jaya and Vijaya.

Piqued, the four kumars cursed the divine doorkeepers, "You have, like demons, blocked our spiritual journey into the abode of the lord. May you therefore become asuras three times over."

Vishnu rushed to the gates of Vaikuntha to console Jaya and Vijaya who were only doing their duty. Said the lord, "Even as demons, you will be my gatekeepers, embodying the six emotions that shut the doors of Vaikuntha. I will fight you, destroy you and show man the road to my paradise."

Lord Vishnu with his consort Lakshmi Jaya and Vijaya were reborn as the lustful Hirartyaksha, the wrathful Hiranyakashipu, the greedy Kartaviryarjuna, the proud Ravana, the obsessive Kamsa and the jealous Sishupala who were killed by the lord in his incarnations as Varaha, Narasimha, Parashurama, Rama and Krishna.

Vishnu-dootas Rescue Ajamila

Ajamila lived a wanton life, drinking, gambling, disrespecting elders and neglecting his family. As he lay dying, he called out to his son: "Narayana, Narayana, please come here."

The boy paid no heed to his father's request.

He shouted again, "Narayana, Narayana, please come here." The boy still did not come. And so Ajamila breathed his last, mumbling "Narayana, Narayana."

Yama, the god of death, decided that Ajamila who had done not one good deed in his entire life should spend the rest of eternity suffering in hell.

As his dreaded Yama-dootas rushed towards Ajamila's corpse to collect his soul, they were stopped by Vishnu-dootas, the lord's angels who said, "By chanting the name of Narayana in his last moments, Ajamila has performed one pious act and must therefore be given a chance to redeem himself." -

Narada regaling Vishnu with his tales; Pahari miniature painting
The two groups of divinities fought until the will of Vishnu prevailed. Ajamila was allowed to be reborn.

In gratitude, Ajamila spent his next life in piety, continence, charity and reverence making up for all that he had done in his previous existence. Ultimately he was given salvation, and allowed to reside in the blissful heart of Vishnu.

The Quarrel-monger

 Lute in hand, chanting, "Narayana, Narayana," the divine sage Narada went across the three worlds spreading rumours, causing rifts.

In Vaikuntha, he would regale his lord Vishnu with his merry tales. "I described Ahalya's beauty to Indra until he began lusting for that married woman... Daksha hates Shiva after I reported how Shiva ridicules him ... I spoke about Jamadagni's cow with so many superlatives that Kartaviryarjuna wants to steal it now ... I made Shreedevi jealous of Bhoodevi ... I put the fear of death in the heart of Kamsa . I praised the pompous Ravana into believing that he was greater than the gods. . ."

"Why do you do this, Narada?" asked Vishnu.

"Do what?"

"Cause so much trouble."

"I don't do anything. I merely test their faith in you. If they were truly your devotees, would any of them be lustful, wrathful, greedy, envious, frightened or proud?"

Vishnu burst out laughing and blessed his dearest devotee who kept chanting, "Narayana, Narayana".

Narada Learns About Maya

Images from Puri, of Vishnu as Krishna-Jagannatha (middle) with his elder brother Balabhadra (top) and younger sister Subhadra (bottom); Patta Paintings"The world is my maya. He who accepts this, realises me," said Vishnu.

"What is maya?" asked Narada.

"Before I reply, will you fetch me some water?" requested the lord pointing to a river.

Narada did as he was told. But on his way back, he saw a beautiful woman. Smitten by her beauty, he begged the woman to marry him. She agreed.

Narada built a house for his wife on the banks of the river. She bore him many children. Loved by his wife, adored by his sons and daughters, Narada forgot all about his mission to fetch water for Vishnu.

In time, Narada's children had children of their own. Surrounded by his grandchildren, Narada felt happy and secure. Nothing could go wrong.

Suddenly, the sky was covered with dark clouds. There was thunder, lightning, rain. The river rose in flood, broke its banks and washed away Narada's house, drowning everyone he loved, everything he possessed. Narada himself was swept away by the river.

Narada saluting Vishnu; Pahari miniature painting "Help, help. Somebody please help me," he cried. Vishnu immediately stretched out his hand and pulled Narada out of the river.

Back in Vaikuntha, Vishnu asked, "Where is my water?""How can you be so remorseless?

How can you ask me for water when I have lost my entire family?"

Vishnu smiled. "Calm down, Narada. Tell me, where did your family come from? From me. Where has to gone? Into me. I am the only reality, the only entity in the cosmos that is eternal and unchanging. Everything else is an illusion a mirage, constantly slipping out of one's grasp. You, my greatest devotee, knew that. Yet, enchanted by the pleasures of worldly life, you forgot all about me. You deluded yourself into believing that your world and your life was all that mattered, that nothing else was of any consequence. As far as you were concerned the material world was infallible, invulnerable, perfect. That is maya."

Writer Name:- Devdutt Pattanaik

Historical Personages Deified

$
0
0

Pindola Bharadvaja
Arhats

The Arhats are historical personages. They were disciples of Buddha to whom Buddha Sakyamuni. entrusted the work of promulgating and protecting the sacred Doctrine. According to Indian tradition the Arhats are sixteen in number but in Tibet two more companions are added to this group and are popularly known as the 'Eighteen Arhats'. They are subject to no more rebirths and are generally depicted with monastic garments and bare-headed with various attributes.

Arhat Pindola Bharadvaja is seated on leaves spread over a rock. His right hand holds the manuscript and his left hand is with an alms-bowl which according to Tibetan tradition has the power of fulfilling the wishes. Around him there are blossoming trees, high-peaked mountains, temples, stupas, etc. At the top Buddha is represented in bhusparsa and vyakhyanamudra at two corners. Below there are figures of lions with yellow manes and tails and a devotee in Chinese dress, carrying water-jug and holding a fan. The thanka betrays Kham art traditions with strong Chinese influence.

Arhat Bharadvaja wearing monk's dress is seated on throne in dhyana-mudra. Just before his throne a monk is seated holding a water-pot along with jewels in a bowl and other auspicious jewels scattered on the ground.

Arhat Bharadvaja
His life-scenes are depicted in the thanka. Around him is unfolded a few remarkable episodes of his life such as celebration of his birth, his charity to beggars etc. The lower part of the thanka depicts the meeting of Bh5radvaja with Ananda, the disciple of Buddha who introduced him to Buddha in a grove, his ordination and his -meditation along with a devotee. The most important feature of this thanka is the lively landscape, the blue sky, the snow-covered highly peaked mountain with horse-riders and animals, the green vegetation; the rivers, the grove, the hut, the rocks and falls which show a combination of Indian, Chinese and Tibetan artistic idioms.

The thanka probably hails from Eastern Tibet.

Teachers of Different Schools and The Dalai Lama

Tsong-kha-pa, born in 1357 A.D. was a follower of Atisa and a great re-former of Tibet.. He was the founder of the Ge-lug-pa or Yellow cap sect and is regarded as an incarnation of Manjusri. He is represented seated on lotus, holding stems of lotuses with flaming sword and book on either side. He wears yellow pointed cap with long ear lappets and his left hand is in vitarkamudra. This thanka represents the pictorial biography of Tsong-kha-pa. Around the central figure his life-scenes are depicted. Different episodes of the life of Tsong-kha-pa are' illustrated sometimes in a house,. sometimes in a meadow, sometimes in a grove and sometimes in a cave. In one side he is represented studying, teaching, consecrating stupa, giving lessons to disciples, making stupas etc. At the bottom Tsong-kha-pa is represented receiving lessons from his guru while at the side are depicted vision of Manjusri, his meeting with Guru Laki Dorje and vision of Tsong-kha-pa representing teaching of Buddha to his disciples.

Jestun Yeshey GyaltshanThis thanka is probably painted in Central Tibet.

A teacher (guru) of the Ka-dam-pa school, Jetsun Yeshey Gyaltshan is portrayed on the throne holding alms-bowl in the left hand and displaying vitarkamudra in the right hand. A khakkara or alarm-staff is placed on his right side. Before the throne a low table is placed bearing a number of ritual objects like holy water-vessel, mirror, bell, vajra, skull-cup, etc. At the top, in the centre, crowned Buddha is seated in bhusparsa mudra flanked by Sariputta and Maudgalayana, his two disciples. Besides there are also figures of Atisa and Drome who invited Atisa in Tibet. The other deities at the top row are Avalokitesvara, 8yama Tara and Tsong-kha-pa, the great reformer and founder of the Ge-lug-pa sect. Just above his head is a small figure of Amitayus holding ambrosia vase. Around him there are the figures of Indian monks, Sravaka (K. Nyentho Gepo), Brahmin Srimapati (Bramsi gewari-Teshan), Dharmakirti (Palden choddrag), the great saint and mahasiddha Mila Repa, two other mahasiddhas and the gurus of the Ka-dam-pa School. On his right and left sides there are the figures of White Naha (Gan kar, Kong-po-karpo) holding khadga and pasa trampling an elephant and Yama with Yami riding a buffalo.

Lobzang Gyatsho, the fifth Dalai Lama (1617-1682) is here seated on throne holding lotus and book in the right and left hands respectively. The fifth Dalai Lama was the author of many books and his biography throws an important light on the religious and secular life of Tibet: In the upper part of the thanka, at the right and left corners there are the representations of two deities, Padmapani Avalokitesvara (Chen-ri-zig) exhibiting lotus and the varadamudra in two hands and Avalokitesvara in vitarkamudra. The lower part of the thanka portrays the two kings of Tibet, Nva-tri-Tsempo, the first king of Tibet and Song-tsen-Gampo, the renowned king who introduced Buddhism in Tibet. The central figure and other accessory figures bear Tibetan inscription at the bottom which serve as labels for their identification. In Tibet, the Dalai Lama is the supreme head in all spiritual and temporal matters. He is also regarded as the incarnation of Bodhisattva Avalokitesvara.

Miscellaneous

Lobzang GyatshoThis thanka represents the refuge tree of the Ge-lug-pa school, representing the paths of Buddhism. and its propagation in Tibet. The central figure is Buddha Sakyamuni in blumisparsamudra and around him in all directions are grouped the Bodhisattvas, saints, propagators and protective deities of the Mahayana Buddhism. Buddha with an image of Adi Buddha Vajradhara in yab-yum at heart is flanked by Bodhisattva Maitreya and Manjusri on either side. On top of the thanka, in the middle, is portrayed the figure of Vajradhara and his Sakti in yab-yum, mahasiddhas, Bodhisattva Manjusri, Atisa, Tsong-kha-pa and the lineage of the Ge-lug-pa school. To the right and left of Buddha are grouped the Indian and Tibetan saints of the Vajrayana Buddhism.

Below the throne there are in successive rows, the teachers of the Ge-lug-pa school, Yi-dams or tutelary deities, confession Buddhas, Bodhisattvas and Taras, deified Lamas with bowl and khakkara, arhats, dakinis and Dharmapalas. The Lokapalas or four guardian kings of the four directions, east, south, west and north, namely, Dhritarastra (east), Virudhaka (south), Virupaksa (west) and Vaisravana (north) are portrayed at the foot of the throne. In front of the throne there is a symbol of dharmacakra and Brahma and Vishnu, the two deities, are represented offering wheel and conch-shell. Besides, three of the five great kings, protectors of monasteries and astrologers are also shown at the bottom of the thanka.

Tshog-ShingThe thanka probably hails from Central Tibet.

This is a fortune-telling thanka and as a sort of game, 'the game of Rebirth', it is played with dice. Unlike other thankas this thanka is interesting for its subject-matter, which neither depicts a deity nor a monk but a sort of religious game a popular game of the Tibetan people. Though the subject is different the ultimate goal of the game as depicted in this painting, like other thankas is the same, i.e. nirvana or final liberation. Salam Nam Shag actually describes the path (marga) and the successive stages (bhumi) of spiritual progress for attaining nirvana. The game was invented by sakyapandita, the great Sanskrit scholar and guru of the Sakya sect in the early 13th century A.D. The thanka shows seven horizontal and seven vertical rows representing seven squares in each row. These squares which symbolically represent the 'board' of the game and cosmic geography illustrate the paths to enlightenment and final liberation.

At the top are shown the figures of Amitayus in Sukhavati heaven, Vajradhara in yab-yum in vajrahumkaramudra and Vajrayogini. In this thanka, devaloka, daityaloka, manusyaloka, nagaloka, pasuloka and naraka have been illustrated with representations of deities, arhats, sravakas, asuras, nagas, beasts and the sufferings in hell. The game is started from the human realm and with the cast of a dice one proceeds upward or down-ward either to devaloka or to the lower states of rebirth or naraka. The winner in the game of rebirth reaches the realm of Buddhahood and nirvana.

About of Hindu Mythology

$
0
0
Vamana, Vishnu’s dwarf avatar, who by his unsuspected ability to grow to gigantic size won back the celestial kingdom for the gods after they had been driven from it by the Daitya Bali. Stone sculpture, eleventh century. Bharat Kala Bhavan, Banaras Hindu University.

Vamana

Vishnu's fifth incarnation took place in the second age, the Tretayuga. During this time the Daitya Bali, grandson of Prahlada, became king. Bali did all in his power to propitiate the gods by honouring them. He ruled well and was loved by his people, but as far as the gods were concerned his one defect was his great ambition. Having extended his kingdom as far as he could on earth, Bali could direct this ambition only in one direction towards the kingdom of the gods. The celestials consulted together and Indra was advised by the sage Brihaspati that the power Bali had gained by his sacrifices could not be resisted lndra would inevitably lose his kingdom to Bali. Brihaspati's prediction was accurate, and the gods were turned out.

The gods again consulted together and it was decided that Vishnu should become incarnate as the son of Aditi and Kasyapa, one of the seven rishis. This child grew up as the dwarf Vamana. Relying on Bali's reputation for generosity, Vamana approached the king and asked for the gift of three paces of land. The gift was no sooner granted than Vamana began to grow to enormous size. He then took two paces, which covered all the earth and the heavens and thus won back for the gods the whole of Bali's kingdom. But Bali's merits, acquired through sacrifice and austerities, had to be recognised; accordingly Vamana relinquished his right to a third pace and Bali was granted dominion over the remaining area of the universe, the nether regions, called Patala. Bali was also permitted to visit his lost kingdom once a year, and this visit is regularly celebrated in Malabar by his still devoted subjects.

Parasurama

Ramachandra, the gentle Rama, seventh avatar of Vishnu. Copper statue from south India, twelfth centuryThe sixth incarnation, like the fifth, took place in the second age, the Tretayuga, at a time when the Kshatriya caste was exercising a tyranny over all others, including the Brahmins. In order to restore the power of the priestly caste, Vishnu came into the world as Parasurama, the youngest son of a strict Brahmin hermit, Jamadagni. One day Jamadagni's wife happened to see a young couple frolicking in a pool and was filled with impure thoughts. When she returned home Jamadagni divined her thoughts and was incensed, deciding that she did not deserve to live. As each of his sons returned from the forest Jamadagni bade him strike off his mother's head, but they refused and were cursed by their father to idiocy. Finally Parasurama came back from the forest, and he alone of the sons did as his father instructed and struck off his mother's head with the axe, Parasu, which was given to him by Shiva and for which he was named. Jamadagni was pleased by his son's obedience, and offered to grant him a boon. Parasurama immediately asked that his mother should be restored to life and that he himself should become invincible in single combat and enjoy long life. Both boons were granted, and life continued as before at the hermitage, with Parasurama's mother restored to purity.

One day, however, a powerful Kshatriya king called Kartavirya who had a thousand arms, was hunting in the forest and called at the hermitage, where he was offered hospitality by Jamadagni's wife, who was alone at the time. While a guest of the house, Kartavirya caught sight of Jamadagni's wonderful cow kamadhenu, which could grant all desires. Kartavirya decided that such a miraculous animal should be the possession of a king rather than of a hermit, so he departed, driving the cow before him, despite the helpless protests of his hostess. When Parasurama arrived home shortly thereafter and heard what had happened, he set forth immediately, overtook Kartavirya, killed him in single combat and returned with the cow.

Parasurama- Rama with the Axe was the sixth avatar, and was still living when the seventh, Ramachandra, appeared. His coming delivered the world from the tyranny of the warrior Kshatriyas, whom he destroyed in twenty one campaigns. Kangra painting, eighteenth century. Victoria and Albert Museum, London.
When Kartavirya's sons heard of his death they came marching with all their troops on the hermitage. There they found the aged Jamadagni alone and killed him. When Parasurama returned to find his father dead, he vowed vengeance on the whole Kshatriya caste. His vow was accomplished in the course of twenty-one campaigns against them, in which all their men folk were exterminated, their blood filling five large lakes. Having killed all the rulers, Parasurama gave the earth into the care of the Brahmin sage Kasyapa, father of Vishnu's former avatar Vamana, father of the Adityas and of the world. Parasurama himself retired to the mountains, his main purpose achieved.

Though he was an avatar of Vishnu, he was indebted to Shiva, who had among other things given him the axe Parasu. While he was still living, another avatar of Vishnu appeared on earth and Parasurama became jealous of him. The seventh was Ramachandra, generally called Rama. Both avatars figure in the two epics, the Ramayana which celebrates Ramachandra, and the Mahabharata. In the course of the Ramayana, Parasurama is annoyed with Ramachandra for having broken the bow of Shiva, and challenges him to a trial of strength. In this Parasu-rama is defeated and consequently excluded from a seat in the celestial world. The rivalry appears also in the Mahabharata, where Parasurama, armed with Shiva's bow, is knocked senseless by Ramachandra, armed with Vishnu's. It is Parasurama who instructs Arjuna in military skills during Arjuna's twelve-year period of exile, imposed for an involuntary breach of marital propriety. Parasu-rama fights with Bhishma, the son of the goddess Ganga, whose allegiance is to Arjuna's enemies, the Kauravas; but neither of them can defeat the other, for both are protected by magic boons.

Ramachandra (Rama)

Rama as bridegroom in procession for his marriage to Sita Illustration to the Ramayana. Mewar, 1649, Prince of Wales Museum of Western India.
Vishnu's seventh incarnation, accomplished even while the sixth was still on earth, had as its purpose to quell the most dangerous and powerful demon king who had ever appeared. This was Ravana, ten-headed rakshasa king of Lanka (Ceylon), whose strength was overcome only after the epic struggles related in the Ramayana.

Like Hiranyaksha and Hiranyakasipu, Ravana had practised austerities in order to propitiate Brahma, who had granted him immunity from being killed by gods, Gandharvas or demons. Under the cover of this immunity and the benevolence of Shiva, whom he carefully propitiated, Ravana persecuted gods and mortals. The gods consulted on how they could be rid of Ravana, and decided that the only way was for a god to take human form, for Ravana had been too proud to ask for immunity from humans. Vishnu agreed to be that god, and all the others said they would lend their powers to humans and animals. Vishnu was accordingly born on earth to a certain king, Dasaratha, who after many years without an heir had performed the horse sacrifice. Four sons were born to him as a result. The oldest, called Rama-chandra (Rama), was born to Kausalya; the second son, Bharata, to another wife, Kaikeyi and two more sons, Lakshmana and Satrughna, to a third wife, Sumitra. Rama, whose mother had been the principal queen taking part in the sacrifice, partook of half Vishnu's nature; Bharata of a quarter; and Sumitra's sons of an eighth each. Thus the incarnation was divided among four mortals for this great task.

Rama, together with his wife Sita and his devoted brother Lakshmana, begins the fourteen years of exile in the forest, during which his divine harmony with the world of nature is brought out. Illustration to the Book of Ayodhya, the second Book of the Ramayana, c.1710. British Museum, London.Rama and Lakshmana were particularly close and even as boys killed many rakshasas who were persecuting poor hermits. One day they heard that King Janaka's beautiful daughter Sita was to be married. Sita was actually an incarnation of Lakshmi, Vishnu's wife, and had received her name, meaning 'furrow', because she had been born of her own will in a field opened up by a plough. A contest was to be held and the man who could bend a bow given to Janaka by Shiva was to receive Sita's hand. Rama was the winner of this contest, actually breaking the bow.

Shortly after Rama's marriage to Sita, Dasaratha decided to abdicate in his favour and the coronation day was proclaimed. But meanwhile a malicious servant of Queen Kaikeyi stirred up her resentment at the pre-ferment of Rama over her own son Bharata, and during Bharata's absence from the court incited her to ask the King for a boon. Without asking what it was Dasaratha consented. He was appalled when he discovered that the boon was Bharata's succession to the throne, but he had given his word and was forced to grant it, and furthermore to send Rama into exile in the forest for fourteen years. Despite Rama's protests, Sita insisted on accompanying him, and together they set off into exile to the sounds of lamentation from the people and from Dasaratha, who died of grief within a week. Lakshmana, devoted to his brother, went with Rama and Sita. Bharata, who during all this had been away, was furious with his mother on his return, blaming her for his father's death. He spared her only out of filial duty, and went to the forest and tried to persuade Rama to return; but Rama declared that he was in honour bound to remain in exile. Bharata returned to the capital, Ayodhya, and proceeded to reign as viceroy, preserving a pair of Rama's sandals on the throne as a symbol of the rightful king.

The rakshasa Surpanakha, her advances rejected by both Rama and Lakshmana, attacked Sita in a jealous rage. Lakshmana cut off her nose and ears and she called on Ravana to avenge her. Gupta Style relief, fifth century.In the forest, meanwhile, Rama and Lakshmana incurred the wrath of Ravana's sister, the rakshasi giantess Surpanakha. She first fell in love with Rama, who resisted her advances, saying that he was married, but that Lakshmana might wish to have a wife. But Lakshmana also spurned her. Suspecting that Lakshmana too was in love with Sita, Surpanakha attacked her and tried to swallow her. But Lakshmana in turn attacked the giantess, cutting off her nose, ears and breasts.

Surpanakha sent her younger brother Khara to avenge her. He gathered an army of fourteen thousand rakshasas and sent an advance party to attack. Rama killed these first and then destroyed Khara and his entire army. Surpanakha now sought vengeance through her older brother Ravana, but could arouse his interest only by pointing out that Sita was very beautiful and would be a fitting wife for him. Ravana accordingly set out to capture Sita by a ruse (for he knew the true identity and power' of Rama). He sent an enchanted deer to the clearing where Sita liked to pass the time. The creature was so beautiful that she wanted to possess it and asked Rama and Lakshmana to capture it for her. When the brothers had gone Ravana approached in the disguise of an ascetic and seized her. He made off with her to Lanka in his aerial chariot.

On the way Jatayu, an incarnation of Garuda, Vishnu's mount, and king of vultures, fought Ravana but was fatally wounded, living only long enough to return and tell Rama what had happened. Sita also implored the forest and the River Godavari over which she was flying to inform Rama of her fate. When they reached Lanka, Ravana tried to woo her, but she rejected all his advances. He then tried to threaten her into marriage, declaring that he would kill and eat her, but Sita was saved by the intervention of one of Ravana's wives. Ravana dared not force her because, as an inveterate wife-seducer, he was at this time doomed to die if he ever again ravished the wife of another.

Jatayu, incarnation of Garuda and king of the vultures, swooping down on Ravana as he abducts Sita in his magic chariot Pushpaka. Jatayu was fatally wounded, but lived long enough to tell Rama what had happened. From a copy of a Moghul painting, seventeenth century, Bharata Kala Bhavan, Banaras Hindu University.Meanwhile, after a lengthy search for Sita, Rama and Lakshmana discovered Jatayu who, as he lay dying, told them the story of her disappearance. Rama piously cremated Jatayu's body, and then set about making plans to recover his wife. He made an alliance with the monkey king Sugriva, son of lndra, who had been exiled from his kingdom by his half-brother Bali (to be distinguished from the Daitya king who figured in the fifth avatar). In return for their help in regaining his kingdom, Sugriva promised to support Rama and Lakshmana against Ravana. Bali was soon killed and Sugriva restored to his throne. After some delay Sugriva raised an army of monkeys and bears, led by his general the celestial Hanuman, son of Vayu, the wind. While the army marched south towards Lanka, Hanuman, who could fly, went ahead and crossed the sea to Lanka, where he found Sita alone in a garden in Ravana's place. He told her of the plans being made for her deliverance and gave her Rama's sig-net ring as a token. Pleased with his success, Hanuman then frolicked in the enemy's garden, pulling up the plants; but he was caught by the rakshasas and brought before Ravana. Still ebullient, Hanuman raised him-self on the coiled mound of his long tail so that he was seated higher than the king. Ravana was about to kill him, but the monkey-general man-aged to stay his hand by claiming diplomatic immunity messengers from the opposing side could not be killed. Ravana nevertheless ordered the rakshasas to set fire to Hanuman's tail, by wrapping it in oily rags and lighting them. But at this moment the monkey made his escape and, trailing his burning tail and jumping from building to building, he succeeded in setting fire to the whole of Lanka.

Hanuman flew back to the main-land and rejoined Rama, giving him valuable information about Ravana's defences. Lanka was indeed a mighty fortress, for it had originally been built by Visvakarma for the god of wealth, Kubera. The vast city, which was built mostly of gold, was surrounded by seven broad moats and seven great walls of stone and metal. It had originally formed the summit of Mount Meru which, as we shall see, was broken off by Vayu and hurled into the sea.

Rama  and Lakshmana defeat Sabahu and Marica, the rakshasas who try to interfere with the sacrifice of the sage Vishvamitra. Marica is the rakshasa who turns himself into a beautiful deer at the request of Ravana, to inveigle Rama away from his home, thus allowing the capture of Sita. Relief from prambanam, Java, eight century.Shortly after Hanuman's return a bridge across the strait to Lanka was completed, despite the efforts of creatures from the dark depths of the ocean to prevent it being built. Its chief architect was a monkey leader called Nala, who was a son of Visvakarma and had the power to make stones float on water. The bridge is therefore sometimes called Nalasetu (Nala's bridge), though its usual title is Rama's Bridge.

A mighty battle was now fought before the gates of the city. Ravana's forces included his son Indrajit, who acquired his name and the boon of immortality from Brahma in return for the freedom of Indra, whom he had captured during Ravana's attack on Swarga, Indra's heaven, and whom he had taken prisoner to Lanka. Indrajit succeeded twice in injuring Rama and Lakshmana, but on each occasion they were cured by a magic herb which Hanuman flew all the way to the Himalayas to obtain Meanwhile Kumbhakarna, Ravana’s brother, a giant whose appetite was insatiable, was devouring hundreds of monkeys. But the monkeys were inflicting heavy losses upon the rakshasas. Finally all the rakshasa generals were killed and the battle resolved into single combat between Rama and Ravana.

As the whole company of gods looked on, these two fought a deadly battle and the earth trembled dunring the encounter. With arrows, Rama struck off Ravana's heads one after the other; but as each one fell another grew in its place. Finally Rama drew forth a magic weapon given to him by Agastya, a renowned sage and noted enemy of the rakshasas. This weapon was infused with the energy of many gods: known as the Brahma weapon, the wind was in its wings sun and fire reposed in its heads, and in its mass lay the weight of Mounts Meru and Mandara. Rama dedicated the weapon and let it loose; it flew straight to its objective in the breast of Ravana, killed him, and returned to Rama's quiver. This was the moment for great rejoicing among the gods, who showered Rama with celestial garlands and resurrected the monkeys fallen in the great battle which saw evil defeated.

Sita proving her innocence by fire-ordeal as Rama, Lakshmana, Hanuman, Sugriva and Jambavan look on. By rescuing her from the flames, Agni publicly vindicated Sita’s honour and they all returned to Ayodhya. Mughal painting, seventeenth century.
Now Rama and Sita could be reunited; but to the amazement of all Rama, when he saw his wife again, spoke coldly to her; he found it hard to believe that she had been able to preserve her virtue as Ravana's captive. Sita protested her unfailing love for Rama, declared her innocence, and determined to prove it by fire-ordeal. She ordered Lakshmana to build and light a pyre and threw her-self on it; as she did so the sky pro-claimed her innocence and the fire god, Agni, led her before Rama, who now accepted her, saying that he him-self had never doubted her but had only wished for public proof.

This seemed to be a happy ending, and the monkey army returned with Rama, Lakshmana and Sita to Ayodhya, where Rama was crowned. But though Rama's reign was one of unprecedented peace and prosperity, Ravana's mischief had not yet run its course. The people of the kingdom began to murmur, doubting Sita's innocence, and though she was pregnant at the time Rama felt obliged to send her away into exile. She took refuge at Valmiki's hermitage in the forest, where she gave birth to twin sons, Kusa and Lava.

Hanuman receiving instructions from, while Lakshmana looks on. The bonds that unite the monkey general to Rama are those of selfless loyalty, for which he was rewarded with the boon of immortality. Trichinopoly painting, 1820. Victoria and Albert Museum, London.These boys, who bore the marks of their high paternity, wandered into Ayodhya when they were about fifteen years old and were recognised by their father, who thereupon sent for Sita. In order that she should publicly declare her innocence, Rama called a great assembly together. In front of it Sita called upon Earth (her mother, for she was born of a furrow) to attest to the truth of her words. Earth made a sign, but it took the form of opening in a cleft beneath Sita and swallowing her up.

Rama, now heartbroken, for Sita was his only wife, wished to follow her. The gods had mercy on him in his despair and sent him Time, in the guise of an ascetic, with the message that he must either stay on earth or ascend to heaven and rule over the gods. Then the sage Durvasas also came to see Rama, and demanded immediate admission to his presence, threatening dreadful curses on him if he were refused. Lakshmana, who had received Durvasas, hesitated; he knew that the interruption of a conference with Time carried the penalty of death. But preferring his own death to the curses of Durvasas on his brother, he went to fetch Rama. Then he calmly went to sit by the riverside to await death. Here the gods showered him with garlands before they conveyed him bodily to Indra's heaven. Rama's end was more deliberate; with great dignity and ceremony he walked into the River Sarayu, where Brahma's voice welcomed him from heaven and he entered into the 'glory of Vishnu'.

Krishna

Vishnu's eighth incarnation attracted to it an even greater body of mythology than the seventh, though its purpose was relatively simple: to kill Kansa, son of a demon and tyrannical king of Mathura. Of the many myths surrounding Krishna the most popular, which concern the aspects of the god in which he receives the greatest worship, have nothing to do with the reasons for his incarnation as an avatar of Vishnu. Indeed the Dionysiac myths concerning the young Krishna, with their strong Greek influence, have little to do with native ideas cur-rent during the great mythologising period of the epics. Sometimes, Krishna is considered as a great deity in his own right and then his brother Balarama is said to be Vishnu's eighth incarnation. Krishna's life falls into four main parts: childhood, when he performed great feats of strength; youth, when he dallied with the cowgirls; manhood, when he per-formed the task for which he had been born; and middle age, when he became the great ruler of Dwarka and took part in the Bharata war, acting as Arjuna's charioteer and pronouncing his great teaching on the subjects of dharma and bhakti.

Monkey spies reconnoitre the great fortress city of Lanka, while on each side the generals hold councils of war. Illustration to the Ramayana, c. 1709. British Museum. London.Krishna's birth and childhood During the second age of the world the Yadavas of northern India, whose capital was Mathura, were ruled over by King Ugrasena. They were a peace-loving, agricultural people, who could have lived quietly had a misfortune not befallen their queen, Pavanarekha. One day as she was walking in the forest she was. waylaid and raped by the demon Drumalika, who took the shape of her husband Ugrasena. Drumalika resumed his demon form and revealed that the son to be born, Kansa, would conquer the nine divisions of the earth, be supreme ruler, and struggle with one whose name would be Krishna. Ten months later Kansa was born and as Pavanarekha remained silent about his true paternity Ugrasena assumed the son was his own. As he grew up his evil nature showed itself. He was disrespectful to his father. He murdered children, and forced the defeated King Jarasandha of Magadha to yield up two of his daughters whom he took as wives. Next he de-posed his father, ascended the throne and banned the worship of Vishnu. He extended his kingdom by conquest and committed many crimes.

The gods, at the entreaty of Earth, decided it was time to intervene; Vishnu should restore the balance of good and evil. Vishnu made use of two Yadavas loyal to him. They were Devaka, an uncle of Kansa, and Vasudeva, to whom Devaka's six elder daughters were married. Vishnu ordained that the seventh daughter, Devaki, should also be married to Vasudeva. He plucked a black hair from his own body and a white one from the serpent Ananta, or Shesha, on whose coiled body he reclines, declaring that the white hair should become Devaki's seventh son, called Balarama; the black hair would be-come her eighth son, called Krishna. At Devaki's wedding, however, a voice warned Kansa of these preparations for his downfall; but he agreed to spare Devaki on condition that each of her sons should be killed at birth. Accordingly, her first six sons were slaughtered as soon as they drew breath. She then became pregnant with a seventh son, and Kansa received a second warning, for he heard that gods and goddesses were being born in the shape of cowherds. He therefore ordered the systematic killing of all the cowherds that could be found and this endangered the life of Nanda, Vasudeva's closest friend. Nevertheless it was Nanda who was chosen to help preserve Devaki's seventh and eighth sons. Vasudeva sent another of his wives, Rohini, to stay with Nanda, and Vishnu had the child in Devaki's womb transferred to that of Rohini. In due course Balarama was thus born to Rohini and Kansa was given to understand that Devaki had miscarried.

At dead of night, while Kansa and all his guards are asleep, Vasudeva takes the newborn Krishna for Yashoda’s newborn daughter. Pahari painting, eighteenth century. Bharata Kala Bhavan, Banaras Hindu University. But the time came for Devaki to conceive again. Kansa took the pre-caution of imprisoning both mother and father. He had them manacled together and set men, elephants, lions and dogs to guard the prison. But the eighth child was Krishna and he re-assured his parents from the womb. Indeed when he was born all Kansa's precautions were seen to have been in vain; the manacles fell away and the baby Krishna, assuming the form of Vishnu, ordered his father to take him to the house of Nanda where Nanda's wife Yashoda had just been delivered of a child and to substitute the two babies. Krishna then resumed his infant form and Vasudeva put him in a basket, placed it on his head and left the prison freely, for the doors had swung open and the guards had fallen asleep.

On his way Vasudeva came to the River Jumna and attempted to ford it; but the waters rose steadily until they nearly submerged him. At this point Krishna stretched out his foot from the basket and placed it on the waters, which thereupon subsided, allowing Vasudeva to pass. At Nanda's house he found that Yashoda's baby was a girl but he took her back to the prison, whose doors reclosed and where the guards, waking up, suspected nothing. They announced the birth of a girl to Kansa, who him-self attempted to smash the infant's body on a rock. But the baby was transformed into the goddess Devi who, having told Kansa that his future enemy had escaped him and that he was powerless, herself vanished into heaven.

Nanda, who did not suspect that Krishna was not his own son, arranged a great celebration of the birth, to which he invited all the cowherds and their wives. At the festivities the Brahmins foretold that Krishna would be a slayer of demons, would bring prosperity to the land of the Yadavas and would be called Lord of the Cowgirls.

Yashoda with the infant Krishna and his fair-skinned brother Balarama. Kangra painting, eighteenth century. Victoria and Albert Museum, London.His childhood revealed his dual character. At times he seemed just an exceptionally lovable boy; in other episodes he began to show his strength and was recognised as a god.

During his first year Krishna was three times attacked by a demon. The first one was Putana, a child-killing ogress who, taking the form of a beautiful girl, was allowed to suckle Krishna. But the poison she had put on her breast could not harm Krishna who, on the contrary, sucked so hard that he drew all the life out of Putana, who resumed her monstrous form as she died. The second enemy was Saktasura, a monstrous flying demon who lighted on a cart loaded with pitchers beneath which Krishna was lying. But though the cart collapsed as Saktasura planned, it crushed him rather than Krishna, who had turned the tables with a well directed kick. The third attack was mounted by Trinavarta, a whirlwind demon who snatched Krishna out of Yashoda’s lap. A great storm arose as Trinavarta flew away with Krishna, but Krishna twisted the demon round and smashed him against a rock, at which the storm subsided.

As Krishna began to grow up he amused himself and, despite them-selves, his mother and all the womenfolk, with various pranks involving stealing the cowgirls' curds and butter, upsetting their pails of milk and blaming their children for his own mischief.

Krishna playing the flute to the delight of animals and cowgirls. Rajput painting, seventeenth century. Museum of fine Arts, Boston, Massachusetts, Ross-Coomaraswamy Collection.But this idyllic childhood was interrupted by the efforts of Kansa who, still searching for any child who might be the one destined to kill him, had sent demons to attack all children of Krishna's age. He overcame in turn a cow demon called Vatasura; a crane demon called Bakasura, who swallowed Krishna but was forced to release him when Krishna became too hot; and a snake demon, Ugrasura, who swallowed Krishna but whom Krishna burst open from within by expanding his own body. Again and again Krishna was attacked by Kansa's demons, but on each occasion he extricated himself, killing the ass demon Dhenuka, subduing the snake demon Kaliya by dancing on his heads, and swallowing up a fire sent to consume Krishna and his companions in a forest. Balarama, who was Krishna's constant companion, also killed some demons, such as Pralamba, a demon in human form.

Krishna's youth During his childhood, Krishna showed his defiance of the world of demons. During his youth he demonstrated his attitude to the Brahmins and to Indra and the Vedic gods. One day when Krishna and his companions were hungry they smelled food and found that it was being cooked by some Brahmins in preparation for a sacrifice. They asked for some to eat, but were angrily rebuffed. The Brahmins' wives, however, were eager to oblige; Krishna had a reputation as a stealer of hearts and they disobeyed their husbands and brought him food, recognizing him as God and feasting their eyes on him. When they re-turned, gratified, to their husbands they found them not only willing to forgive but angry with themselves be-cause they had missed this unexpected opportunity of serving the young god.

Krishna then persuaded Nanda and the other cowherds that their sacrifices to Indra were useless, for Indra was an inferior deity and subject to defeat by demons. Krishna convinced them that their salvation lay either in following their duty of being ruled by their fate, or in worshipping their early nature divinities, which in their case were contained in the spirit of the mountain, Govardhana, on which they grazed their flocks and which sheltered them and their beasts. The cowherds accordingly performed a great ceremony in honour of the mountain, and were rewarded for their devotions by the manifestation of Krishna himself as the spirit of Govardhana. Indra was enraged and forgetting who Krishna really was sent a terrible storm with torrents of rain to punish the cowherds. Krishna protected them from the flooding that this seven-day storm would normally have produced by raising the mountain on one finger, giving the cow-herds shelter underneath. Indra admitted his defeat. He descended to earth accompanied by his white elephant Airavata and the cow of plenty, Surabhi, and worshipped Krishna.

Krishna suckled by the rakshasi Putana, who intended to murder the child by poisoning her breasts. Udaipur painting, 1740. British Museum, London.
The story of the Brahmins' wives hints at an aspect of the Krishna myth which receives more attention than any other: his amorous adventures with women, in particular the married cowgirls (gopis). All these stories are noted for the beauty of their sensuous descriptions, but though a symbolic, spiritual meaning is ascribed to them all, it must be remarked that in later life Krishna repudiated his cowgirl loves and became the model husband and embodiment of married bliss. However, as is often said in Indian scriptures, the gods are not to be judged by human moral standards and many of the cowherds and cowgirls were, moreover, divine in-carnations on earth.

Krishna's amorous adventures began when he was young, and developed naturally from his childhood teasing of the cowgirls. One day when a group of them, already smitten with love for him, went bathing in the River Jumna in an attempt to make their wishes come true, Krishna came across them as they were calling out his name. He stole their clothes and hid with them in a tree. Despite their earlier pleas the cowgirls were mortified at the situation and tried to hide their nakedness beneath the water; but Krishna told them that Varuna inhabited the water so they were no better off in it. He insisted that each of the cowgirls come forward to the - tree to receive back her clothes. Sending them away after all this teasing, Krishna mollified them by promising that he would dance with them in the following autumn.

The Brahmins’ wives, irresistibly attracted to Krishna, give to him and his companions the food meant for their husbands. Kangra painting, eighteenth century.When autumn came, Krishna went one moonlit night into the forest and played upon his flute to call the cowgirls, who all slipped away from their husbands and went to join him. After some teasing on his part the dance began, sending the lovesick girls into ecstasies of delight, each one dancing with Krishna as if he were her lover. But Krishna slipped away with one of them and when the other girls realised they were alone they set out with lamentations to look for him. First they found his footprints, accompanied by those of a girl. But the girl, too sure of herself and proud at being singled out, had asked

Krishna to carry her; annoyed, he abandoned her on the spot. The others found her, and after their end-less search and entreaties that he should return, Krishna relented. They took up the dance again. The girls became frantic with desire and, using his powers of delusion, Krishna made each believe that he was dancing with, embracing and loving her. The dance and its erotic delights continued for six months and ended with the whole company bathing in the River Jumna. The girls returned to their homes, and found that no one or knew they had ever been away.

The story of the girl who was singled out is elaborated in Indian poetry (rather than in myth), where she is called Radha. The plight of the lovelorn girl is described as she waits for Krishna while he dallies with others, and the emotions of each of them at the various stages of their story, their misunderstandings and the fulfilment of their love, became the classical images of Indian love poetry.

Krishna supporting mount Govardhana. Twelfth-century sculpture from the Temple of Kesava, Belur.In the myth, though Krishna returned once or twice to the cowgirls this great dance of love marks the climax of his idyll and the end of his youth.

The slaying of Kansa Meanwhile, the attacks of Kansa's demons continued. One of them took place at night when Krishna and Balarama were with the cowgirls. Sankhasura, a yak. sha demon, came among them and attacked some of the girls; hearing their screams, Krishna pursued Sankhasura and cut off his head. On another night, a bull demon careered among the herd, but Krishna caught it and broke its neck.

About this time Kansa was informed by a sage of the identity of his future killer and the rest of the story, He immediately cast Vasudeva and Devaki into prison and laid plans to capture Krishna. He decided that the best way would be to lure Krishna to Mathura after failing in some more attempts to kill him in the forest by sending Kesin, the same asura who had once fought and nearly overcome Indra. Kesin took the form of a horse, but again Krishna was equal to his opponent; he thrust his hand down the throat of the horse, causing it to swell within. The horse burst apart. Then Kansa sent a wolf demon to waylay Krishna. He disguised himself as a beggar; but once more Krishna was prepared, and when the demon resumed his true form and attacked him, he seized and strangled him.

Kansa now abandoned such tactics and sent the head of his court, Akrura, to invite Krishna to attend a great sacrifice at Mathura in honour of Shiva. But Akrura was a secret devotee of Krishna and warned him that Kansa had arranged for him to be killed in a match with a wrestler called Chanura, and that he had stationed at the gates a savage elephant which was to trample Krishna to death should the other plan fail.

The infant Krishna is tied to a huge mortar by his foster-mother Yashoda to keep him from mischief. In this of depicted episode from his childhood, Krishna proves his superhuman strength by pulling the mortar after him between two trees, which he thus uproots. Manuscript illustration from west India. Fifteenth century. Victoria and Albert Museum, London.Despite the protests of the cowgirls, Krishna, Balarama and a party of the cowherds set off for Mathura, where news of their arrival had gone before them. In Mathura the women leant from their windows and rooftops to greet Krishna; Kansa's tailor himself made them new clothes; another of his servants, the hunchback Kubja, anointed Krishna with perfume, in re-turn for which he straightened her back.

At the gate of the city Krishna picked up the great bow of Shiva and broke it into pieces (just as Rama had broken it) and killed all the guards. As he entered Mathura the great elephant attacked him, but after a mighty struggle was overcome. Balarama and Krishna took the tusks and paraded around with them. Then Chanura and the other wrestlers attempted to worst the brothers, but one after the other were routed. Kansa, now desperate, ordered his demons to bring forth Krishna's parents and his own father Ugrasena; they were to be put to death together with Krishna and Balarama when the brothers were overcome. When news of this reached Krishna he slew the remaining demons without mercy, then Kansa arid his eight brothers.

The main object of his life, the killing of Kansa, was now achieved but Krishna was not yet satisfied. Kansa's allies were still at large and powerful enough to disturb the balance of good and evil just as Kansa had done. Having restored Ugrasena to his rightful throne and been reunited with his real parents, Vasudeva and Devaki, Krishna himself abandoned the pastoral life and became a sort of feudal prince, thus entering the last phase of his life.

Krishna playing to the cowgirls. Kulu painting, 1775.Krishna the prince Krishna was shortly justified in his decision to continue the fight against the demons, for another, a former rival of Kansa named Jarasandha, soon summoned up great armies of demons at the insistence of his two daughters, Kansa's widows. Among his many allies was another demon, Kalayavana. Seven-teen times Jarasandha and his armies attacked Mathura and were defeated by Krishna and Balarama single-handed, and each time the troops were slaughtered but Jarasandha was released to return, bringing more demon troops to be slaughtered.

Finally Krishna wearied of these battles and decided to build a new capital which would be easier to de-fend. He assigned to Visvakarma, the divine architect, the task of building in one night the fortress city of Dwarka (on the west coast; historically, settled by the Aryans about the sixth century B.C.). When it was completed all the Yadavas were trans-ported to the new capital; on the way the demons were allowed to believe that they had encircled them on a hill and destroyed them by fire.

Krishna was now ready to settle down and sought wives for himself and his brother. Balarama married a princess called Revati and Krishna heard of a beautiful princess called Rukmini, who was meanwhile told of Krishna by Shiva and Brahma disguised as beggars. Both fell in love at the mere description of the other, one the stage was set for a great romantic passion which was to supersede all those of Krishna's youth.

Rukmini was betrothed (on the advice of her evil brother Rukma) to Sisupala, a cousin of Krishna but an avatar of the demon whose other avatars were Hiranyakasipu and Ravana. Just before the wedding was due to take place Rukmini sent a letter to Krishna beseeching his intervention. He answered it by arriving on the wedding morning while Rukmini was praying to Devi and snatching her away in his chariot. Rukma, Sisupala and Jarasandha who was present with his demon army for the wedding decided to avenge this, but Balarama routed the demons and all but Rukma fled. He tried to kill Krishna, but was taken captive. Rukmini begged for his life and Balarama released him.

Krishna subduing the serpent demon Kaliya, which inhabited the River Jumna and had been terrorising the people living along its banks. Though only a boy, Krishna overcame Kaliya by dancing on his heads. Chola bronze, sixteenth century. Victoria and Albert Museum, London.Krishna now married Rukmini and celebrated the defeat of yet more demons at the time of his nuptials. In the same way he married seven further wives; each marriage was opposed in some way by demons and so brought about the destruction of yet more evil. Thus Krishna married Jambavati, daughter of the king of the bears Jambavan, and Satyabhama. daughter of Satrajit, and Kalindi, daughter of the sun, and four other girls.

He now seemed to have achieved the aims for which he was born, and Earth appealed to Brahma, Vishnu and Shiva for a reward for her part in securing the presence of Krishna in the world. She requested a son who would never die and who would never be equalled. The three gods granted her a boon but not quite in the form that she expected, for they also warned her that the son, Naraka, would be attacked by Krishna and killed by him at Earth's own request.

Naraka became the powerful king of Pragjyotisha and conquered all the kings of the earth; he became an implacable enemy of the gods in the sky and routed them; carried off the earrings of the mother of the gods Aditi, and wore them in his impregnable castle at Pragjyotisha; he took Indra's canopy and placed it over his own head; took into captivity sixteen thousand one hundred girls, earthly and divine; and finally, taking the form of an elephant, he raped the daughter of Visvakarma, the divine architect.

Krishna seizing and breaking the neck of the bull demon who came at duck to attack him and sent the cattle, cowherds ad cowgirls into panic flight. Pahari painting, nineteenth century, Bharata Kala Bhavan, Banaras Hindu University.The gods' prophecies were duly fulfilled. Krishna attacked and defeated Naraka, though he was assisted in his defence of Pragjyotisha by the five-headed arch-demon Muru and his seven sons. When the vast demon armies had been defeated the palace was opened to reveal the countless jewels Naraka had amassed besides the earrings of Aditi, the canopy of Indra, and the-sixteen thousand one hundred virgins. Krishna took all these girls back to Dwarka and married them, for on seeing him all had fallen in love with him.

Krishna now settled down with his sixteen thousand one hundred and eight wives and was able to delight them all simultaneously. In due course each of them bore him ten sons and one daughter, and despite the great number of his wives, he was aware of their least whim and ready to pander to their every desire. One day he gave Rukmini a flower from the Parijata or Kalpa tree, the heavenly wishing tree which grew in Indra's heaven and belonged to Indrani. A sight of this tree rejuvenated the old, and when Krishna's third wife, Satyabhama, saw the present he had made to Rukmini, she asked him to bring her the whole tree. So Krishna set off for lndra's heaven, taking with him lndra's canopy and Aditi's ear-rings, and asked for the tree. But Indra had not forgotten his humiliation over the Govardhana episode and re-fused, whereupon Krishna seized the tree and made off with it. Indra raised forces and pursued him but was defeated; however, Krishna returned the tree of his own free will a year later. The demons meanwhile were not forgotten; many of their leaders whom Krishna and Balarama had earlier defeated were plotting revenge. Jarasandha had by now imprisoned twenty thousand rajas, so Krishna set out with two of his Pan-Java cousins, Bhima and Arjuna, to release them.

Rukmini, on the eve of her marriage to Sisupala, sends a letter to Krishna imploring him to intervene. In order to accompany Vishnu in his various avatar, Lakshmi was incarnated as Sita, Radha and Rukmini. Garhwal painting, eighteenth century. British Museum, London.On the way Krishna offered good counsel. He informed Bhima that the way to overcome Jarasandha was to split him in two, and after single combat against the demon lasting twenty-seven days Bhima succeeded in tearing him in half. The next to be dealt with was Sisupala, who had never forgiven Krishna for depriving him of his bride Rukmini and never ceased attacking him. But Krishna repeatedly spared his life because he had promised Sisupala's mother that he would forgive him a hundred wrongs. At a great sacrifice held by Yudhisthira, Sisupala stepped for-ward to contest the decision to treat Krishna as the most honoured guest, Ting that Krishna was of low caste, associated with cowherds, a thief, a philanderer and an enemy of Indra. But this was his hundred and first attack. Krishna let him speak, but then stood up, cast his magic quoit weapon, Sudarsana, and killed him instantaneously. Sometime later, Sisupala's two brothers were also killed.

The climax of Krishna's long battle with the forces of evil came, as we shall see, in the struggle between the Pandavas and the Kauravas. Throughout his career Krishna had been related by family ties to both gods and demons. So in the Mahabharata he was related to both the good Pandavas and the evil Kauravas. He took no active part in the battles, only giving advice and letting the mortal warriors fight out the epic struggle. The most important advice he gave is contained in the Bhagavad Gita, where he explained to Arjuna that all is illusion, including battle and death in arms, and that it is not the prerogative of human beings to question their duty: they must merely follow it, and leave the higher perspective to the gods. Nevertheless, through his intervention Krishna fin-ally secured that for which he came to earth even though to the human protagonists the struggle must have seemed futile.

Sisupala with his retinue. Krishna’s cousin Sisupala became his implacable enemy after the beautiful Rukmini, his intended wife, was abducted by Krishna with her own connivance. He was eventually killed by Krishna. Garhwal painting, eighteenth century.
Krishna now decided that he could return to heaven. But his own mortal end seems tragic; the weapons which were to destroy the Yadava race and bring about his own death were created as the result of a curse by some Brahmins who had been mocked by Yadava boys, one of whom, Samba, was Krishna's son by Jambavati. The Brahmins declared that Samba, who had dressed up as a pregnant woman, would give birth to an iron club that would cause the downfall of the Yadavas. In due course the club was 'born', and though it was smashed by order of King Ugrasena and thrown into the sea, splinters from it escaped destruction; one was swallowed by a fish, later found and made into an arrow head; the others grew into some rushes hard as iron.

Portents now began to appear in Dwarka of impending destruction, and the Yadavas, frightened by the storms and lightning, misshapen births and other horrors appearing all about them, asked Krishna how they might avert catastrophe. On his advice the men set out on a pilgrimage to Prabhasa. But after performing the various rituals, the Yadavas fell to drinking by the river and were assailed by a destructive flame of dissension. In the fight which ensued Krishna's intervention only made their fury greater, and by the end they had all been killed either by each other or by Krishna, who became angry with them. The weapons they used were the rushes growing by the river bank which were the very ones which grew from the splintered club.

Radha and Krishna in the grove. The love of Krishna for the beautiful cowgirl is beloved by Hindus and celebrated in husbands of songs, stories, and picture. Nurpur painting, eighteenth century. Victoria and Albert Museum, London.Both Krishna and Balarama were now free to leave the earth. Balarama performed austerities by the seashore and, dying, was rejoined to the Absolute. Shesha or Ananta, the divine serpent from whose white hair Balarama was born, flowed out from his mouth. The ocean came to meet him, carrying other serpents in its waters.

Krishna too assumed a yogic posture of abstraction. He sat beneath a fig tree with his left heel pointing out-wards. A passing hunter, his arrow tipped with the one remaining splinter of the iron club, mistook Krishna's foot for a deer and shot at it, thus piercing Krishna's one vulnerable spot and mortally wounding him. The hunter, coming closer and recognizing Krishna, immediately asked his pardon. He was forgiven and granted liberation.

Finally, before he died, Krishna sent word to Dwarka that the city would shortly be engulfed by the ocean and warned the remaining Yadavas to leave. But first a great funeral was held for Krishna and Balarama. Vasudeva, Devaki and Rohini, who died of grief at the news of Krishna's death, were placed on the funeral pyre with his body and that of Balarama; they were joined by Krishna's eight principal wives, Balarama's wives, and King Ugrasena, who threw themselves on the flames.

Buddha

Vishnu's ninth incarnation, appearing at the start of the Kaliyuga (the pre-sent age), clearly represents an attempt to subordinate Buddhism to the Hindu system, and in it the means employed to preserve the world differ radically from those in all the other avatars. Vishnu in his Buddha incarnation was not the straightforward heroic upholder of virtue, but rather the devious devil's advocate, who propagated ideas which would lead to wickedness and weaken the opponents of the gods, causing them ultimately either to be destroyed or to turn back for their salvation to their old faith in the traditional gods.

Some of the ladies of prince Krishna’s harem of sixteen thousand one hundred and eight being shown the horse that will be released to wander for a year as a prelude to Yudhisthira’s horse sacrifice after the great battle of the Mahabharata. Illustration to a Persian translation of the epic (fifth Book), 1598 British Library, London.The doctrines supposedly put forward by Buddha bear only a distorted relation to Buddha's teaching as understood by his followers. He is said to have taught that the world has no creator and therefore no universal spirit of whom Brahma, Vishnu and Shiva are manifestations. The three supreme gods of the Hindus were therefore just ordinary mortal beings on a par with men. The doctrine of samsara and the associated idea that people should follow their duty dharma, as prescribed for them according to their caste had no validity; for death was no more than peaceful sleep and annihilation heaven and hell existed only on earth the one being pleasure and the other bodily suffering. Sacrifices were of no value, for the only true blessing was the individual's release from ignorance. The pursuit of pleasure was to be narrowly interpreted; to propagate this doctrine Lakshmi was incarnated as a woman who taught her disciples that since the body after death simply crumbled, heaven on earth was to be sought exclusively through sexual pleasures.

Ironically, as we shall see, the Buddhists did in some sense turn to Hindu belief, though this movement was far from stemming from Buddha's hedonistic teaching rather the reverse. The mythology and cosmology that became attached to Buddhism as it became a popular mass religion, rather than a philosophers’ creed, were rooted in Hindu belief and the Hindu gods even inhabited some of the lower heavens of the Buddhist cosmos.

Kalki

The white horse of Vishnu’s tenth avatar being led towards him so that he may mount it and with his blazing sward destroy a universe at the lowest point in its moral decline. Pahari painting, eighteenth century. Bharata Kala Bhavan, Banaras Hindu University.The tenth and last incarnation of Vishnu has yet to come. It will usher in the end of our present age. Social and spiritual life will have degenerated to their lowest point. Sovereigns will set the tone for the final decline; they will be mean-minded and of limited power but during their short reigns they will attempt to profit to the maximum from their power. They will kill their subjects and their neighbors will follow their example, and nothing will count but outward show. Even the Brahmins will have nothing to distinguish them but their sacred thread, while the apparent wealth of the materialists will be an empty display, for real worth will have departed from everything. Truth and love will disappear from the earth, falsehood will be the common currency of social existence and sensuality the sole bond between man and wife. India will lose its sacred associations, and the earth will be worshipped for its mineral treasures alone. The sacred rites will disappear: mere washing will pass for purification; mutual assent will replace the marriage ceremony; bluff will replace learning; and the robes of office will confer the right to govern. Finally even the appearance of civilization will vanish: the people will revert to an animal existence, wearing nothing the bark of trees, feeding upon the wild fruits of the forest, and exposed the elements. No man or woman will live for longer than twenty-three years.

At this point of degeneration Vishnu will appear in person on earth, riding a white horse, Kalki, which is his tenth incarnation. Vishnu will ride through the world, his arm aloft and bearing a drawn sword blazing like a comet. He will accomplish the final destruction of the wicked and prepare for the renewal of creation and the resurgence of virtue in the next Mahayuga.

The Saguna Brahman, The Great God and The Trinity

$
0
0
Brahma, Shiva, Vishnu, the trinity Halebid, Karnataka.

Saguna Brahman, The Great God

To ordinary mortals the Nirguna Brahman (without form or attributes) is impersonal and hard to comprehend. Therefore, in relation to the world and to make the Universal Spirit easily understandable, we have the Saguna Brahman, or the Brahman with form and attributes who is known as the One Great God or Ishwara. To those less developed spiritually and to the average man and woman, the concept of God has to be one with a form, a sort of Superior Being in human form on whom one can fix one's mind, especially during prayer.

The Trinity

The three main functions of God-head, Creation, Preservation and Destruction, are further simplified by the One Great God, Ishwara, being called Brahma, when He takes over the Creation of the Universe, Vishnu, when He assumes the role of the Preserver, and Shiva, when He is the Destroyer.

Brahma Aihole, Karnataka.A high degree of symbolism has been evolved to explain the attributes and qualities of God-head to the masses.

Different iconographical features are depicted for the different deities at different times, depending on the roles they perform. In one temple Vishnu may be shown in a peaceful form and in another in a role destroying evil. The weapons he holds could differ in these two forms. However a few of the major depictions are given below.

Brahma the Creator, for example, is shown with four heads facing all four directions symbolizing that he has created the entire Universe. The fact that, after each Kalpa (or age), he meditates and recreates the Universe we live in is symbolised by the Vedas he holds in his hand which guide him, and the kamandalu or vessel which is used in the ritual of prayer prior to tapasya (meditation and penance), after which he creates the Universe. He sits on a lotus which is a symbol of purity, as the lotus usually grows in muddy waters but is untouched by the dirt and mire from which it emerges. So also the true Yogi (one who practices Yoga and is an evolved being), should be unaffected by the world around him. To emphasise the closeness of Creation and Preservation, Brahma is shown emerging from the navel of Vishnu, the Preserver.

Saraswati, Consort of Brahma.
The feminine aspect of the Creator is personified in the beautiful form of Saraswati, the consort of Brahma, who is the embodiment of learning and wisdom. In her hand she holds the vina, symbolic of R'ta, the order in the Cosmic Universe and of Nada-Brahman, the music or rhythm of the Universe. It is out of the sound of OM that the Universe was created. The hum or Nada, or the Inner Sound, the Music of the Cosmos, is also called the Music of the Spheres.

The beads in her fingers bring out the importance of prayer and meditation, and the palm leaf scrolls she holds represent learning and wisdom without which man is nothing. Her saree, always white, reminds us that all knowledge of value should be pristine pure and unsullied by untruth. She sits either on the pure lotus or on the peacock, in the latter case to remind us that the ego (symbolised by the peacock) is to be suppressed. The graceful swan is also her vehicle, to remind us to separate the chaff from the grain of true knowledge, just as the swan removes the water from milk before consuming the latter.

Vishnu is represented as lying on the many-headed cobra, Ananta, in the ocean of milk. Ananta denotes cosmic energy and the ocean symbolises ananda or the endless bliss and grace of the Brahman. Vishnu is given the colour blue to symbolize Infinity, as he is as limitless as the blue sky. He holds the chakra or discus in one hand denoting that he maintains Dharma (righteousness) and order in the Universe. The shankha or conch that he holds in the other hand is for the removal of ignorance and is also symbolic of Nada-Brahman or the Music of the Cosmos, as the conch when placed to the ear has a deep humming sound. The gada or mace is for removing the evil in the world and the lotus is the symbol of the beauty and purity of the Cosmic Universe. The vehicle of Vishnu is Garuda, the man-eagle, a figure of great strength, power and piety.

Vishnu lying on the many-headed cobra, Ananta (Sesha) Aihole, Karnataka.The feminine aspect of the Preserver is Lakshmi, the consort of Vishnu. The grace of God is personified in her as one who brings prosperity. One hand she holds in the abhaya mudra (with the hand held open with the palm facing the devotee and the fingers facing upwards) which says "Do not fear" and the other in the varada mudra (with the hand with the palm facing the devotee but with the fingers facing downwards) symbolic of the prosperity and grace she gives to the human race. She sits on the lotus and holds lotus flowers in her hand emphasizing the importance of pure living without which her grace and giving are meaningless and prosperity but an empty shell.

Bhoo Devi, or Mother Earth, is depicted as the second consort of Vishnu.

Shiva, the Destroyer of the Universe, is often shown as Nataraja, the King of Dancers, his dance depicting Cosmic Energy. He dances on the demon, Apasmara Purusha, who represents our egos. Only by destroying one's ego can one attain God-head. In one hand Shiva holds a deer which denotes man's unsteady mind which darts hither and thither like the deer but has to be brought under control. In another he holds a rattle-drum, the symbol of creative activity, and in the third, the fire, the symbol of destruction. His fourth hand in the abhaya mudra says, 'Do not fear. I shall protect as I destroy'. The circle of fire behind him symbolises the continuity and eternal motion of the Universe through the paths of Creation, Preservation and Destruction. The river goddess Ganga, on Shiva's head, denotes eternity and purity, and the crescent moon reminds us of the waxing and waning of the Moon and the movement of Time. The cobra coiling around him is, again, the symbol of Cosmic Energy. Shiva's garland of skulls reminds man that death comes to all and his third eye depicts that God is all-seeing and wise. Placed in the centre of the forehead on which the Yogi concentrates while in meditation, this spot is symbolic as the seat of wisdom. Shiva opens his third eye to destroy evil.

Vishnu and Lakshmi on Garuda the eagle, the vehicle of Vishnu Halebid, Karnataka.
On the right ear Shiva wears a kundala (a jewel worn by men) and on his left ear a tatanka (ear ornament worn by women). This is to tell us that he is Ardhanarishwara, half-man and half-woman (as Parvati, his consort, is part of Shiva himself), symbolizing the ideal union of man and woman. As fire and heat are inseparable, so are Shiva and Parvati one, and purusha (the spirit) and prakriti (matter) are combined in them.

The ashes worn by Shiva tell us that the body is transient and ends in ashes. The tiger-skin that he wears around his waist is the ahamkara or arrogant pride which, like the tiger, springs out of us and has to be suppressed. Shiva not only destroys the Universe but is also the destroyer of man's illusions, and the cycle of birth and death which binds us to this world.

Soon after the creation of this world, Shiva is believed to have appeared in the form of a pillar of fire, reaching into space at one end and into the bowels of the earth at the other, and neither Brahma nor Vishnu was able to trace the beginning or end of this supernatural manifestation. Therefore Shiva is symbolised as a Linga or Lingam (meaning a symbol) representing this endless pillar of cosmic power and light.

He is also worshipped as Lingodbhavamurti, in which the figure of Shiva emerges out of the pillar of fire, with Brahma and Vishnu standing on either side.

Bronze Garuda Tamil Nadu.In all Shiva temples, his vehicle, Nandi the bull, faces the figure of Shiva symbolizing the soul of man, the Jiva, yearning for Paramatma, the Great Soul (God).

Cosmic Energy in its dynamic form is symbolised for us ordinary mortals in the form of Shakti, the World Mother, who is the power and energy by which the Great God creates, preserves and destroys the world. She is shown in many forms. As Uma or Parvati, she is the gentle consort of Shiva. As Kamakshi or Rajarajeshwari, she is the Great Mother. In one hand she holds a noose, signifying worldly attachments from which we should free ourselves. The hook in her other hand is indicative of her prodding us on to the path of righteousness. The sugarcane plant she carries is a symbol of the sweetness of the Mind. The arrows she holds in one hand are our five sense-perceptions which we have to conquer. In the form of Durga she rides the tiger, the ego and arrogance that Man has to subdue. With the weapons in her hand she fights the eight evils (hate, greed, passion, vanity, contempt of others, envy, jealousy and the illusions with which man binds himself). In her angry form she is known as Kali, the personification of Time. In this frightening form she destroys Mahishasura (the demon buffalo) who is the symbol of ignorance which is man's greatest enemy. Her arms and weapons are constantly flaying and fighting evil in all forms. The skulls she wears tell you that Man is mortal. Her dark form is symbolic of the future which is beyond our knowledge, and as Kali she tells you that Time (Kala) is immutable and all-powerful in the Universe.

Ganesha, also known as Ganapati or Vinayaka, is the son of Shiva and Parvati and is the first deity to be worshipped during any ritual, as he is considered the remover of obstacles. His huge body represents the Cosmos or Universe and his trunk the Pranava or OM, the symbol of the Brahman. His elephant's head denotes superior intelligence and the snake around his waist represents cosmic energy. The noose is to remind us that wordly attachments are a noose and the hook in his hand is to prod Man on to the path of righteousness. The rosary beads are for the pursuit of prayer and the broken tusk is symbolic of knowledge as it is with this tusk that he is believed to have acted as the scribe who wrote down the Mahabharata as dictated by Sage Vyasa. The modaka or sweet in his hand is to remind us of the sweetness of one's inner self.

Lakshmi, Goddess of Prosperity.
The physical form of Ganesha is corpulent and awkward to teach us that beauty of the outward form has no connection with inner beauty or spiritual perfection. Ganesha, on his vehicle, the mouse, symbolises the equal importance of the biggest and the smallest of creatures to the Great God.

The other son of Shiva, Kartikeya, is also known as Kumara, Skanda, Subramanya, Shanmukha or Muruga (the last name used in Tamil Nadu). As Kartikeya he is designated the deity of war, guarding right and destroying evil. As Shanmukha, the six-headed, he teaches that we have five senses and the mind, and only when all six are in harmony is there spiritual growth. As Subramanya, he has two consorts, Valli and Devasena, who embody Jnana Shakti, the power of knowledge and Kriya Shakti, the power of action. He rides the peacock, reminding us not to let pride and egotism get the better of us. In his hand he holds the vel or sharp spear, symbolizing the developed sharp intellect, and with it he guards the spiritual progress of the world.

Most visitors to our country wonder why gods and goddesses of the Hindu Pantheon are shown with several arms, and sometimes with several faces. The main reason is to show them to be supernatural, just as in some religions angels are shown to have wings. We are aware that the Supreme Brahman is formless. It is Man, in the primitive stages of society, who has given the Great Spirit understandable human forms of His power and His attributes, to teach the ordinary people of His greatness, His omniscience and His omnipotence.

Nataraja, Lord of the Dance Bronze from Tamil Nadu.Also, one must realise that Hinduism adopted and assimilated the religious beliefs of all the primitive tribes and peoples with whom the early Hindus came into contact. Its tolerance of all religions is unique as it did not destroy the beliefs of the peoples the ancient Hindus conquered but absorbed them. Every religion which Hinduism absorbed had its own gods and beliefs (some even had totems), and every race its own rituals and rites. Hinduism assimilated them all, never destroying the beliefs in the gods or the totems of any of the tribes and peoples whom the early Hindus conquered. It is one of the greatest miracles of the spiritual world that Hinduism gathered so many, many different religions in its fold, and brought thousands of differing religious beliefs under the umbrella of Vedic Hinduism, with the Upanishadic aphorism, Ekam Sat viprah bahudha vadanti' (the Great God is One, and the learned only call Him by different names).

By the time Adi Shankara, the great Indian philosopher, arrived on the scene, there were thousands of gods and goddesses of the various races and tribes and innumerable and confusing rituals being performed by Hindus.

Shiva and Parvati on Shiva’s vehicle, Nandi the bull Thanjavur Painting.
Born in Kalady in Kerala in the 8th century, Shankara was the greatest exponent of the Advaita philosophy (according to which God is within Man, and the Atma, the individual soul and the Brahman, the Universal Soul are one and not two). He refuted the Buddhist teaching that the world is totally unreal and said that the objective world does exist in relation to the ordinary mind but is not the Ultimate Reality. In relation to the latter, however, it is an illusion.

Travelling by foot several times to all corners of this vast land, in his short span of life of 32 years he established the earliest Hindu monastic order with Matams or Ashrams in the south, west, north and east of this country. (Even today we have Matams of this order at Sringeri and Kanchi in the south, Dwarka in the west, Badri in the Himalayas, and Puri in the east.) Each Matam was placed under an Acharya or teacher, called a Shankaracharya during his tenure, who propagated Advaita or the philosophy of Monism.

As a religious reformer in a period of spiritual crisis, as existed then (and exists now), he taught that vijnana (intuition), vichara (enquiry), and anubhava (experience), each have their place in spiritual experience but it is essential for knowledge to be acquired by personal investigation and one's own experience alone, as even the Vedas, he said, only reveal, they do not command. He postulated that all paths to God are ancillary to Jnana Marga or the path of knowledge.

Nandi, the vehicle of Shiva.
He was one of the great mystical seers who, with their intuitory knowledge, anticipated many of today's scientific theories on primal energy (Shakti), the atom (Anu), vibrations of the Universe (Shabda Brahmam), and the physical and psychic world around us.
He also wrote commentaries on Vedanta, the Gita and the Upanishads, and gave new dimensions to devotional literature by including in it mysticism clothed in exquisite poetry.

Never forgetting the needs of the untutored devout of heart, he established new systems of worship for their guidance. He codified popular Hinduism and grouped all the gods and goddesses under six main streams of worship.

They are Shaiva (worship of Shiva), Vaishnava (worship of Vishnu), Shakta (worship of Shakti, the Mother Goddess), Saura (worship of Surya, the Sun God), Ganapatya (worship of Ganesha or Ganapati), and Kaumara (worship of Kumara, also known as Muruga or Subramanya). He taught that these six Bhakti-darshanas or paths of prayer are not in conflict but are for the choice of the worshipper striving to reach God.

Brahma and Vishnu witness Shiva emerging from the Shiva Lingam, the cosmic pillar of fire.
Adi Shankara is therefore called the `Shanmata-sthhapana Acharya', the teacher who established the six-fold form of worship and taught that worship of any one of the deities was as good as worship of the other, reaching towards a common goal. He did not destroy any existing beliefs but brought order into the Hindu fold in a form which did not exist earlier. Many Hindu communities which had given up the path of Hindu beliefs came back to it, attracted by Shankara's intellectual approach to popular religion.

From this it must not be presumed that the aim of the Hindu is only to worship one of these six deities. Such worship is only the means to an end. The ultimate goal is for the individual soul in each one of us, known as the Atma, to attain the Brahman or the Universal Soul.

Writer Name:- Shakunthala Jagannathan

The Samsara and The Dharma

$
0
0
Goddess Lakshmi emerging Amrita Manthana, the churning of the ocean by the Devas and Asuras Karnataka painting.

Samsara

All souls are not able to achieve this happy state even after death. On the other hand most of us die only to be born again and again. This cycle of birth, death and rebirth is called Samsara, and every soul must go through this cycle of births and deaths before it attains moksha or liberation. Only the soul which reaches perfection in this life becomes one with the Brahman and is not born again.

Hindus believe in Samsara as we do not accept that the Great God would be cruel enough to create the great inequalities that exist in the world. He would not create one child beloved of happy parents, another who is handicapped or blind and a third who is unwanted, born to impoverished parents and left hungry. The inequalities of life are understandable only when we realise that they are of Man's own Karma or actions and not of God's creation. Each one of us at birth is the result of our past life. Our birth in this life is determined by the good and bad thoughts, words and deeds of a previous birth. This doctrine of samsara or rebirth is also called the theory of reincarnation or the transmigration of the soul and is a basic tenet of Hinduism. The Upanishads compare the passage of the soul to a caterpillar which climbs a blade of grass, leaves it and jumps on to a new one. Just as a man changes worn-out garments and wears new ones, so does the soul cast away one body and take on another.

However, we do not carry the burden of our previous lives in our consciousness, though we do in our sub-conscious minds. The birth of a musical genius in an unmusical family, or of great scholars and artistes whose education and environment do not explain their achievements, are a few evidences of the spill-over from previous births.

There are many such cases. One worth mentioning is of a young man who was a waster who could not even complete school. Suddenly one morning he was transformed into an erudite and knowledgeable mystic, and became a Sanyasi. His refined manners, wisdom and knowledge of the scriptures (without study or training) acquired overnight as it were, had no connection with his earlier life. It was as if, all of a sudden, some door in his inner being had been unlocked from a previous birth and illuminated his mind.

Karma

One of the basic beliefs of Hinduism is the law of Karma or Action, the law of cause and effect. It is explained by the saying, 'As we sow, so shall we reap.' A farmer cannot leave his fields fallow and expect a crop of wheat. Nor can he sow wheat and expect a field of rice. Similarly every good thought, word or deed begets a similar reaction which affects our next lives and every unkind thought, harsh word and evil deed comes back to harm us in this life or the next.

Often Indians are called fatalists on the grounds that it is the law of Karma that makes us accept Fate and not fight misfortune. This is not so as Karma is far from being a fatalistic doctrine.

The Mahabharata war Thanjavur painting.There are three stages of Karma. The only Karma that is beyond our control is Prarabdha Karma. According to this, the body or tenement the soul chooses to be born in is not under human control. The choice of parents, the environment of the home, and the physical condition of the new-born are the result of the sum total of favorable and unfavorable acts performed in a previous life. These cannot be changed. They are predetermined by the quality of the previous life. So also the time of death. Our scriptures aver that even a thousand spears will not kill you if your time on earth is not yet over, but when your end is near, even a blade of kusa grass could bring about your end. When each one of us has finished enjoying the good and paying for the bad deeds of the previous life, the time on earth is over. The soul leaves this body and goes into another to work out its destiny afresh, arising out of the good and bad deeds of this life.

The second stage is that of Samchita Karma which is the accumulated Karma of all our previous births which gives us our characteristics, tendencies, aptitudes and interests. This is why two children born of the same parents and given the same environment, for example, turn out to be very different in their capabilities and characteristics.

Samchita Karma is, however, changeable. With wisdom a man can change himself, improve his habits and get rid of evil thoughts and desires. Similarly one born with good characteristics could descend to a life of evil, setting aside his naturally good inclinations. Samchita Karma is therefore alterable by Man himself.

The third, Agami Karma, consists of the actions in our present life which determine our future in the later years of this life and in the next. It is entirely within our hands and our own free will. Man cannot change his past or birth, but he can mould his future. By evil thoughts, words or deeds, we mar our days to come. By purity of thought, compassionate words and deeds, righteous action without thought of the fruits thereof, we pave the way for a better life for all our tomorrows in this birth and the next.

Therefore Karma is not a fatalistic doctrine. It is a logical theory which explains differences in our births and temperaments and guides us in molding our future lives.

Writer Name:- Shakunthala Jagannathan

Sons of Shiva

$
0
0

The cosmic couple south Indian Bronze.

Terror of Taraka 

Every cosmic event begins with the triumph of demons and ends with the triumph of gods. Neither remains undefeated forever.

Prajapati Kashyapa, patriarch of the celestial race fathered both the devas and the asuras.

Kashyapa made the devas, the gods of light. The asuras were to be the demons of darkness. By granting them mutually antagonistic roles he ensured their eternal enmity. The gods and demons stood on opposite poles of the cosmos. Everything the gods did, the demons opposed. The gods fought for the day; the demons for the night. The gods favored summer; the demons favored winter. The gods helped the moon to wax; the demons caused it to wane. These eternal squabbles, these cosmic wars, with alternating triumphs and tragedies, provided the dynamism on which the cosmos sustained itself.

Often the gods, strengthened by sacrifices and offerings, the yagnas, managed to fight the demons on their own. But there were times when reinforcements had to be called for. Such a time arose when Taraka became commander of the asuras. The devas found it near impossible to defeat him. They went to Brahma for help.

"He can only be killed by a seven day old child," revealed Brahma, creator of life, master of destiny.

Kartik, commander of the gods; calendar print."Where will we find such a powerful infant capable of leading the gods?" they asked.

"With Shiva,' of course" replied Vishnu. 

Shiva's Divine Spark 

Shiva and Parvati had isolated themselves in their cave, away from all interruptions. Entry was forbidden even to the gods.

So the devas stood outside and, in a very loud voice, began discussing the chaos caused by the demons, especially Taraka. They began to howl and cry, lamenting their inability to deal with this terrible situation. Disturbed by the din and feeling sorry for the gods, the cosmic couple stepped out of their cave. "How can I help you?" Shiva asked.

"Give us a child capable of fighting demons on the seventh day of his life," the gods begged.

Shiva agreed. "Take the essence of my austerities. From it will rise my son, the greatest warlord in the cosmos."

Shiva cast his spiritual energies into a fire. But Agni, the fire-god, could not bear its radiance for long. He cast it into the river Ganga, causing its cool waters to boil. The terrible heat thus generated set fire to the reeds on the river banks. In that great blaze, Shiva's energy transformed into a radiant child, a boy with six heads and twelve arms.

Shiva with Parvati and Ganapati; painting by Jamini RoyWhen the fire died out, six wandering nymphs called the Krittikas, found the baby beneath the embers and smoldering ash, within the petals of a splendid lotus. They nursed him and took him to Shiva.

The sight of this extraordinary child filled the gods with awe. He was given many names in keeping with his status Skanda, the energetic emission; Mahasena, the great leader; Guha, the mysterious one; Shanmukha, the six faced boy; Pavaki, son of fire; Gangeya, son of Ganga; Sarabhu, born amidst reeds; Kumar, the boy and Kartik, son of the Krittika maidens. Shiva gave him a powerful lance, vel, as a weapon; a rooster for his insignia; a peacock for his vehicle, his vahana. He became Velan, the lance-bearer.

On the seventh day of his life the child let out a shrill war-cry and challenged the demons to a fight. It was a splendid battle, one that shook the foundations of the cosmos. Kartik killed not only the demon Taraka but also the demons Banukopan, Soorpadam and Simukha. The gods rejoiced and thanked Shiva for his son. 

Birth of Ganapati 

Shiva bearing his trident, trishula; South Indian statuette.Parvati wanted a child, someone to keep her company when she was alone in Kailas, when Shiva chose to meditate in isolation. Mount Kailas, without its lord, was a desolate place: all snow and stones, filled with an oppressive silence.

Shiva refused to be burdened with a family. In her loneliness, Parvati decided to produce a child on her own. She was after all the mother-goddess!

The next time Shiva disappeared into the deodar forest seeking a respite from married life, Parvati went to lake Manasarovar. There she scrubbed her body till it was red. She collected the dirt and dead skin, mixed it with sandal paste and clay and molded out of it a doll, a cute little boy. Parvati fell in love with her creation and quickly breathed life into it.

She called him Vinayaka, the leader, and spent days talking and playing with him. In his company she forgot all about Shiva. Days passed.

One day, Parvati told Vinayaka, "I don't wish to be disturbed. Don't let anyone into my cave."

"I won't," he promised.

Shiva and his family on a cold winter’s night; Pahari Miniature.
Sometime later, having finished his long penance, Shiva returned to Kailas. He found that the entrance to his cave Was blocked by a boy, one he had never seen before.

"Stop!" said the boy as Shiva approached the cave, "You cannot enter this cave." Shiva ignored the boy and tried to walk past him. "Stop! I say," the boy snarled, pointing his lance at Shiva, "One more step and I will have to use force."

"Listen boy, don't you know who I am?" said Shiva.

"No, I don't. You may be Brahma himself, but I will not let you enter the cave."

"How dare you talk to me in that tone?" said Shiva, his temper rising, "Step aside before I am forced to hit you." Shiva tried to push the boy aside and enter the cave by force, only to have a lance pushed against his throat.

Shiva lost his temper. He raised his trident, the dreaded trishula and hurled it at the boy. The sharp blades slit Vinayaka's neck. He dropped dead, blood gushing out of his headless body.

Disturbed by the commotion outside, Parvati rushed out of the cave. The sight of Vinayaka's severed head and lifeless body horrified her.

She fell to the ground, beating her breasts, shedding tears of blood. "My son, my son," she cried clutching the mutilated head against her bosom. Inconsolable, she pulled her hair and smeared her body with dirt.

Shiva impaling Andhaka; Stone temple carving Ellora.Shiva realizing the seriousness of the situation, regretted his anger, his lack of restraint. To make amends he decided to resurrect the boy. Otherwise, Parvati would never forgive him.

Shiva told his ganas, "Get me the head of the first living creature you encounter on leaving Kailas."

They did as they were told. They came across a mighty one-tusked elephant and brought its head to Shiva. Shiva placed it on the headless corpse and brought the boy back to life.

Vinayaka, with a body molded by Parvati and a head given by Shiva, came to be known as Ganapati, leader of the ganas. He was given a mouse to serve as his mount. He became guardian of the threshold, the cosmic doorkeeper.

He is the remover of all obstacles, Vighneshvara. Without appeasing him with prayers, no work can be done, no task can be completed, no project will be successful. He keeps watch over every hurdle. 

Andhaka, the Blind Son of Shiva 

Shiva fight Andhaka; North Indian miniature.Once Parvati covered Shiva's eyes in a spirit of play. Her hands started to perspire, for Shiva's eyes contained the energy of the sun. From Shiva's heat and Parvati's sweat arose an emaciated blind boy.

"He is our son," said Shiva. Parvati nursed him until he had developed a powerful sixth sense that made up for his blindness.

Shiva gave his blind son to the demon-king Hiranyaksha, his beloved devotee, who had no children of his own. Under Hiranyaksha's care, the child grew up to be a powerful warrior, dreaded even by the gods. He was called Andhaka, the blind-demon.

One day, Andhaka heard of Parvati, the most beautiful woman on earth. The bards described her beauty with so many superlatives that he decided to make her his queen.

Andhaka entered Kailas the moment he learnt that Shiva and his ganas had left for the lake Manasarovar. Parvati was all alone.

On seeing Andhaka, she sensed his unholy intentions. She could have easily destroyed him but her maternal instincts overruled her sense of outrage.

Ganesha; Painted wood carving from Orissa.
She prayed to Vishnu for help. The cosmic saviour heard her prayers and arrived on Kailas in the form of a hundred thousand damsels, the Mohinis, each one more ravishing than the other. Which one of them was Parvati wondered Andhaka.

Hours went by. Andhaka wandered amongst the beautiful women, totally confused and disoriented.

When Shiva returned, he divined what was happening. Infuriated, he impaled Andhaka with his trident; then, raising him up like a flag, he exposed the blind-demon to the elements. There he remained for a hundred thousand years, paying the price for his base intentions.

Andhaka lost his divine sight. He became emaciated and weak, with just enough strength to apologise to his mother and sing praises of his father.

Shiva, who never bore a grudge for long, was moved by his son's repentance. "I forgive you, Andhaka. You were born in darkness, hence you had a dark personality. But now you are enlightened. You shall now live amongst my ganas, taking your rightful place as my son."

Andhaka, the demon of darkness, became an enlightened follower of Shiva. The lord's grace removed the shadow of lust that had muddled his good sense. 

Ganapati's Marriage 

Kartik; Painted wood carving from Orissa.Parvati could not decide which one of her sons should be married off first: Kartik or Ganesha. Shiva proposed a competition. "Let us celebrate the marriage of the one who returns first after going all round the world," he said.

As soon as the race was announced, Kartik leapt on his peacock and rushed off to circumambulate the cosmos. It was a long journey, but Kartik's determination saw him through.

Ganesha did not bother to move from his seat. When he saw Kartik returning to Kailas he quickly went around his parents.

"I won," declared Kartik.

"No, I did. I went round the world before you did," said Ganesha.

"What do you mean: you went round? You did not take a step out of Kailas! It was I who went round the world on my peacock."

"You went around your world the great cosmos. I went around my world my parents. Since I finished first, I have won."

Parvati said, "You both have won in your own way: Kartik is the victor in a tangible sense. But in a more subtle, a more intellectual sense, Ganesha emerges as the victor."

Ganapati with his consorts; Siddhi and Buddhi; Kalamkari print
Parvati was proud of her sons, the strong Kartik and the wise Ganesha. She declared, "He who worships Kartik will gain strength; he who worships Ganesha will gain wisdom. You two are the two aspects of my power, shakti."

But in the matter of marriage, Shiva decided that Ganesha should get married first. "I think his wit deserves to be rewarded."

Kartik was furious. 

Kartik Leaves Kailas 

Shiva let Ganesha marry first despite Kartik's valid arguments and opposition. The two daughters of the prajapati Vishvaroopa, Siddhi and Buddhi, goddesses of success and intelligence, became Ganesha's consorts, reinforcing his position as lord of wit, wisdom and victory.

The event upset Kartik terribly. He felt that his parents did not value him, his qualities or his feelings. But few were willing to listen to him. Everybody was enjoying themselves at Ganesha’s wedding.

Kartik became convinced that he was not wanted. So he left Kailas and moved southwards. When the Krauncha hills tried to block his path, he simply hurled his lance and carved a path right through them.

Kartik riding a peacock accompanied by his two consorts; Devayani and Sundaravalli; South Indian Bronze.
Shiva tried to make peace with his son but Kartik refused to see him, or speak to him. He just wanted to be left alone. 

Kartik's Marriage 

Upset by his parent's apparent favoritism, Kartik moved to the southern hills and lived amongst the tribes there. The locals called him Murugan, the divine youth. He protected them from demons and monsters that plagued the valleys and forest paths. But all the while he remained lonely and miserable.

 Indra, king of the devas, saw the plight of this great warlord. He decided to give him a wife, his own daughter Devayani, also known as Sena. It was the least he could do for his mighty champion. They were married in the presence of the gods according to priestly rites.

Sometime later Kartik, while wandering in the dense jungles of the Tamil lands, came across Valli, a beautiful tribal girl. She stood in the middle of her father's millet field shooing away birds and beasts. Smitten by her beauty, Kartik asked for her hand in marriage. Valli agreed and the two got married by natural rites, inspired by love and in the presence of the elements. 

Agastya Moves South 

Shiva imparting wisdom to sages; Mysore painting.Shiva once gave a discourse on yoga. Every creature in the cosmos gods, demons, sages, sorcerers, kings, merchants, priests, slaves rushed to Kailas to hear him speak. As a result of this mass exodus to the northern mountains, the world started to tilt on one side.

"Wisdom, civilization, knowledge, skill, all this has come north; there is nothing left in the south. The balance of the cosmos is totally lost," exclaimed Brahma.

Shiva realised the seriousness of the situation. He turned to Agastya, his wisest disciple and said, "Go to the south. Take with you all that I have taught you: the skill of communication, the secrets of astronomy and medicine; the art of theatre and music; the science of agriculture and animal herding; the fundamentals of philosophy; the knowledge of warfare; sacred lore; the essentials of sacrifice. Take it all. Help the cosmos regain its balance."

"As you wish," said Agastya, "But give me something that will remind me of the Kailas hills." Shiva gave him two great hills to carry to the south. The demon Ettumba offered to carry them on a ‘kavadi : he tied each of the hills to the ends of a strong pole which he slung over his shoulder and moved to the south.

At Palani, in Tamil Nadu, Ettumba placed the hills on the ground and went to a river nearby to refresh himself. When he returned he found that he could not pick up the hills again. It was as if someone was holding them back.

South Indian calendar print of Shiva’s family, showing Ganapati as the elder son.
He looked around and found a beautiful young boy seated on one of the hills. "Get off the hill, boy," growled Ettumba. But the boy refused. "If you don't, I'll hit you." The boy still refused to budge. Ettumba lost his temper and raised his arm to strike the boy, only to be kicked into submission.

When Agastya arrived on the scene, he instantly knew that this was no ordinary child. "Who are you?" he asked. "I am Kartik, son of Shiva," replied the boy. "These hills remind me of Kailas, my home in the north that I abandoned long ago. I would like to stay here." Agastya let him.

Since then Kartik is said to reside atop the hills of Palani while Agastya resides on the plains. With the two representatives of Shiva in the south, there was no need for anybody to travel all the way to Kailas in the north. The balance of the cosmos was restored. It is said, each year Shiva and Parvati visit their son at his abode in the south, having reconciled their differences. 

Celibate Sons of Shiva 

There is considerable confusion about the marriage of Ganesha and Kartik in Jambudvipa, the rose-apple continent of India.

In the north, Kartik is considered to be the elder son of Shiva and Parvati, born before Ganesha. In the south,

Ganesha is described as the elder brother; Kartik is the younger one.

North Indian miniature of Shiva’s family, showing Kartik as the elder son.
In the north, Kartik is said to be unmarried because he saw his mother in all women. In the south, it is Ganesha who is believed to be the Brahmachari, the son who didn't marry because he found no woman as wonderful as his mother.

In North India, Kartik is described as a celibate warlord, the passionate commander of the gods who cheers men into battle and leads them to a glorious death. In some places where this quality is admired, women worship Kartik, seeking a virile husband like him. But in most places his warlike spirit is frowned upon and women, except a few widows, don't dare worship him. To them he is the god of men, lord of their martial brotherhood.

In the south, flanked by his two wives, Kartik is always seen as the personification of virility and valor. His beauty is legendary. His wives, Sena and Valli, symbolize his army and his weapons. His two marriages thus reinforce his position as the champion of the gods, the god of brawn, the mighty-god.

In the north, Siddhi and Buddhi are the consorts of Ganesha. They are the goddesses of accomplishment and intelligence. This significant alliance makes Ganesha the god of brains, the wise-god.

The two sons of Shiva and Parvati represent two aspects of power, shakti. Perhaps neither is superior nor elder to the other, for no man can be truly powerful unless he has a well balanced measure of strength and wisdom.

Writer Name:- Devdutt Pattanaik

Exploits of Shiva

$
0
0
Shiva drinking the lethal poison, halahal; in the background the gods churning the cosmic ocean; modern calendar print.

Churning of the World Poison

The gods once decided to churn out amrita from the primeval waters. Amrita is celestial nectar, containing the essence of all life. Anyone who drinks it becomes Immortal, living as long the cosmos itself. The gods wanted it desperately.



The waters stretched into infinity; to churn it, the gods erected a fabulous machine. Its base was Akupara, the divine turtle. On its back was placed Mount Mandara, the celestial axis which was used as the churning staff around which Sesha, the serpent of eternity, coiled itself.



The Adityas and Daityas, gods of light and darkness, pulled the serpent's tail and neck and spun the churning staff, first one way, then the other. As a result, the waters began to twist and twirl, slowly at first but then faster and faster. Foam gathered at the base of the mountain, and the waters began to curdle.



The gods checked the waters for the first signs of amrita. But to their dismay what first appeared on the froth-laden surface was dark and sticky, a viscid scum emitting caustic fumes; it was the dreaded poison: halahal! The poison began to spread all around, contaminating the waters and polluting the air. Sesha began to retch; Akupara lost control of his bowels. All the gods became sick, too weak even to cry for help; the very existence of the cosmos was at stake.



Just then Shiva appeared on the scene. He scooped up the lethal fluid and drank it as if it were sweet wine.



 Shiva’s fiery third eye which contains the energy of the sun; Tantrik painting.Parvati, fearing for Shiva, caught hold of his neck and stopped the poison from entering his body. The poison remained within Shiva's throat. It seeped into the skin of his neck, turning it blue.



Shiva's actions had saved the cosmos. With the poison gone, the air became fresh and the ocean became clear. The gods recovered their strength and resumed the churning.



When the amrita finally appeared, the gods drank it greedily. Then they remembered the terrible halahal. It dawned on them how their desire for eternal life had very nearly destroyed the cosmos.



They thanked Shiva for his timely help. To commemorate this great event, Vishnu gave Shiva a new name: Neelakantha, he-who-has-a-blue-neck.

The Third Eye


Once, Parvati in the spirit of play covered Shiva's eyes with her hands. The moment she did this, the whole world was plunged in darkness. Shiva's eyes contained the power of the sun. They had been shut out by Parvati.



"Save us!" cried the gods, the demons, the humans. Without the sun, the cosmos was doomed.



So Shiva opened his third eye, and through it released his energies.



The sun shone bright once more.



The river-nymph Ganga carrying a pitcher; Central Indian stone carving.Prayers of gratitude were offered across the cosmos to the three-eyed god, Trilochan Mahadev.

Descent of the Ganges


Bhagirath, prince of the Ikshavaku clan, came across a heap of ash. From it arose the lamentations of 60,000 youths. Their mournful sobs disturbed the gentle prince. "Who are these people?" he asked his grandfather, the wise Anshuman.



Anshuman told him the tragic tale of Sagar's 60,000 sons. "Long ago my grandfather, king Sagar, ruled this land. Envious of his growing power, Indra, king of the heavens, stole his horse. My uncles found it in the hermitage of the sage Kapila. They accused the hermit of theft, just as lndra hoped they would. Outraged by this accusation, Kapila conjured up his magical powers and burnt my uncles to death. As they were killed before their time, their souls were trapped in the twilight zone between life and after life."



"Is there any hope for them at all?" asked Bhagirath.



"Yes, but an impossible one. If their ashes can be cast in the Ganga, the heavenly river, they can move on to their next life. But Indra will not let us ascend into the heavens and Ganga will never come down to earth. So our ancestors are doomed to suffer for eternity."



"Not if I can help it. I will make Ganga come down," swore Bhagirath



Bhagirath walked out of his palace and became an ascetic. He tried to appease the gods with the practice of terrible austerities. His tapas, which included a hundred years of starvation and abstinence, forced Indra to let Ganga descend from the heavens.



Ganga trapped in Shiva’s hair; South Indian mural.
When Ganga heard about this she laughed contemptuously. "My fall from the heavens will break the very foundations of earth," she said, "The cities, the jungles, even the hills will be washed away by the force of my waters."



Disturbed by Ganga's pride, Brahma told Bhagirath to approach Shiva. "He is the great Kapardin-Jatadhari, bearer-of-a-dense-coiffure. With his locks, matted with banyan juice, he will capture this great river just as a cowherd ropes in an errant bull."



Bhagirath prayed to Shiva. "Can you help, great lord?"



Shiva said, "Let the vain Ganga leap from the heavens. I will stem her flow, and crush her pride."



Shiva stood on Mount Mandara, the cosmic axis, arms akimbo. He looked towards the heavens, ready to capture its river. Everybody gathered round him to witness the spectacle: gods, demons, humans, birds and beasts.



Ganga dived from her celestial abode with the force of a hundred thousand ocean currents. The sound was deafening. It seemed that Ganga planned to wash away the whole earth. The world trembled in anticipation . . .



Ganga fell right on top of Shiva's head. She hoped to split his skull with her fall. Instead she found herself getting entangled in his thick hair. The matted curls and dense knots trapped her waters, firmly restraining her flow. Chained by Shiva's tresses, the river-shrew Ganga finally emerged out of Shiva's topknot, not as a gush but as a mere trickle that gently moved towards the sea, fertilizing the earth on its way.



The two headed Agni, the fire-god, riding a ram; South Indian temple carving.Bhagirath cast the ashes of his ancestors in the heavenly river. They arose as spirits and before moving on to their next life they gave Shiva the suitable name of Gangadhar, he-who-holds-the-mighty-Ganges.



Ganga became Shiva's second wife.



Even today people cast the ashes of their ancestors in the Ganga in the hope of making a safe journey into the next life.

A Blade of Grass


The gods once sat before Brahma boasting of their prowess. "I can burn the ocean with my flames," said Agni, the fire-god. "I can blow away the mountains with my gales," said Vayu, the wind-god. And Indra, king of the gods, wielder of the thunderbolt said, "I can crush all the demons with my weapon, the vajra."



Brahma was dismayed by the arrogance of his sons.



Suddenly there appeared on the scene a yaksha. He held a blade of grass in his hand. "Can any of you get rid of this blade of grass?" he asked. Agni spat fire; he hissed and crackled, but found to his astonishment that the grass remained unsigned. Vayu huffed and puffed, and generated a blizzard, but the blade of grass refused to budge. Indra swung his vajra and hurled his thunderbolt, but the blade of grass remained as it was. 54 "What is meaning of this?" asked the gods.



‘"It means that beyond every great power there is one greater," replied the yaksha.



'Who says so?"



"Shiva."



Indra, king of the gods, weilder of the thunderbolt, riding his white elephant; South Indian painting.The yaksha disappeared and there was silence. Agni and Vayu, humbled by the event, hung their heads in shame. But Indra was not amused. "Who does this Shiva think he is?" Indra grabbed his vajra and moved to Kailas to teach Shiva a lesson.



He saw before him a naked ascetic, an avadhut. "Where is Shiva?" asked Indra.



"I am he," replied the ascetic calmly.



"You have the impertinence to teach me, the king of the gods, a lesson."



Shiva didn't reply.



His silence enraged Indra. He raised his vajra to strike him. Shiva opened his third eye. Brahma realised what was about to happen. "Stop!" he cried, begging Shiva not to harm Indra. "Don't kill Indra. He is leader of the gods; without him the balance of the cosmos will be lost."



So Shiva cast his fire into the ocean.



"Indra will soon meet his match and his pride will be crushed, said Shiva. He will realise that bragging doesn't win battles."

Jalandhara The Demon From the Sea


Mohini, the enchantress, feminine from of Vishnu, touching her head while dancing with the demon Bhasmaka; Marble statue from Rajasthan.
Shiva's fire scorched the waters of the ocean. From the steam arose a demon called Jalandhara.



No sooner was he born than he became leader of the demons. He led them in battle against the gods and won a great victory. Indra was totally humiliated, beaten and bruised into submission and driven out of the heavens. He was deprived of his throne, his palace, his wealth, his power and his vajra was snatched away.



Indra went to Brahma for help. "How can I defeat Jalandhara?" he asked.



"You can't. Only Shiva can, "replied the wise creator.



Indra remembered and regretted the arrogance he had displayed not long ago. "Will Shiva help someone who insulted him?" he wondered.



"Shiva never bears a grudge."



Jalandhara, like Indra before him, declared, "I am the greatest warrior of the world."



"No, you are not. Not until you defeat Shiva," said Indra.



"Who is this Shiva?" asked Jalandhara.



"A hermit."



Shukra, the preceptor of the demon, devotee of Shiva; Central Indian stone carving.Jalandhara laughed and rushed to Kailas to fight Shiva. Shiva smiled and marked out a circle on the ground with his big toe. "I will fight only if you can carry this piece of earth on your head."



"Yes! I can," boasted Jalandhara. He ripped out that ground marked by Shiva and placed it on his head. "See, I can do it."



Suddenly the circular piece of earth on Jalandhara's head began to whir like a discus and grow in size. Before he could say another word it became so big and spun so violently that it cracked his skull and broke his spine.



As Jalandhara gasped for his last breath he heard Shiva say, "I carry the moon on my head, and you cannot even carry a small piece of earth. Whatever made you think you are the strongest being in the cosmos?"

Bhasmaka's Touch


Shiva once consumed pots of bhang and lost his good sense to intoxicated dreams. In that state he gave a demon called Bhasmaka the power to kill any creature by his mere touch.



The demon decided to test this power on Shiva himself. He moved his hands menacingly towards Shiva.



Shiva, shaken out of his drunken state, got up and ran. The whole cosmos witnessed the spectacle: Shiva being chased by Bhasmaka. They would have laughed had they not realised the seriousness of the situation: Shiva's destruction would lead to cosmic annihilation.



Shiva rushed to Vishnu. "Help me!" he cried.



"I will," promised the cosmic saviour. Taking the form of the ravishing damsel, Mohini, Vishnu appeared before Bhasmaka. Looking at her, the demon forgot about Shiva. "May I embrace you?" he asked.



Mohini looked into his eyes and said, "Only if you dance with me."



Mohini started to dance and Bhasmaka imitated all her movements.



Shiva striding forth; modern clay model.When she put her left foot forward, he did the same. Then she placed her right hand on her navel, he did the same. Finally when she placed her hands on top of her head, he did the same. With that Bhasmaka's own body burst into flames.



Vishnu had saved Shiva's life; for that Shiva was most grateful.

Science of Rejuvenation


Shukra practised terrible austerities to learn the science of immortality.



"There is no such science. All that is born must die," said Shiva.



"Then teach me the science of rejuvenation, Sanjivani Vidya, that can cure any disease and treat any wound."



Shiva, master of all herbs, lord of every medicine, taught the science to Shukra.



Shukra became the preceptor of the demons. Using his knowledge he was able to revive and restore to health all those who were wounded in battle against the gods. Consequently, the demons never suffered any casualties in war.



Brahma complained to Shiva, "Shukra disturbs the cosmic balance by reviving demons who have fallen in celestial battles. Do something. Stop him! Kill him!"



"I will stop him, there is no need to kill him," said Shiva.



The next time the gods and demons fought, a strange creature appeared on the horizon. It was an ogress called Kritya, a Shiva-gana. She sucked Shukra into her body. There he remained in an unborn state, unable to use his magic in favour of the demons. As a result, the battle of the gods and demons was fought fairly.



Brahma looked at Shukra locked in Kritya's womb and smiled at Shiva's ingenuity . . . only Mahakala could deprive a creature of life without actually killing him!

Three Flying Cities


Tripurantaka-Shiva shooting the single arrow which destroyed the three flying cities of the demons; Pahari Miniature.
Three demons once built three flying cities, tripura. On their flying cities the demons went everywhere, with their armies and their families; no mountain was too high, no ocean was too vast. Like falcons they swooped down upon cities to rape, plunder and terrorise the cosmos. They seemed unstoppable.



"They must be destroyed," said the gods.



"But how?" wondered Indra.



"Only with a single arrow!" informed Brahma, repository of all knowledge.



"But that is impossible," they complained, "No hunter can ever shoot two birds with a single arrow, let alone three flying cities?"



"It is not impossible if one has the right archer, wielding the right bow and arrow, riding the right chariot," said Vishnu. Everybody knew he was talking about Shiva, who is also known as Sharva, the cosmic archer.



"He can do it," they all agreed.



"But only if the three cities align themselves in a straight path," reminded Indra.



"Don't worry," said Vishnu reassuringly, "I have charted the course of the three cities and I know that very soon they will fall in a single line, but only for a moment. If at that exact moment, Shiva shoots the arrow, they will surely be destroyed."



"If anyone can do it, he can," said Brahma.



The gods rejoiced and got to work instantly.



First they used all their energies to assemble an appropriate war chariot: the earth itself, with the sun and moon serving as its wheels. Brahma was its charioteer and the stars its horses.



 Tripurantaka-Shiva, riding the cosmic chariot and wielding the cosmic bow; stone temple carving, Ellora.They then made the bow: Meru, king of the mountains, served as the shaft while Vasuki, king of the serpents, became the string. Its twang resounded across the cosmos.



"But we don't have a suitable arrow," said the gods.



"Yes, we do," said Vishnu who turned himself into a fiery missile, a blazing shastra.



Shiva took the form of Ugra, the fierce warlord and mounted the cosmic chariot. He grabbed the celestial bow and chased the three cities across the galaxies. He followed them up into the bright firmament and down into the murky waters of the nether world. He waited for the moment when the three flying cities were aligned. And when it happened, after a thousand years of chase, Shiva shot the lethal dart the Vishnu-shastra.



The missile ripped through the foundations of the three flying cities. Instantly they burst into flames and came tumbling down. The cries of the demons, their women and children, rent the air. All were killed. The remains of the cities turned into cosmic debris: comets, asteroids and meteors. After the massacre, Shiva came to be known as Tripurantaka, destroyer of the three cities.



The gods cheered Shiva's feat. But he did not smile. "I cannot celebrate the death of any creature, howsoever corrupt." Shiva's face was stern; tears ran down his cheeks. The painful cries of the demons echoed in his ears.



"Know this," Shiva said to all those who gathered around him, "A day will come when the whole cosmos, every atom within it, will be corrupt. At that time I shall wield my bow once again and destroy the three worlds." And to remind everyone of this fearsome premonition, he marked out on his forehead three lines, horizontal as a corpse, using the charred remains of the three flying cities.


Writer Name:-Devdutt Pattanaik

About of Rama Victorious

$
0
0
) Kumbhakarna, the giant and terrifying brother of the demon-king Ravana, is awoken from his deep slumber. Maddened by the smell of blood, he strides into battle.

Kumbhakarna Spreads Terror


Ravana heard the roar of the monkeys and learned that Rama and Lakshmana had both recovered. Renewing his attack, he sent Dhumraksha out from the western gate with a company of demons, riding on a golden chariot pulled by donkeys. A fierce fight ensued, during which many were slain on both sides. For a while Dhumraksha held the field, but he was soon dead, his limbs shattered beneath a huge rock hurled by Hanuman.

Next was Vajradamstra. He led his forces out from the southern gate, where he worked into the midst of the monkey army, striking terror into their hearts. But Angada hurled a mountain crag at him, smashing his chariot and throwing him to the ground, then cut off his head, sending the panic stricken demons back inside the city.

Ravana now sent out the mighty Akampana with a horde of demons. Dust obscured the armies and the earth grew muddy with their blood. Akampana slew many monkeys then turned his onslaught on Hanuman, striking him with volleys of arrows. But Hanuman struck him on the head with a big tree and the demon lost his life.

Downcast at the news of Akampana's death, Ravana summoned Prahasta, his commander-in-chief.

'I urged you to return Sita and avoid this war,' protested Prahasta. 'Nevertheless I am ready to defend you with my life.'

He ascended his glorious chariot and sallied from the eastern gate with one-third of Lanka's forces. The slaughter that ensued was terrible, creating a sea of blood and broken limbs. Prahasta attacked Nila, covering him with arrows, but Nila broke Prahasta's bow with a tree trunk. The two heroes tore at each other's limbs until at last Nila broke a great rock over Prahasta's head, ending his life and routing his army.

Angry and dismayed at the death of Prahasta, Ravana decided he himself would have to fight. Effulgent with mystic power, he led an army of gigantic demons out from the gates. Fighting with his twenty arms he Cleaved a path through the monkey army towards Hanuman.

'Remember me? I killed your son Aksa; Hanuman taunted. 'You may be safe from gods and demons, but beware of monkeys!'

Incensed, Ravana dealt Hanuman a huge blow on his chest, knocking him to the ground, and moved on. He then attacked Lakshmana and wounded him grievously with his javelin, but Hanuman knocked Ravana aside and carried Lakshmana to safety, where his wounds miraculously healed.

Rama then attacked Ravana, destroying his chariot and weapons, and striking him with a formidable arrow in his chest. III pain, the king of the demons ,dropped his bow and slumped to the ground. Rama spared him his life, allowing him to retreat into Lanka.

'Come back with a fresh chariot,' shouted Rama, 'and fight me again. Then you will discover my full strength.'

Defeated and disgraced, Ravana re-entered Lanka. He remembered Brahma's warning: 'Beware of humans'. He also remembered the curse of Vedavati, who foretold that she would come back as a woman in a future life and be the cause of his death. But he was not about to surrender.

'Wake Kumbhakarna!' he ordered.

Kumbhakarna, the brother of Ravana, was a monster who fed on flesh. Long ago when he was born he started eating all living beings at a frightening speed. To save them Brahma put him to sleep, allowing him to wake for only one day every six months. Ravana now ordered him to be awakened, although he had slept for only nine days.

Rakshasas descended into his underground mansion of' gold, where his enormous form lay buried in sleep. They sounded bells and drums but he did not stir. They struck him with clubs and trampled on him, but still he slept soundly. Finally they brought hundreds of elephants to walk all over him, and at last bestirred. He yawned and stretched, calling for food, and they fed him on deer, buffalo and pigs with vats of blood and wine. 

'Why have I been woken?' he growled. 'What danger faces Lanka?'

'The city is besieged. Rama has put Ravana to flight, leaving him only with his life.'

Atikaya, son of Ravana, follows his dead brothers onto the bloody battlefield, bat is soon slain by Lakshmana’s  arrows.
'I shall conquer him and drink his blood!' roared the monster. Leaping from his bed, he washed his face, and called for mote drink. After drinking hundreds more barrels of wine he made his way full of excitement to his brother's palace. When he learned From Ravana the full extent of his troubles, he laughed.

'Did I not warn you, brother, that you were foolish to keep Sita? Now you are reaping the reward of your sinfulness and pride,' he chided. 'But never fear, I will put your enemies to flight and devour Rama.'

Ravana gave him a golden coat of mail and a huge golden pike. Maddened with the smell of blood, he strode into battle surrounded by an army of giant rakshasas. When the monkeys saw the colossal figure of Kumbhakarna step over Lanka's lofty battlements and advance towards them they fled in terror. With great difficulty Angada and Sugriva rallied them for the fight. Waves of monkeys attacked from all sides hurling trees, rocks and mountain peaks at him, but the monster felt no discomfort. He ploughed into their ranks, tossing them aside, trampling them underfoot, crushing them in his arms ten or twenty at a time and greedily thrusting them into his mouth until he was covered with their blood and gore.

Hanuman was the first to halt his progress. He struck him with a mountain peak so violently that the monster stumbled. But Kumbhakarna thrust his pike deep into Hanuman's chest, forcing him to retire, vomiting blood. Thousands of monkeys jumped on the demon and climbed all over him biting and scratching, but he threw them off or pushed them into his gaping mouth. Angada and Sugriva each attacked him with mountain peaks and Hanuman broke his pike. Lakshmana attacked him with arrows, piercing deep into his chest and hurting him severely. But Kumbhakarna wanted to fight Rama.

Finding Rama, he rushed at him in fury. Rama shot an arrow into his breast, making him bleed profusely. In delirium he ran amok, devouring all in his path, whether monkey, demon or bear.

'Here I am!' shouted Rama, 'ready to kill you.'

Laughing insanely, Kumbhakarna charged again at Rama, brandishing an iron club in his right hand. Rama released an arrow, powered by the Wind god, which severed Kumbhakarna's right arm. The demon lifted a tree in his other arm, but Rama severed that one too with another arrow, and with two more he cut off his feet. Still he advanced, flying through the air with his horrific mouth open like a gateway to hell. Rama took a golden arrow encrusted with diamonds and sent it blazing through the air. It tore off the demon's head and mercifully brought an end to Kumbhakarna's reign of terror. The earth shook, celestials gathered in the sky to applaud and the monkeys went wild with joy.

The Fall Of Indrajit 


The news of his brother's death came as a terrible blow to Ravana. Now he realized he had been wrong not to listen to Vibhisana's advice. Seeing his despair, his sons rallied around him.

'You can still defeat Rama,' they assured him. 'We will kill him ourselves.'

) Hanuman carrying a mountain peak of herbs to Lanka. The herbs heal the wounded monkeys and beard and bring the dead hack to life.
Ravana felt his old enthusiasm return. His sons were, after all, powerful fighters who could fly through the air and knew the magic arts. Together four of them went out. They were met by fierce lighting and soon the ground was covered with the blood of the contestants. One by one, Ravana's sons were slain by the fury of the monkey-chiefs. Last to go was Atikaya, equal in might to Ravana. As he went forth on his chariot, brilliant as a thousand suns, the monkeys thought he was Kumbhakarna himself, come back to life.

Lakshmana challenged him but he laughed, 'You are a mere boy, I advise you to leave unless you want to die.'

Lakshmana, however, was more than a match for him. Atikaya was protected by Brahma, so only a weapon powered by Brahma could kill him. Lakshmana knew this and invoked Brahma's blessing on his arrow, which cut off Atikaya's head.

With all his sons, save Indrajit, killed in battle, Ravana at last recognized his opponent as Vishnu himself, from whom there could be no defence. But Indrajit would not allow him to give up the fight.

'You will see Rama and Lakshmana lying dead on the battlefield today, killed by my arrows,' he pledged.

Before going to fight, Indrajit offered oblations into the sacred fire. The Fire god rose dazzling from the flames to accept his offerings and gifted Indrajit with the cloak of invisibility, which allowed him to move unseen on the battlefield. He summoned his enchanted chariot, which flew through the air, and set off to do battle, accompanied by monsters riding animals such as tigers, scorpions, crows and serpents. This hideous assembly issued from the city gates, longing for victory over their tormentors.

Indrajit ranged the sky and began showering devastating arrows upon the leaders of Rama's army. Moving like lightning, always hidden from view, he left them helpless to defend themselves. His incessant barrage soon overpowered the monkey chiefs and even Rama and Lakshmana. When he saw that they had all fallen on the field of battle, Indrajit withdrew in exultation to the city of Lanka.

However, Vibhisana and Hanuman had survived Indrajit's onslaught. Roaming the scene of devastation Vibhisana discovered Jambavan, lying wounded on the ground. The venerable bear whispered to him.

'Does Hanuman live?'

'Yes,' answered Vibhisana, 'but why do you only enquire of Hanuman?'

'Because he has the power to save us all. In the northern marches of the Himalayas, between the lofty peaks of Kailasha and Rishabha, is a mountain thick with healing herbs. Among them are four herbs of unmatched potency: the herb which brings the dead to life, the herb which heals wounds, the herb which mends broken limbs and the herb which revitalizes the entire body. These rare herbs must be collected by Hanuman if we are to survive.'

Hanuman was soon coursing through the air on his way north. He passed over forests, cities, fertile plains and rivers and drew near to the mountain fastness of the Himalaya range, whose white peaks shone like clouds. Among them he found the mountain of herbs, just as Jambavan had said, and searched all over it for the precious medicines. Unable to find them he tore the summit from its roots and bore it away to Lanka. When he brought it to the battlefield, the fragrance of the herbs wafted over the wounded and healed their wounds. In addition, all, those monkeys who had died in the battle were restored to life. The demons, however, had thrown all their dead into the ocean to conceal their numbers and hence none was saved.

When they came to know of the revival of the monkey army, other demon champions came forward to fight, but they all perished, killed by Sugriva, Hanuman and Rama. The monkeys' fighting spirit was high, while all looked bleak for the demons. Indrajit desperately thought how to discourage Rama and his army. If he could convince Rama that Sita was dead, surely Rama would give up in despair and Lanka would be saved. He used his sorcery to conjure up an illusory image of Sita, placed her on his chariot, and drove before the opposing army with a company of demons.

Hanuman was astonished to see on Indrajit's chariot the figure of Sita. Her torn sari and pale, beautiful face were distinctly recognizable. But what was Indrajit doing with her? The demon took hold of her hair and dragged her towards him, beating her mercilessly. Hanuman was enraged. He surged forward with other monkeys intent on stopping Indrajit.

You are pitiless and cruel. By this foul act you are sending yourself to hell!'

'I agree that this woman should not be killed,' taunted Indrajit, but sometimes such things must be done in war. Watch me as I kill this princess, so dear to Rama.' Hanuman looked on in horror as he raised his sharpened sword and with a single stroke clove her in two, spilling her blood in his chariot. Enraged, Hanuman flew at Indrajit and aimed a huge rock to crush him and his chariot. But Indrajit speedily withdrew, leaving his army to be decimated by the outraged monkeys.

Hanuman told Rama the ghastly news. When Rama heard it he fell to the ground like a fallen tree and went into a deep depression. Lakshmana hurried to comfort him. Bewildered by this unforeseen turn of events, the two brothers remained in a state of shocked disbelief until Vibhisana arrived on the scene. When he was told what had happened he knew straight away that this was a trick of Indrajit's. He patiently explained to Rama the truth.

'Ravana would never allow Sita to be killed he is too attached to her. This is a trick of Indrajit's, who loves to use his sorcery to delude his opponents. Even now he is at the fire sanctuary preparing offerings for the Fire god. Twice already he has overcome us through occult means, and if he is allowed to complete one more such ritual, he will become invisible again and gain sufficient powers to defeat us for good. We must prevent him. Let me take Lakshmana to that place to finish Indrajit once and for all.' Rama gave his blessings and they hurried off.

On the way Vibhisana asked Hanuman to launch an attack on the demon army so as to force Indrajit to leave his sanctuary to fend them off. Hanuman led the onslaught, armed with rocks and trees, and before long they had put the demon army to flight. Sure enough, Indrajit appeared in rage to defend them.

Hanuman hurls boulders at Indrajit, Ravana’s son. Both were protected by Brahma the creator, who stands in the foreground. While Hanuman did this Vibhisana and Lakshmana reached the place of sacrifice. Leading him through a dense thicket of ancient trees, Vibhisana brought Lakshmana to a clearing around a blackened banyan tree which spread its hoary branches over the fire sanctuary. Smoke rose from the fire-pit which was surrounded by ritual artifacts, and female attendants waited for Indrajit, who had evidently left in a hurry and was expected back. Suddenly Indrajit appeared, alerted by his aides of their presence in his inmost sanctuary. Deeply angered, he turned upon Vibhisana.

'You are Ravana's brother and my uncle, yet you have become our enemy, and now you have betrayed my secret. I despise you for this.'

'Although I was born a demon, that is not my nature,' replied Vibhisana. 'I have chosen a different path, driven away by the sinfulness of my family.'

Indrajit turned with contempt to Lakshmana.

'Have you come for more punishment? Do you forget that twice already I have crushed you? Stay then and fight, and I will fill you with arrows that will consume you as fire consumes a ball of cotton. So saying, he loosed a volley of arrows that pierced Lakshmana through, hissing like serpents. Lakshmana replied with Ave steel shafts that penetrated deep into his chest. And so the duel went, each displaying daz-zling skills and strength, and seemingly invulnerable to the other's arrows. They deployed cosmic weapons against each other until they had exhausted their arsenals. Gradually Indrajit, without the benefit of his invisibility, began to weaken in the face of Lakshmana's fury.

Lakshmana invoked the glorious weapon of Indra, awarded to him by Vishvamitra in his youth. He took the arrow, fretted with gold and guided by delicate feathers, and fitted it to his bow. Chanting mantras to Indra and invoking the name of Rama, he drew the arrow back to his ear, then released it. It flew straight and true and severed Indrajit's head from his shoulders.

The gods, watching from the sky, showered flowers on Lakshmana and praised his deed. Rama hugged him close, soothing his injured limbs and ridding him of' all pain. With the help of the healing herbs he soon recovered from his ordeal. They all looked forward to the final showdown with Ravana.

The End Of Ravana


Ravana believed himself invincible. This picture brings him into the present-day context by including in hi, arsenal a gun.
Ministers hastened to Ravana with the news of Indrajit’s demise. Stunned, the lord of demons fell into a nerveless state, pondering his great loss. After some time he stirred, knitting his brows and grinding his teeth. He screamed, venting smoke and flames from his cavernous mouth, and seized his razor-edged sword, resolving to put an end to Sita, the cause of all his troubles. He swept out of his chambers, sending courtiers scurrying for shelter, and hurried down to the ashok grove, anxiously followed by his ministers and his wife Mandodari. Sita saw his purposeful approach and the long sword at his side and thought her life was at an end. 'Weak with fear and resignation, she bowed her head and waited. Suddenly an elderly minister, Suparsva, spoke up. `

Surely you will not do this heinous crime? Since childhood you have honoured your religion. Will you now destroy all your merits in one instant by murdering an innocent woman? Turn your anger on Rama, not on this helpless princess!'

Ravana heeded these words of his trusted adviser and withdrew his sword. With this friend of his he returned to his council chamber.

Ravana believed himself' invulnerable. He had a coat given to him by Brahma that was impenetrable, even by the arrows of Indra. He therefore determined to kill Rama and Lakshmana himself. He ordered his remaining generals to gather whatever was left of his army still an enormous force and go ahead, with him Following them to complete the task.

The great army advanced from the city, flying colourful banners and bristling with weapons. But this was not to be their day. Rama put on such a display of' fighting power that even he was astonished. So fierce was his onslaught and so swift his progress, that the demons could not actually see him as he destroyed them. As one cannot see a hurricane flattening a forest, they could only see their warriors falling on all sides. At other times it seemed to them they saw not one but hundreds of Ramas. He became like the wheel of Time, bringing death to all who looked upon him. Within two hours, he exterminated the entire demon army with his fire-laden arrows, save a few who managed to escape.

Lanka was filled with the bitter tears of the demon's wives, sisters and daughters.

'We blame Surpanakha,' they cried. 'That ugly and deformed creature should never have touched the handsome Rama. Nor should Ravana have stolen Sita once he saw how easily Rama disposed of his cousins Khara and Dusana. Later the invincible demons Viradha and Kabandha, and even Vali the powerful monkey king were all effortlessly killed by Rama, but still this obstinate Ravana will not release Sita. Now he has caused the death of our husbands and brothers.'

Ravana heard their wailing and bit his lips in rage. Gathering the remnants of his once great army, and the few generals to have survived the morning's holocaust, he rode out to face Rama. His chariot was resplendent with jewelled pillars and golden domes, and equipped with a huge arsenal of celestial missiles. Rows of' tiny bells jingled as it moved across the field, pulled by eight horses. But just then a vulture alighted on top of the chariot, other birds gave harsh cries, his left eye twitched and his face grew pale, while across the heavens flamed a meteor. Heedless of these omens, Ravana advanced to his doom.

The fighting went against him, and soon his generals were killed by Sugriva and Angada, leaving Ravana virtually alone. Full of rage, he invoked a spell in the name of Rahu, the planet of darkness that eclipses the moon, and cast it over the monkey army, destroying many of them. Then he turned his attention towards Rama, and the two of' them entered a full-scale contest of arms. As they circled each other loosing thunderous missiles charged with mystic potencies, the sky darkened and all creatures felt oppressed with fear. Although each was pierced repeatedly by the other's shafts, neither felt pain.

Ravana's arrows flew towards Rama, manifesting heads of lions, vultures, snakes and wolves with open jaws projecting sharpened teeth. Rama met them with arrows of fire appearing like suns, moons, meteors and comets.

Lakshmana and Vibhisana joined the attack, breaking Ravana's bow and killing his horses, forcing him to jump to the ground. Enraged, Ravana took up a javelin invested with deep magic, hung with eight bells and shining like fire, and launched it at Lakshmana with a sound like thunder. Rama, seeing it closing on Lakshmana, chanted mantras for his protection, but the javelin sank deep into Lakshmana's chest and Felled him like a stone.

Rama rushed to Lakshmana's side fearing the worst, and with great difficulty extracted the shaft from his chest. But he showed no signs of life. Rama, his eyes full of tears, entrusted him to the care of Susena, the monkey physician, and swore that he would put an end to Ravana that very day.

As the climax of the battle approaches, Ravana comes face to .face with Rama, who pierces him repeatedly with deadly arrows. la the background monkeys hurl rocks and mountain peaks.
When Susena saw Lakshmana's serious condition, he called for Hanuman to collect more precious herbs from the Himalayas. Hanuman again set off north for the mountain of herbs. Reaching there, he broke off a further crag from its summit and hastened back to the scene of the battle. Susena selected a herb called Visalyakarani, which has the power to expel from the body any weapon that has penetrated it and to heal the wound made by its entry. He crushed the herb and administered it through Lakshmana's nostrils, curing him instantly. Lakshmana stood up, all pain and injury gone, and was embraced by Rama and cheered by the monkeys.

The time for the final act of war had-arrived: the destruction of Ravana. lndra, the king of heaven, decided it was time to give Rama some help. He summoned his trusted charioteer, Matali, and sent him and his chariot to Rama's assistance. All at once Indra's chariot swept down from the skies and halted before Rama, hovering in the air with its bells tinkling. Rama and Lakshmana recognized it as the same golden chariot, yolked to four green horses, that they had seen at Sarabhanga's ashram in the forest at the start of their exile. Matali greeted Rama and invited him to mount the chariot, holding Indra's shining armour and celestial weapons.

Rama mounted the chariot, which lit up the battlefield with its splendour, and set off in pursuit of Ravana. The combat was opened by Ravana, who released a demoniac missile which turned into thousands of snakes shooting fire from their mouths, assailing Rama from all directions at once. In reply Rama invoked the weapon of Garuda, the bird-carrier of Vishnu and enemy of all snakes, which produced thousands of golden eagles who devoured the snakes.

Ravana then raised another javelin, covered with spikes like mountain peaks and wreathed with fire and smoke around its point. It screamed through the air at Rama, threatening to destroy him and his entire army, but Rama countered it with a javelin of his own. When the two weapons collided the explosion illuminated the skies and showered fragments on the ground.

Rama shouted at Ravana, If I had been there when you stole Sita, I would surely have killed you then. But now that I do have you in my sight I will despatch you to the abode of death. Today vultures will feast on your heart and drag away your severed head as you lie shattered on the battlefield.'

The magical weapons Rama had received as a youth from Vishvamitra now came before him ready for his use, and Rama covered Ravana with arrows that bit deep into his body. The demon sank back in his chariot without the strength to fight on. Seeing this, his charioteer hastily retreated from the battlefield to give him time to recover.

While he was gone, the sage Agastya, who had been observing the fight from the skies, came to Rama's side. He recited in his ear the heart mantra in praise of the sun, which addresses the supreme God through the power of the sun, and allays all anxieties.

"He alone creates, sustains and destroys all that lives"; he chanted, "He lives in the hearts of all beings, awake while they sleep, and is the supreme controller of all activities. All who remember him will be victorious".

Hearing these divine words, Rama was rid of all fatigue and sorrow, and felt renewed vigour and determination. Soon Ravana's chariot returned with a sound of thunder and Rama took up Indra's bow to finish his task. Vultures circled around Ravana in a darkening sky, meteors coursed through the heavens, thunder rolled even without clouds, and blood rained down on his chariot. As the contest reached its climax, all warriors on the field, both monkeys and demons, stood motionless and watched in amazement. The denizens of heaven, observing from the sky, anxiously called out to Rama.

'May all be well with you. Delay no longer. Conquer this demon now.'

Rama fired a golden arrow which took the form of a serpent as it sped towards Ravana. It severed his head, but another head appeared on Ravana's shoulders. Again Rama cut it off and again it was replaced. Rama exhausted hundreds of arrows in this way, and the unceasing struggle passed through days and nights, neither gaining mastery over the other.

Seeing the situation, Rama's charioteer, Matali, advised him. 'The hour of Ravana's doom has come. To kill Ravana you must use the dreaded arrow of Brahma, given to you by Agastya, which never misses its target.'

Rama took out that arrow, in whose feathers resided the Wind god, in whose tip was the Sun god and the Fire god, whose shaft was made of ether and which was itself the essence of all elements. He charged it with its mystic mantra and dispatched it at Ravana with the speed of sound. Flaming and spitting, covered in smoke, it penetrated the heart of the king of the demons. Ravana's body fell lifeless to the ground.

All at once a breeze whipped up, dispersing the foul odours of the battlefield. The sky cleared and the sun shone with a warm glow. Flowers rained down and heavenly music echoed from the sky. Demons melted into the shadows while monkeys rejoiced and came forward to honour Rama, who was surrounded by his faithful Friends on earth and glorified by celestial beings in the sky.

Writer Name: Ranchor Prime

Places in India every college student should visit

$
0
0
India is a wonderful corner of the world where there are harmony and peace. Many dream to meet its wonders, to witness the exotic nature, unique culture and local customs. A lot of students, tired after long studies and a hustle and bustle of the city routine go to India to experience spiritual peace and sometimes to find their life-destination.You can not only restore your forces there butal so to improve health with the help of traditional medicine, as well as engage in dancing or yoga. This country is so versatile, that everyone will find something to their liking. During one trip it is impossible to see everything,  so the visa to India for six months or a year will be a handy tool to explore the country.

1. Agra

Agra 

Agra opens the list of the must-see places in India, it is here where the India's pearl is situated - Taj Mahal, which is not only a symbol of India, but one of the world's most famous attractions. The mausoleum of white marble, truly captures the hearts of travelers. This is a beautiful and romantic place that is associated with the embodiment of eternal love. Also, being here, you can not miss the RedFort and the Tomb of Akbar the Great.

2. Puducherry


The next resort that is definitely worth a visit especially for beach lovers. Puducherry is located in the southernpart of India, where there is always good weather.

This coastal town is famous for its long beaches and luxury hotels. This place is ideal for relaxation and visiting cozy restaurants with exotic cuisine. In addition, there are a lot of attractions that are worth visiting. Basically, these are the magnificent temples and churches. This place, thanks to its relaxed atmosphere, attracts many tourists every year.

3. Auroville

Tired of writing thousands of college papers the same way as the main character of the best-selling book was perplexed by her life? Then, go and have peace in Auroville.All fans of the life style of the film "Eat. Pray. Love." will be definitely happy going to such a place. It is a place created for the search of yourself, relaxation and oneness with nature. Surrounded by vast gardens, you can devote yourself to yoga and truly relax with all your heart. A final argument, which confirms the importance of this place is the Matrimandir - a building made of puregold. This miracle can not be foundany where else.

4. Darjeeling

Here from all over the world lovers of the Indian tea are coming by deluges. This area has got the main plantation Darjeeling. In addition, the city is covered with greenery all around and captures the travelers with its exotic flora. Nature lovers will be definitely attracted to this city.

5. Goa

This is perhaps one of the most famous resorts in India. Goa is a tropical paradise, created for a romantic getaway and spiritual harmony. Its beautifull and scapes are on the screens of many computers, because there is no a man who does not want to change the stuffy apartment on the sandy beaches and palm trees.

6. Mumbai


Mumbai or Bombay is the heart of India. Life here is in full swing, attracting more and more seekers of vivid impressions. The first thing that this place is famous for is the cinema. This is where you can get acquainted with the origins of Indian cinema. Moreover, the world's largest film company IMAX is also here. Also, you can see the life of the country from the inside, because in this city colonial and urban styles are interwoven. After visiting Mumbai, you will encounters lums near the luxury homes, become acquainted thus with different manifestations of life of the local population. Well, inaddition, good news for shoppers - most markets are huge in this part of the country. So, be sure to grab more money for souvenirs to your loved ones.

7. Kodaikanal lake

This place is ideal for lovers of active holidays. Kodailake means "gift of the forest." Probably due to the fact that it is located in the mountains of the Western Ghats, surrounded by water falls and lush greenery. It is a place created for skiing, horse back riding and biking or hiking.

8. Gingee

Gingee, infact, has been one of the vast variety of conventional villages of India until some point. And this point was the amazing structure of the 13th century. Climbing 900 steps, you can see the majestic fort Gingee. Its stone elevation will not leave in different any fan of old architecture. So do not forget to add this site to your must-see places when going to India.

9. Kerala


Thousands of travelers come to Kerala to enjoy a relaxing holiday on the beautifull a goons and lakes, intertwined on the coast of the Arabian Sea. There you can be accommodated in one of the small villages in the floating house and enjoy the extra ordinary beauty and originality of India to the fullest. One of the best entertainments in this part of the country is the water race at Kuttanadin Alappuzha area. A distinctive feature of the competition is the very means of transport, because there are approximately hundred of oarsmen in the same boat !

10. Simla

If you are going to India, we can not skip the Himalayas. After all, these mountains have settled in the hearts of many people long ago, even in those who have never seen them. In the north-western part is a small, but, a place worthy of attention - Simla. This center is not only a skiing one, but al so a trade center. Try going to some excursions of this resort that can offer you an exuberance of attractions! For example, a visit to the monkey temple, or one of the oldest churches of Christ in the north of India.

5 Best places to visit in India

$
0
0

5 Best places to visit in IndiaWelcome to India! A melting pot of color, culture and cuisine. From the eclectic displays of traditional wares in the market to the delicious aromas drifting from the shops of local food vendors, India promises an exotic experience that cannot be rivaled. Whether you are here for a week or a month, you will never run out of 5 star restaurants that serve the best meals as well as prime locations that offer a unique tourist experience. You can get lost in the vibrant city life of Mumbai or enjoy the tranquility of the Silent Valley in Kerala. Whatever your preference, India has something for you. Here’s a list of our favorite spots.

Tourist India, Delhi, Agra and Jaipur:it is not possible for you come to India without touching base with the country’s tourism hot spots. From the famous Taj Mahal which is also one of the most photographed spots to the Pink City which is named aptly for the vibrant terracotta pink color of the buildings and finally to the bazaars of Delhi where you can buy almost anything, tourist India offers a full dose of India in all its glamour and glory. Also, you will be able to see lots of Hinduism temples like popular Sai Baba Temple in a town Shirdi of Maharastra State and you will be easily get hotels in Shirdi at best discounted rate on online website ClearTrip.com.

Southern India, Mumbai, Goa and Kerala: If a holiday is not complete for you without a beach then head for southern India where the sun meets the beach and creates a magical experience. You may have to trade your grilled fish and chips for the more traditional (and exquisitely delicious) bhelpuri but it is totally worth the experience. You can choose the perfect beach spot from any of the southern locations listed. Just grab your beach gear and you are ready to go.

Secret Gem, Champawat: This is perfect for the traveler who is craving an idyllic holiday. Think religious temples, mother nature and astonishing architectural designs. Nestled deep in the mountainous region of Uttarakhand, this vacation spot is preferred by tourist who want to experience the culture from a spiritual angle. This is also great if you want to experience India without running into a crowd of tourists. If you are worried that this might be a snooze fest, perhaps the knowledge that Champawat is home to the ferocious man-eating tigers might change that notion. You can visit the region anytime of the year.

Northern India, Manali, Rishikesh, Kullu valley: The ideal Indian destination for the nomadic traveler, this region offers mountain hikes for the nature lovers and amazing water rafting locations for the adrenaline junkie. If you wish to add some spirituality to your trip (India is big o spirituality), you can visit the popular pilgrim trail that leads to sacred mountain temples.

Magical India, Pradesh, Rajasthan: experience the wildlife of India in their natural habitats. From lions to rhinos to even tigers and if this sounds a little too much for you, perhaps bird watching might be right up your alley. This region has a wide variety of exotic birds that will leave you with Instagram pictures to last for days. Camel riding across the deserts of Rajasthan should be on your to do list.


Tips for Proper Yoga for Weight Loss

$
0
0

Yoga may not have the same calorie burning effects of more intense exercises like running, swimming, and cardio-dance routines, but don't let all that fool you. With its attention to proper deep breathing exercises and sometimes-difficult poses held for as long as 1 to 2 minutes, yoga for weight loss is very much a real thing— ask the many doctors and personal trainers who vouch for it. It doesn't hurt that yoga also places special attention on improving your state of mind and spirit, leading to a healthier and better you.

Go for ‘Burning' Yoga

Not all yoga practices are the same, which is why the amount of burned calories can range anywhere between 180 to 400 kcal an hour. The most strenuous forms of yoga are Vinyasa, Ashtanga, and other forms of modified "power yoga," which blends strength exercises, stretching for flexibility, and cardio.

A typical 90-minute Vinyasa class should leave you drenched in sweat, as the deep breathing works your core, flushing out toxins and water weight. Repeated upward-facing and downward-facing dog poses will work your arms, with the effect similar to doing push-ups.

But beyond the obvious physical and fitness demands of yoga, there's a deeper benefit to the practice: you become more aware of your body. You begin to develop an understanding of how your body works, realize which poses you can and can' execute just yet, and see how regular practice makes you better at yoga.

You also become more receptive to your body's needs and even notice things like food that doesn't digest well, or conversely, food that makes you feel good.

It’s a good habit to write down your thoughts and ideas after yoga exersecises that improve our brain activity and mental health too. Meanwhile, if you have some difficulties with writing task, feel free to order anyquality custom paper from Essaylab.

Tips for Proper Yoga for Weight Loss

Do Less to Do More
And yet the interesting thing about yoga is that not everyone will need the tougher classes to lose weight. Even gentler yoga practices like Hatha yoga, with its emphasis on breathing, strength, and flexibility, can jumpstart your body into weight-loss mode.

As you go about your daily, sometimes stressful, routine, your body is in a heightened state of alert, with high-octane hormones moving around your body. Yoga activates the parasympathetic nervous system, which controls your hormones, digestion, and breathing. This, in turn, brings your body down to a calmer state and resets injury repair, normal metabolism, and balanced hormone generation—all of which facilitates weight loss.

And again, yoga is about having an awareness of your body, with its effects touching on both physiological and psychological functions. Regularly practicing yoga heightens your sensitivity to the body's signals, like hunger and food cravings. With regular yoga, you begin to understand the difference between real hunger and cravings.

Yoga_Pose

Think Long-Term

As with any other form of exercise and physical fitness routine, yoga's real results are most obvious when it's done over a long-term period. So anyone expecting to see weight loss results after just 4 to 5 classes is only setting themselves up for disappointment.

Research on long-term yoga practice shows its ability to stop the middle-age spread. A recent study by the Fred Hutchinson Cancer Research Center indicates that overweight individuals ages 45 to 55 who practiced yoga on a regular basis over ten years lost an average of 5 pounds—those who didn't gain 14 pounds.


Top 10 Religious destinations in North India

$
0
0

Religion makes the focal point of existence for all Indians. Thus, religious places abound in the country. The northern part of India especially is home to several small and big shrines. North India saw the rise of Islam and Hinduism simultaneously which is why there’s no dearth of temples as well as mosques in the northern part of India. Northern India’s rich history and age-old traditions coupled with lofty spiritualism, makes it a haven for all religiously inclined Indians. If you are in a mind to explore North India, you must visit the religious sites listed below. Without visiting these sites, your exploration will remain incomplete. Read on to learn more:

Chardhams

Chardhams
The Chardhams namely, Yamunotri, Gangotri, Kedarnath and Badrinath spread across the Garhwal Himalayas of Uttarakhand and are dedicated to Goddess Yamuna, Goddess Ganga, Lord Shiva or Kedar and Lord Vishnu or Badrinath respectively. Adi Guru Shankaracharya, the great Hindu religious guru had established the concept of Chardhams centuries back. Today devout pilgrims from every nook and corner of the country make a beeline to the Chardhams to attain ‘Moksha’ or salvation. The journey to the Chardhams is rigorous journey and you have to trek for miles on a challenging, mountainous terrain. Those who find it difficult to trek their way up to Uttarakhand Chardhams, can avail the Chardham helicopter yatra servicesfor a more convenient, comfortable and speedy journey.

Ram janam bhoomi

Ram janam bhoomi
The holy city of Ayodhya in Uttar Pradesh is believed to be the place where Lord Rama; Lord Vishnu’s 7thAvatar took his birth. Lord Rama is said to have spent a major part of his childhood at this place. Ram bhakts from every part of the country and globe visit the place to pay their tribute to Lord Rama. The chief attractions of this place are Ram Janmabhoomi temple, Kanak Bhavan temple, Kala Ram temple, Lakshman ghat. Visiting Ayodhya allows pilgrims to pick an overtly religious experience.

Dargah Shariff

Dargah Shariff
This is a much revered Dargah for the Muslims. Muslim pilgrims from every nook and corner of the country and world visit the Dargah. It is a common belief among pilgrims that if one prays sincerely at the Dargah, the wishes of the person are bound to get granted. This is a Sufi shrine dedicated to khwaja Moinuddin Chishti, the great Sufi saint known enough for his secular preaching. Visiting this Dargah is often considered equal to going for a pilgrimage to Mecca. Moinuddin Chishti is often believed to be Prophet Mohammad’s chosen one. He was instructed in dream by the prophet to go to India and spread Islam.

Amarnath

Amarnath
Amarnath is a cave shrine in the north Indian state of Jammu and Kashmir dedicated to Lord Shiva also known as Amarnath ji. Lord Shiva is enshrined here in the form of an ice stalagmite lingam. According to myths, Lord Shiva had narrated the secret of eternity or Amar katha to his consort Parvati at this very place.

Golden Temple or Swarna mandir

Golden Temple or Swarna mandir
Golden temple, also known as Harmandir Sahib or Darbar Sahib, is a famous Gurudwara in the whole of the country and world. It is located in Punjab’s Amritsar city and came into being in the year 1604 under the active initiative of Guru Arjan Singh; the fifth of the Sikh gurus. The main shrine of the temple is made up pure, glittering gold and stands amid a pellucid water tank named as ‘Amrit sarovar’. A causeway connects the temple to the bank of the sarovar. The waters of the Amrit sarovar is believed to possess great healing power as it is believed to be full of divine nectar. The architectural beauty of the golden temple crafted in gold and marble is simply mesmerizing. The temple stands as a golden symbol of peace, spirituality and brotherhood.

Shivkhori

Shivkhori

The cave shrine of Shivkhori in Jammu and Kashmir is dedicated to Lord Shiva. This 200 meters long natural cave enshrines a self made image of the lord. Ransoo is the base camp for Shiv Khori trek.

Har ki pauri

Har ki pauri
Har-ki-pauri of Hardiwar is an important landmark of this ancient city steeped in mythological as well as religious significance. Bathing at Har-ki-pauri bathing ghat is considered as a ritualistic bath powerful enough to absolve one’s sins. As per myths, the two important Gods of the holy trinity; lord Vishnu and lord Shiva are said to have visited this place during the Vedic era. There are large foot prints on a stone slab at Bhramakund of the Har-ki-pauri ghat and it is believed to be the footprints of Lord Vishnu. King Vikramaditya is said to have constructed this famous ghat long back. Every evening thousands of visitors gather at the ghat to visualize the very enchanting Ganga Aarti.

Vaishno devi

Vaishno devi
Vaishno devi is a holy cave shrine dedicated to Mata Vaishno Devi, lovingly referred to as Mata Rani by her devotees. This is one among the 108 Shakti Peethas of Goddess Shakti or Durga. One has to undertake a religious trek of 13kms uphill to reach the shrine which is perched at an elevation of 1560m atop the Trikuta parvat ranges. The base camp for Vaishnodevi trek is Katra in Jammu. Those who cannot undertake the trek may avail the Helicopter yatra to Vaishnodevi. The Goddess is enshrined here in the form of three pindis; i.e. Mahalaxmi, MahaSaraswati & Maha Kali. It is believed that until and unless the Goddess calls you, you cannot reach the bhavan of Mata Rani.

Hemkund Sahib Gurudwara

Hemkund Sahib Gurudwara
Hemkund Sahib is a much revered Sikh pilgrimage destination high up in the Uttarakhand Himalayas. It falls in Uttarakhand’s Chamoli district. The Gurudwara is perched at an elevation of 4329m above the sea level and is flanked by towering snow-capped peaks. As per myths, this was the place where the great Sikh guru Govind Singh ji meditated for years in his past life. The route to Hemkund Sahib is blessed with rare scenic beauty.

Dilwara temples

Dilwara temples
The famous Dilwara temples in Rajasthan’s Mount Abu are a cluster off 5 Jain Temples notable for their intricate marble carvings. Vimal Shah was the builder of these temples known enough for their architectural beauty and perfection. Visiting the Dilwara temples is an experience in itself.

Viewing all 97 articles
Browse latest View live