Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Om Namoh Bhagavateh Vasudevayah
Om Namoh Narayanaya
Ananyaaschinthayantho mam
ye janah paryupaasathe
Thesham nithyaabhiyukthanam
yogakshemam vahaamyaham
Lord Krishna says that I shall take care of the well being, and welfare of that bhaktha who nurtures no other thought than me. He depends on nobody but Me. Those who always think of Me, who always hold on to my feet, I take care of their yoga and kshema.” Yoga means attaining the unattainable. Kshemam means to keep safe that which is attained. Only these two are needed in life.
karmanye vadhika raste,
Ma phaleshu kadachana;
ma karma phala he tur bhuh,
ma te sangvasta karmani
To action alone hast thou a right and never at all to its fruits; let not the fruits of action be thy motive; neither let there be in thee any attachment to inaction.
patram puspam phalam toyam
yo me bhaktyâ prayacchati
tad aham bhakty-upahrtam
asnâmi prayatâtmanah
God will accept anything you offer with love and devotion, be it a leaf, a flower or water. The spiritual meaning of this means the body of the devotee should be the leaf, the flower is the heart and the water is tears of joy. We have to offer only these three.
yogasthah kuru karmani
sangam tyaktvaa dhanamjaya
siddhy asiddhyoh samo bhutvaa
samatvam yoga ucyate
Do your duty to the best of your ability, O Arjuna, with your mind attached to the Lord, abandoning worry and selfish attachment to the results, and remaining calm in both success and failure. Equanimity of the mind is called Karma-yoga.
yatra yogesvarah krsno
yatra pârtho dhanur-dharah
tatra srîr vijayo bhûtir
dhruvâ nîtir matir mama
I am convinced that wherever there is the Lord Krishna and Arjuna carrying the bow and arrows, there opulence, victory, great power and morality are always assured.
yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham
Whenever and wherever there is decline of dharma (righteousness) and ascendance of adharma (unrighteousness), at that time I manifest Myself in visible form. For the protection of the righteous and destruction of the wicked, and for the sake of establishing dharma again, I incarnate Myself on earth ages after ages.
Paritranaya sadhunam
vinashaya cha dushkritam.
Dharma sansthapanarthaya
sambhavami yuge yuge.
For the up-liftment of the good and virtuous,
For the destruction of evil,
For the re-establishment of the natural law,
I will come, in every age
sarva-dharmân parityajya
mâm ekam saranam vraja
aham tvâm sarva-pâpebhyo
moksayisyâmi mâ sucah
Lord Krishna said: Give up all dharma and seek my refuge, I shall grant Moksa (liberation from the cycle of birth and dead).
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Om Namoh Bhagavateh Vasudevayah
Om Namoh Narayanaya
Sunday, March 21, 2010
How Suka attained highest state of Bliss
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Om Namoh Bhagavateh Vasudevayah
Om Namoh Narayanaya
After hearing the story of Ram concerning the Universe and its miseries, every one in the assembly hall were not only pleased but the Sidhas (masters of psychic power who can remain in the air as long as they wish) showered flowers and spoke words of praise.
"O Ram, your utterances are full of wisdom. It is very difficult to drive joy from this world, for though it was created for Devas, who were full of joy, it is now full of suffering and pain. if Ram's indifference toward the world is true. O Rishis, then we may be justified with what we are doing. If we, the Sidhas and Rishis, love the things or objects which Ram hated, we should perhaps be classed with the ignorant."
Raja Rishi Viswamitra said to Ram: "Thou knowest all that should be known. Thou and Rishi Suka are full of spiritual wisdom. Both of you have attained equally the highest wisdom, but you need to acquire the state of quietness and stillness."
Ram: "O, please inform me how Brahm Rishi Suka achieved wisdom without quiescence of mind, and how he secured that blissful state?"
The Master: "Rishi Suka had absolute spiritual wisdom which is the only sword to cut the rope of re-birth. Once he tried to inquire of the origin of things, as thou art doing, and he then became doubtful of his wisdom. The object of his mind became disturbed, but he was free from sensual desires. Rishi Suka went to the Himalaya Mountains to his father, who was one of the Masters there, and asked for instruction that he might not lose his faith. Thus he said to his father: 'O Father, from whence came all this Maya (illusion), which produces misery and darkness? How did it originate? How may it be destroyed?' What part does it play in the origin of the universe?' His father replied with wisdom, as he did unto all others, but his answer did not dispel his son's doubt. Suka said to his father: 'I know all that'. And alas! his father was unable to remove his doubt. His father then requested him to go to King Janak, who was the highest being in spiritual wisdom of his time.
"Rishi Suka left the Himalaya Mountains and later approached the golden gates of the King's palace. Although the King was aware of Brahm Rishi's (Suka) arrival, he refused to go forth and meet him. He requested that the Rishi should not be admitted into his palace, as he wanted to test the sincerity of his mind. Rishi Suka waited full seven days at the golden gate. At last he was conducted into a magnificent hall where beautiful women were indulging in worldly enjoyments. But Suka's mind did not lose its balance. He was not affected by the unjust act of the King in making him wait seven days at his gate, nor was he moved by the disgraceful conduct of worldly association. The King came and addressed him thus: 'O, Brahm Rishi (there are three kinds of Rishis), thou hast reached the highest state. The worldly joys and sorrows do not affect thee. I beseech thee to tell what hast brought thee here?' Rishi Suka asked: 'What has caused my illusion? How does it generate? How can it be destroyed? Please instruct me.' The King gave him the same explanation that his father had given him. Rishi Suka returned: 'I know that, and my father gave me the same information.
If Maya (illusion) which is produced by a differentiation of one Atma as breath, etc.) and merged again into the Atma, then no benefit can be derived from this perishable Maya (illusion). O Highest Guru, Thou art able to dispel this delusion of my mind! Please enlighten me on this matter.'
"The King: 'Thou hast known what shouldst be known, but still thou asketh me—although thy father has instructed thee aright. The enlightenment we have given to thee is the real one. Atma alone, is that which is everywhere, just as the ether pervades all space and atmosphere. Wisdom is bound by naught else but its own thought. Freeing thyself from sensual thoughts, is freeing thyself from bondage. Thou hast clearly realized the Atmic wisdom for thou hast given up all longing for sensual objects. Thou hast by thine own efforts, through the higher mind, reached the highest Brahmic State; thou hast become a Jivanmukta (the state of emancipated embodiment). But one thing thou hast yet to accomplish—that of giving up the delusion of the illusion which has arisen through doubt in thy mind. When thou hast accomplished this, then thou wilt be free.' King Janak thus initiated Rishi Suka into the Atmic mysteries, where he acquired the highest state of wisdom, and was freed from all misery, doubt, death and rebirth. As water returns to the ocean, so the light which departs from the "I", returns to the higher light (Atma), and becomes Brahm. Thus Rishi attained that liberation, which is above all else. O Ram, you should follow the same path.
"To become a slave of desire is bondage; to master it, is liberation. Master your desires and become indifferent to worldly enjoyments; become a Jivanmukta (emancipated embodiment), without the assistance of austerities of religions; follow the path of wisdom and you will realize the reality. O Ram, there is but one person who can remove the doubt from thy mind, and that is the Omniscient Vashisht, who knows the past, present, and the future. He is the Guru (spiritual teacher) of all mankind."
Rishi Viswamitra turned toward Rishi Vashisht and suggested that he should be taught the stories of Brahmic Wisdom, since he is qualified for such instruction. The Brahmic Wisdom should be given only to those who have complete control of themselves and withheld from those who doubt and are full of vice. Thus Viswamitra ends the story of Suka. The Munis and Rishis, who were present in the assembly hall, praised Rishi Viswamitra's noble instruction.
Rishi Vashisht said: "O Muni, well Learned One in all Knowledge, I shall do according to thy request. I shall relate the stories of pure wisdom, which have been given out by Brahma, that mankind may be liberated from the chain of rebirth."
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Om Namoh Bhagavateh Vasudevayah
Om Namoh Narayanaya
Om Namoh Bhagavateh Vasudevayah
Om Namoh Narayanaya
After hearing the story of Ram concerning the Universe and its miseries, every one in the assembly hall were not only pleased but the Sidhas (masters of psychic power who can remain in the air as long as they wish) showered flowers and spoke words of praise.
"O Ram, your utterances are full of wisdom. It is very difficult to drive joy from this world, for though it was created for Devas, who were full of joy, it is now full of suffering and pain. if Ram's indifference toward the world is true. O Rishis, then we may be justified with what we are doing. If we, the Sidhas and Rishis, love the things or objects which Ram hated, we should perhaps be classed with the ignorant."
Raja Rishi Viswamitra said to Ram: "Thou knowest all that should be known. Thou and Rishi Suka are full of spiritual wisdom. Both of you have attained equally the highest wisdom, but you need to acquire the state of quietness and stillness."
Ram: "O, please inform me how Brahm Rishi Suka achieved wisdom without quiescence of mind, and how he secured that blissful state?"
The Master: "Rishi Suka had absolute spiritual wisdom which is the only sword to cut the rope of re-birth. Once he tried to inquire of the origin of things, as thou art doing, and he then became doubtful of his wisdom. The object of his mind became disturbed, but he was free from sensual desires. Rishi Suka went to the Himalaya Mountains to his father, who was one of the Masters there, and asked for instruction that he might not lose his faith. Thus he said to his father: 'O Father, from whence came all this Maya (illusion), which produces misery and darkness? How did it originate? How may it be destroyed?' What part does it play in the origin of the universe?' His father replied with wisdom, as he did unto all others, but his answer did not dispel his son's doubt. Suka said to his father: 'I know all that'. And alas! his father was unable to remove his doubt. His father then requested him to go to King Janak, who was the highest being in spiritual wisdom of his time.
"Rishi Suka left the Himalaya Mountains and later approached the golden gates of the King's palace. Although the King was aware of Brahm Rishi's (Suka) arrival, he refused to go forth and meet him. He requested that the Rishi should not be admitted into his palace, as he wanted to test the sincerity of his mind. Rishi Suka waited full seven days at the golden gate. At last he was conducted into a magnificent hall where beautiful women were indulging in worldly enjoyments. But Suka's mind did not lose its balance. He was not affected by the unjust act of the King in making him wait seven days at his gate, nor was he moved by the disgraceful conduct of worldly association. The King came and addressed him thus: 'O, Brahm Rishi (there are three kinds of Rishis), thou hast reached the highest state. The worldly joys and sorrows do not affect thee. I beseech thee to tell what hast brought thee here?' Rishi Suka asked: 'What has caused my illusion? How does it generate? How can it be destroyed? Please instruct me.' The King gave him the same explanation that his father had given him. Rishi Suka returned: 'I know that, and my father gave me the same information.
If Maya (illusion) which is produced by a differentiation of one Atma as breath, etc.) and merged again into the Atma, then no benefit can be derived from this perishable Maya (illusion). O Highest Guru, Thou art able to dispel this delusion of my mind! Please enlighten me on this matter.'
"The King: 'Thou hast known what shouldst be known, but still thou asketh me—although thy father has instructed thee aright. The enlightenment we have given to thee is the real one. Atma alone, is that which is everywhere, just as the ether pervades all space and atmosphere. Wisdom is bound by naught else but its own thought. Freeing thyself from sensual thoughts, is freeing thyself from bondage. Thou hast clearly realized the Atmic wisdom for thou hast given up all longing for sensual objects. Thou hast by thine own efforts, through the higher mind, reached the highest Brahmic State; thou hast become a Jivanmukta (the state of emancipated embodiment). But one thing thou hast yet to accomplish—that of giving up the delusion of the illusion which has arisen through doubt in thy mind. When thou hast accomplished this, then thou wilt be free.' King Janak thus initiated Rishi Suka into the Atmic mysteries, where he acquired the highest state of wisdom, and was freed from all misery, doubt, death and rebirth. As water returns to the ocean, so the light which departs from the "I", returns to the higher light (Atma), and becomes Brahm. Thus Rishi attained that liberation, which is above all else. O Ram, you should follow the same path.
"To become a slave of desire is bondage; to master it, is liberation. Master your desires and become indifferent to worldly enjoyments; become a Jivanmukta (emancipated embodiment), without the assistance of austerities of religions; follow the path of wisdom and you will realize the reality. O Ram, there is but one person who can remove the doubt from thy mind, and that is the Omniscient Vashisht, who knows the past, present, and the future. He is the Guru (spiritual teacher) of all mankind."
Rishi Viswamitra turned toward Rishi Vashisht and suggested that he should be taught the stories of Brahmic Wisdom, since he is qualified for such instruction. The Brahmic Wisdom should be given only to those who have complete control of themselves and withheld from those who doubt and are full of vice. Thus Viswamitra ends the story of Suka. The Munis and Rishis, who were present in the assembly hall, praised Rishi Viswamitra's noble instruction.
Rishi Vashisht said: "O Muni, well Learned One in all Knowledge, I shall do according to thy request. I shall relate the stories of pure wisdom, which have been given out by Brahma, that mankind may be liberated from the chain of rebirth."
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Om Namoh Bhagavateh Vasudevayah
Om Namoh Narayanaya
Self Realization of Siva Consciousness - Attainment of Turiya State
Self Realization of Supreme Siva Consciousness
The sublime non-dual teaching of this text is in the form of a dialogue between Siva and Guha (Kartikeya-Murugan), where Lord Siva is the supreme Guru, and Guha is the Disciple. This is the Direct Awareness of the Self, Graciously expounded to Guha by Ishvara Himself, The foremost and first Lord Seated as the Self in my Heart.
Siva further says:
Guha! I shall tell You about a different way to reach that Reality which pervades partless in all, too subtle, though, to be grasped (by the mind). [1]
By which the knowledge of Awareness is well-attained, knowing which is to become Siva Himself, what has not been told to any by me, today, from me, that wisdom, hear! [2]
Handed down by the lineage of gurus, and beyond the ken of logicians, this is for liberation from the bondage of the birth-death cycle. Its supreme vision shines at all places. [3]
He who is the One pervading all things, He who has manifested as All, He who has faces in all directions, who is beyond thought, who remains Himself as all the verities and transcends them too, is the Self. [4]
He transcends all verities, He is beyond the reach of speech, mind and name. “I am That (Siva-Self)”: thus You should meditate with perfectly undifferentiated mind, on Siva. [5]
Firmly established as the eternal entity, imperishable and undifferentiated, the all-pervasive, partless Knowledge that cannot be fathomed by the mind, it shines, with nothing prior to compare. [6]
Without stain, indestructible, the totally serene, the knowledge transcending all objects, beyond the pale of thought, conception and doubt, that (Supreme) I am – no doubt about this. [7]
That Supreme divinity, Siva, indeed am I, of the nature of all the mantras, and transcending all the mantras, devoid of dissolution and creation. [8]
What is visible, what is invisible, the moving and the stationary – all these are pervaded by me. I am the Lord of this universe. All shine because of me. [9]
Filled with a variety of forms, one different from the other, filled with a galaxy of worlds, all this universe, from Siva down to the earth, are all established in me. [10]
Whatever is seen in this world, whatever is heard in this world, whatever shines, conceptualised as inside and outside, all these are pervaded by me, the all-pervading One. Realise this. [11]
Though considering himself the Self, He desires to attain that Siva, the Supreme Self, as one apart. Whoever contemplates on Siva thus in delusion, will not attain Sivahood by such contemplation – know this. [12]
“Siva is other than I; I am other than Siva” – uproot this attitude of differentiation. “I indeed am that Siva” – this conviction that is non-dual, ever practice. [13]
Full of this non-dual conviction, he who, everywhere, abides ever in the Self, shall see, in all things, in all bodies, only that Siva-self -- of this, there is no doubt. [14]
Whoever has this conviction always, of the one Self, shall rid himself of delusion, and dual perception. That yogi will attain to omniscience – so it is said in the Vedas. This You should know. [15]
He who is praised in all scriptures as the unborn, the Ishvara, that formless and attributeless Self, He indeed am I – there is no doubt about this. [16]
Only he who does not know his true nature is the jiva that is subject to the dharmas (characteristic) of birth, death and so on. He who knows his true Self is one who is eternal, he is the pure, He is Siva. Without doubt, know this. [17]
Hence, what men of discrimination should enquire carefully and directly realise is the Self; that itself shines twofold, as the transcendental and the inferior divisions, the gross and the subtle. [18]
The Supreme nirvana is the higher, the inferior is manifest as the creation, mantras are spoken of as its gross form, what abides in changeless awareness is the subtle. [19]
Shanmukha! Without realising It (Atma), what avails explanations thereof in endless ways? Tell me! All these are only a wonderful display of words, the cause for the delusion of the mind. [20]
All the dharmas (qualities) abide in the Self. Whichever of them the jiva imagines, whereby he concentrates his thoughts again and again on it, he will attain that object – there is no doubt of this. [21]
Thus has been told by me as the knowledge of the Self what has been gathered succinctly in a condensed form. All, by any means, is of the nature of the Self. Realising this, may You ever be strengthened in the thoughts of the Self. [22]
The Deities, the Vedas, the fire sacrifices, the various gifts to priests in the course of their performance – none of this exists there (in the nature of the Self). Be tuned to the blemishless, omni-faceted, steadfast knowledge of the Self. [23]
To the jiva drowning in the vast ocean of the birth-death cycle, and seeking a refuge, what affords refuge is only that knowledge of the Self, not anything else -- know this. [24]
He who becomes of the nature of the Supreme and realises it as it really is, shall, though experiencing all changing states, attain liberation without effort – be aware of this. [25]
There is no greater blessing anywhere, apart from the gaining of the Self. Meditate ever on the Self. He, who is the Self, He indeed is the one all-pervasive Supreme Self – be aware of this. [26]
It is not the prana (the vital air that circulates), nor the apana (the air that travels down) even, nor the instruments superior even to these, the senses, mind and such. Reach ever for the thought of the Self.That is the omniscient and the perfect. [27]
It is neither inside nor outside, not afar, nor nearby, nor does it fit in any place. That Supreme is formless, all pervasive and effulgent, direct Your thoughts ever to it. [28]
It is across, above, and below, inside and outside, which are divisions, ever established firmly everywhere – the void, the self-luminous Self. Ever mediate on that more and more. [29]
Not a void, not a non-void, it is also the non-void, and the void, pervasive everywhere, but without predilections – ever think of this Self. [30]
Affliction-less, and without any support for itself, bereft of caste, name, and form – that taintless, attributeless Self should You unceasingly meditate upon. [31]
With no refuge, with nothing to support it, beyond the range of comprehension, without parallel, faultless by nature, the eternal – the Self that is so, meditate upon it joyfully, forever. [32]
Embracing dispassion and thus desisting from all karmic activity, shying away from society, one should, thereafter, ever meditate upon the Self within oneself, in oneself, by oneself – be aware of this. [33]
Country and lineage, the traditional castes and style of life, effacing various thoughts arising in the wake of these, the wise man should meditate daily, upon his (real) nature. [34]
“This is the mantra”, “this is the Deity”, “This is indeed what is called meditation”, “This indeed is tapas” – casting afar all such thoughts, concentrate on the nature of Your own Self. [35]
The Self is without thought. Make it impossible for the thought-oriented (mind) to think at all. Make the mind that thinks, to get settled on the Self. Let not the mind think of anything else. [36]
The Self is not something that can be thought of nor is it something that cannot be thought of. It is not thought itself, it is indeed itself thought – what does not lean towards any of the above, the Supreme that is the Self, ever meditate upon it. [37]
Meditate ever on that which is beyond the reach of the mind, allowing no refuge for the mind. The joy that is attained in abundance in that Self, that is beyond all verities and complete. [38]
Without any differences, and beyond the reach of thinking, without any precedent, without anything similar, that which is the utmost frontier and extolled as the supreme bliss, be immersed in it. [39]
Discarding all desire for objects, destroying the modes of the mind, the non-dual state of being the One, when the mind ceases to be, is the one called supreme bliss. [40]
All directions, all places, all times are conducive for the yoga of the Self, so say the scriptures. Differences of castes and orders of life and such, cannot cause any differences in the least to the nature of knowledge. [41]
The colour of milk is one, the colours of the cows many, so is the nature of knowledge, observe the wise ones. Beings of various marks and attributes, are like the cows, their realisation is the same; this is an example we should know. [42]
Brahman intimately pervades all, it shines with faces in all directions. Established in it without a pause, think not of differences such as regions and directions. [43]
In this world itself, there is no mark, lifestyle, or tradition, for the one who becomes of the nature of the Self. He has nothing to gain by any action of his; no action need he perform, nor any injunctions prescribing actions apply to him – know this. [44]
Moving or standing or sleeping, waking or taking food or water, in the face of the wind, the cold and the sun, unaffected will he be, in any state, at any time. [45]
Fear, indigence, sickness, burning fever, indigestion – even when all these affect, one established in the Self, peaceful and shining full, He is never at his wit’s end on any count; he will savour the satisfaction of the Self. [46]
Whether going forward or returning, I am not the one that moves forward or back. When enquired into there is no going or coming. In the ever changing dharma of Prakrti, the cause of illusive creation, I never was immersed, nor am I now. [47]
All activities prescribed are the work of Prakrti, the illusion. Prakrti, so spoken of, is the source of all action. “I am the immaculate”, “I am the actionless”, thus indeed will reflect the wise man, the knower of truth. [48]
For him there is no bondage of Prakrti, the delusion. He has earned the name of the liberated one. He shall never be touched by the defects spoken of as the action of Prakrti. [49]
The manner in which a lamp shines, destroying darkness with its light – in like manner, by destroying the enveloping darkness, arising from inexplicable ignorance, the Self, of the nature of the pure light of knowledge shines. [50]
Even as the lamp, with the fuel of ghee spent, attains nirvana (peace), the yogi, continuously contemplating on the Truth of the Self, will be at peace in the Self. Nothing greater is there to be attained than the Self – this is the truth. [51]
When the pot is carried, the space within the pot, though conceived of as carried: is it not the pot only that is carried? The Self too, like space, remains motionless. [52]
When the pot breaks, the space in the pot merges one with the great Space. When the inert body passes away, the Self, seemingly in the body, becomes immediately one with the Supreme Self. [53]
Thus, the Lord who is omniscient spoke with authority then: “One who is liberated, severed from all bondage, becomes all pervasive, endless, with absolute Awareness”. [54]
Discarding totally all the Agamas, attaining the pure samadhi of Atma yoga, realising, by due enquiry, there is nothing else greater than this, destroy all wrong ideas, in the mind, of differences. [55]
Meditating continuously on the great Knowledge thus, that yogi who attains ever the bodiless nature, that pure jnani whose dharma is the dharma of That (bodiless nature) alone, is the liberated one, shining inside and out, reaching across to every place. [56]
Omniscience and bliss, and mature wisdom, remaining independent, limitless strength – attaining all these, he shines ever, the Self without afflictions. With an immaculate body, he, as the Self, merges in Siva. [57]
Japa of the name, worship, bathing in holy waters, ritual sacrifices, none of these or others are needed. The fruits of dharma and adharma, water oblations to forefathers, none of these are for him. [58]
No injunctions for observance, no fasts, nothing required by way of getting into or out of (any action), no vows of celibacy for him, know this. [59]
Not having any recourse to falling into the fire or water, or falling from the mountain top, enjoy the feast of the Knowledge of Siva, eternal and pure. Rid of the rules applying to all creation, move about as You please. [60]
I tell You this is the Truth, the Truth, the Truth, thrice over. There is nothing greater than this, nothing greater is there to be known, nothing at all, nowhere ever. [61]
Rid of any blemish, rid of ignorance, with pure intellect, being the pure Self, by the pure conviction that all that is seen is pure, meditating on the immaculate nature, he shall attain Awareness. [62]
Om Namah Sivayah
Om Namoh Bhagavateh Rudrayah
Om Namoh Narayanaya
The sublime non-dual teaching of this text is in the form of a dialogue between Siva and Guha (Kartikeya-Murugan), where Lord Siva is the supreme Guru, and Guha is the Disciple. This is the Direct Awareness of the Self, Graciously expounded to Guha by Ishvara Himself, The foremost and first Lord Seated as the Self in my Heart.
Siva further says:
Guha! I shall tell You about a different way to reach that Reality which pervades partless in all, too subtle, though, to be grasped (by the mind). [1]
By which the knowledge of Awareness is well-attained, knowing which is to become Siva Himself, what has not been told to any by me, today, from me, that wisdom, hear! [2]
Handed down by the lineage of gurus, and beyond the ken of logicians, this is for liberation from the bondage of the birth-death cycle. Its supreme vision shines at all places. [3]
He who is the One pervading all things, He who has manifested as All, He who has faces in all directions, who is beyond thought, who remains Himself as all the verities and transcends them too, is the Self. [4]
He transcends all verities, He is beyond the reach of speech, mind and name. “I am That (Siva-Self)”: thus You should meditate with perfectly undifferentiated mind, on Siva. [5]
Firmly established as the eternal entity, imperishable and undifferentiated, the all-pervasive, partless Knowledge that cannot be fathomed by the mind, it shines, with nothing prior to compare. [6]
Without stain, indestructible, the totally serene, the knowledge transcending all objects, beyond the pale of thought, conception and doubt, that (Supreme) I am – no doubt about this. [7]
That Supreme divinity, Siva, indeed am I, of the nature of all the mantras, and transcending all the mantras, devoid of dissolution and creation. [8]
What is visible, what is invisible, the moving and the stationary – all these are pervaded by me. I am the Lord of this universe. All shine because of me. [9]
Filled with a variety of forms, one different from the other, filled with a galaxy of worlds, all this universe, from Siva down to the earth, are all established in me. [10]
Whatever is seen in this world, whatever is heard in this world, whatever shines, conceptualised as inside and outside, all these are pervaded by me, the all-pervading One. Realise this. [11]
Though considering himself the Self, He desires to attain that Siva, the Supreme Self, as one apart. Whoever contemplates on Siva thus in delusion, will not attain Sivahood by such contemplation – know this. [12]
“Siva is other than I; I am other than Siva” – uproot this attitude of differentiation. “I indeed am that Siva” – this conviction that is non-dual, ever practice. [13]
Full of this non-dual conviction, he who, everywhere, abides ever in the Self, shall see, in all things, in all bodies, only that Siva-self -- of this, there is no doubt. [14]
Whoever has this conviction always, of the one Self, shall rid himself of delusion, and dual perception. That yogi will attain to omniscience – so it is said in the Vedas. This You should know. [15]
He who is praised in all scriptures as the unborn, the Ishvara, that formless and attributeless Self, He indeed am I – there is no doubt about this. [16]
Only he who does not know his true nature is the jiva that is subject to the dharmas (characteristic) of birth, death and so on. He who knows his true Self is one who is eternal, he is the pure, He is Siva. Without doubt, know this. [17]
Hence, what men of discrimination should enquire carefully and directly realise is the Self; that itself shines twofold, as the transcendental and the inferior divisions, the gross and the subtle. [18]
The Supreme nirvana is the higher, the inferior is manifest as the creation, mantras are spoken of as its gross form, what abides in changeless awareness is the subtle. [19]
Shanmukha! Without realising It (Atma), what avails explanations thereof in endless ways? Tell me! All these are only a wonderful display of words, the cause for the delusion of the mind. [20]
All the dharmas (qualities) abide in the Self. Whichever of them the jiva imagines, whereby he concentrates his thoughts again and again on it, he will attain that object – there is no doubt of this. [21]
Thus has been told by me as the knowledge of the Self what has been gathered succinctly in a condensed form. All, by any means, is of the nature of the Self. Realising this, may You ever be strengthened in the thoughts of the Self. [22]
The Deities, the Vedas, the fire sacrifices, the various gifts to priests in the course of their performance – none of this exists there (in the nature of the Self). Be tuned to the blemishless, omni-faceted, steadfast knowledge of the Self. [23]
To the jiva drowning in the vast ocean of the birth-death cycle, and seeking a refuge, what affords refuge is only that knowledge of the Self, not anything else -- know this. [24]
He who becomes of the nature of the Supreme and realises it as it really is, shall, though experiencing all changing states, attain liberation without effort – be aware of this. [25]
There is no greater blessing anywhere, apart from the gaining of the Self. Meditate ever on the Self. He, who is the Self, He indeed is the one all-pervasive Supreme Self – be aware of this. [26]
It is not the prana (the vital air that circulates), nor the apana (the air that travels down) even, nor the instruments superior even to these, the senses, mind and such. Reach ever for the thought of the Self.That is the omniscient and the perfect. [27]
It is neither inside nor outside, not afar, nor nearby, nor does it fit in any place. That Supreme is formless, all pervasive and effulgent, direct Your thoughts ever to it. [28]
It is across, above, and below, inside and outside, which are divisions, ever established firmly everywhere – the void, the self-luminous Self. Ever mediate on that more and more. [29]
Not a void, not a non-void, it is also the non-void, and the void, pervasive everywhere, but without predilections – ever think of this Self. [30]
Affliction-less, and without any support for itself, bereft of caste, name, and form – that taintless, attributeless Self should You unceasingly meditate upon. [31]
With no refuge, with nothing to support it, beyond the range of comprehension, without parallel, faultless by nature, the eternal – the Self that is so, meditate upon it joyfully, forever. [32]
Embracing dispassion and thus desisting from all karmic activity, shying away from society, one should, thereafter, ever meditate upon the Self within oneself, in oneself, by oneself – be aware of this. [33]
Country and lineage, the traditional castes and style of life, effacing various thoughts arising in the wake of these, the wise man should meditate daily, upon his (real) nature. [34]
“This is the mantra”, “this is the Deity”, “This is indeed what is called meditation”, “This indeed is tapas” – casting afar all such thoughts, concentrate on the nature of Your own Self. [35]
The Self is without thought. Make it impossible for the thought-oriented (mind) to think at all. Make the mind that thinks, to get settled on the Self. Let not the mind think of anything else. [36]
The Self is not something that can be thought of nor is it something that cannot be thought of. It is not thought itself, it is indeed itself thought – what does not lean towards any of the above, the Supreme that is the Self, ever meditate upon it. [37]
Meditate ever on that which is beyond the reach of the mind, allowing no refuge for the mind. The joy that is attained in abundance in that Self, that is beyond all verities and complete. [38]
Without any differences, and beyond the reach of thinking, without any precedent, without anything similar, that which is the utmost frontier and extolled as the supreme bliss, be immersed in it. [39]
Discarding all desire for objects, destroying the modes of the mind, the non-dual state of being the One, when the mind ceases to be, is the one called supreme bliss. [40]
All directions, all places, all times are conducive for the yoga of the Self, so say the scriptures. Differences of castes and orders of life and such, cannot cause any differences in the least to the nature of knowledge. [41]
The colour of milk is one, the colours of the cows many, so is the nature of knowledge, observe the wise ones. Beings of various marks and attributes, are like the cows, their realisation is the same; this is an example we should know. [42]
Brahman intimately pervades all, it shines with faces in all directions. Established in it without a pause, think not of differences such as regions and directions. [43]
In this world itself, there is no mark, lifestyle, or tradition, for the one who becomes of the nature of the Self. He has nothing to gain by any action of his; no action need he perform, nor any injunctions prescribing actions apply to him – know this. [44]
Moving or standing or sleeping, waking or taking food or water, in the face of the wind, the cold and the sun, unaffected will he be, in any state, at any time. [45]
Fear, indigence, sickness, burning fever, indigestion – even when all these affect, one established in the Self, peaceful and shining full, He is never at his wit’s end on any count; he will savour the satisfaction of the Self. [46]
Whether going forward or returning, I am not the one that moves forward or back. When enquired into there is no going or coming. In the ever changing dharma of Prakrti, the cause of illusive creation, I never was immersed, nor am I now. [47]
All activities prescribed are the work of Prakrti, the illusion. Prakrti, so spoken of, is the source of all action. “I am the immaculate”, “I am the actionless”, thus indeed will reflect the wise man, the knower of truth. [48]
For him there is no bondage of Prakrti, the delusion. He has earned the name of the liberated one. He shall never be touched by the defects spoken of as the action of Prakrti. [49]
The manner in which a lamp shines, destroying darkness with its light – in like manner, by destroying the enveloping darkness, arising from inexplicable ignorance, the Self, of the nature of the pure light of knowledge shines. [50]
Even as the lamp, with the fuel of ghee spent, attains nirvana (peace), the yogi, continuously contemplating on the Truth of the Self, will be at peace in the Self. Nothing greater is there to be attained than the Self – this is the truth. [51]
When the pot is carried, the space within the pot, though conceived of as carried: is it not the pot only that is carried? The Self too, like space, remains motionless. [52]
When the pot breaks, the space in the pot merges one with the great Space. When the inert body passes away, the Self, seemingly in the body, becomes immediately one with the Supreme Self. [53]
Thus, the Lord who is omniscient spoke with authority then: “One who is liberated, severed from all bondage, becomes all pervasive, endless, with absolute Awareness”. [54]
Discarding totally all the Agamas, attaining the pure samadhi of Atma yoga, realising, by due enquiry, there is nothing else greater than this, destroy all wrong ideas, in the mind, of differences. [55]
Meditating continuously on the great Knowledge thus, that yogi who attains ever the bodiless nature, that pure jnani whose dharma is the dharma of That (bodiless nature) alone, is the liberated one, shining inside and out, reaching across to every place. [56]
Omniscience and bliss, and mature wisdom, remaining independent, limitless strength – attaining all these, he shines ever, the Self without afflictions. With an immaculate body, he, as the Self, merges in Siva. [57]
Japa of the name, worship, bathing in holy waters, ritual sacrifices, none of these or others are needed. The fruits of dharma and adharma, water oblations to forefathers, none of these are for him. [58]
No injunctions for observance, no fasts, nothing required by way of getting into or out of (any action), no vows of celibacy for him, know this. [59]
Not having any recourse to falling into the fire or water, or falling from the mountain top, enjoy the feast of the Knowledge of Siva, eternal and pure. Rid of the rules applying to all creation, move about as You please. [60]
I tell You this is the Truth, the Truth, the Truth, thrice over. There is nothing greater than this, nothing greater is there to be known, nothing at all, nowhere ever. [61]
Rid of any blemish, rid of ignorance, with pure intellect, being the pure Self, by the pure conviction that all that is seen is pure, meditating on the immaculate nature, he shall attain Awareness. [62]
Om Namah Sivayah
Om Namoh Bhagavateh Rudrayah
Om Namoh Narayanaya
Maha Siva Ratri Revealed - How to attain Self Realization?
Maha Siva ratri - Introduction
This falls on the 13th (or 14th) day of the dark half of Phalgun (February-March). The name means "the night of Shiva". This is a festival observed in honour of Lord Shiva. People observe a strict fast on this day. The Shiva Lingam is worshipped throughout the night by washing it every three hours with milk, curd, honey, rose water, etc., whilst the chanting of the Mantra Om Namah Shivaya continues. Offerings of bael leaves are made to the Lingam. Bael leaves are very sacred as, it is said, Lakshmi resides in them.
Hymns in praise of Lord Shiva, such as the Shiva Mahimna Stotra of Pushpadanta or Ravana's Shiva Tandava Stotra are sung with great fervour and devotion. People repeat the Panchakshara Mantra, Om Namah Shivaya. He who utters the Names of Shiva during Shivaratri, with perfect devotion and concentration, is freed from all sins.
The Story of King Chitrabhanu
Once upon a time King Chitrabhanu of the Ikshvaku dynasty, who ruled over the whole of Jambudvipa, was observing a fast with his wife, it being the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the court of the king.
The sage asked, "O king! why are you observing a fast today?"
King Chitrabhanu explained why. He had the gift of remembering the incidents of his previous birth.
The king said to the sage: "In my past birth I was a hunter in Varanasi. My name was Suswara. My livelihood was to kill and sell birds and animals. One day I was roaming the forests in search of animals. I was overtaken by the darkness of night. Unable to return home, I climbed a tree for shelter. It happened to be a bael tree. I had shot a deer that day but I had no time to take it home. I bundled it up and tied it to a branch on the tree. As I was tormented by hunger and thirst, I kept awake throughout the night. I shed profuse tears when I thought of my poor wife and children who were starving and anxiously awaiting my return. To pass away the time that night I engaged myself in plucking the bael leaves and dropping them down onto the ground.
"The day dawned. I returned home and sold the deer. I bought some food for myself and for my family. I was about to break my fast when a stranger came to me, begging for food. I served him first and then took my food.
"At the time of death, I saw two messengers of Lord Shiva. They were sent down to conduct my soul to the abode of Lord Shiva. I learnt then for the first time of the great merit I had earned by the unconscious worship of Lord Shiva during the night of Shivaratri. They told me that there was a Lingam at the bottom of the tree. The leaves I dropped fell on the Lingam. My tears which I had shed out of pure sorrow for my family fell onto the Lingam and washed it. And I had fasted all day and all night. Thus did I unconsciously worship the Lord.
"I lived in the abode of the Lord and enjoyed divine bliss for long ages. I am now reborn as Chitrabhanu."
Maha Siva ratri and the attainment of turiya state
The wild animals that the hunter fought with are lust, anger, greed, infatuation, jealousy and hatred. The jungle is the fourfold mind, consisting of the subconscious mind, the intellect, the ego and the conscious mind. It is in the mind that these "wild animals" roam about freely. They must be killed. The hunter was pursuing them to kill his desires. You have to conquer these evil tendencies first.
The hunter Suswara had a pleasant melodious voice. If a person practices Yama and Niyama and is ever conquering his evil tendencies, he will develop certain external marks of a Yogi. The first marks are lightness of the body, health, steadiness, clearness of countenance and a pleasant voice. This stage has been spoken of in detail in the Swetaswatara Upanishad. The hunter or the Yogi had for many years practised Yoga and had reached the first stage. So he is given the name Suswara.
The hunter’s birthplace is Varanasi. The Yogis call the Ajna Chakra by the name Varanasi. This is the point midway between the eyebrows. It is regarded as the meeting place of the three nerve currents (Nadis), namely, the Ida, Pingala and the Sushumna. An aspirant is instructed to concentrate on that point. That helps him to conquer his desires and evil qualities like anger and so on. It is there that he gets a vision of the Divine Light within.
Why did the hunter climb the Bael tree in the night? Bael leaf has three leaves on one stalk. The tree represents the spinal column. The leaves are threefold. They represent the Ida, Pingala and Sushumna Nadis, which are the regions for the activity of the moon, the sun and fire respectively, or which may be thought of as the three eyes of Shiva. The climbing of the Bael tree by the hunter is meant to represent the ascension of the Kundalini Shakti, the serpentine power, from the lowest nerve centre called the Muladhara to the Ajna Chakra. That is the work of the Yogi.
Why did the hunter stay awake in the night? Night / darkness represents ignorance in the yogi. Day light represents the wisdom which glows as bright as a billion Suns. The Yogi was in the waking state when he began his meditation. He bundled up the birds and the animals he had slain and, tying them on a branch of the tree, he rested there. That means he had fully conquered his thoughts and rendered them inactive. He had gone through the steps of Yama, Niyama, Pratyahara, etc. On the tree he was practising concentration and meditation. When he felt sleepy, it means that he was about to lose consciousness and go into deep sleep. So he was determined to keep awake.
Why did the hunter weep for his wife and children? His wife and children are none other than the world. One who seeks the Grace of God must become an embodiment of love. He must have an all-embracing sympathy that comes out of pure divine love. His shedding of tears is symbolical of his universal love. In Yoga also, one cannot have illumination without Divine Grace. Without practising universal love, one cannot win that Grace. One must perceive one's own Self everywhere. The preliminary stage is to identify one's own mind with the minds of all created beings. That is fellow-feeling or sympathy. Then one must rise above the limitations of the mind and merge it in the Self. That happens only in the stage of Samadhi, not earlier.
Why did the hunter pluck and drop the bael leaves? The yogi had no extraneous thoughts. He was not even conscious of what he was doing. All his activity was confined to the three Nadis. The leaves represent the three Nadis. The dawning of day symbolises the entrance into the Fourth state called Turiya or superconsciousness.
Why did the hunter come down and saw the Lingam? In the Turiya state, the yogi saw the Shiva Lingam or the mark of Shiva in the form of the inner lights. In other words, he had the vision of the Lord. That was an indication to him that he would realise the supreme, eternal abode of Lord Shiva in course of time.
Why does the hunter go home and feed a stranger? A stranger is one whom you have not seen before. The stranger is none other than the hunter himself reborn as a complete Yogi, and transformed into a new person. The food was the likes and dislikes which he had killed the previous night. Food represents the karma that was accumulated by the hunter.
Why did the hunter not consume the whole food? A little karma because of his unfulfilled desires still remained. That was why he had to be reborn as King Chitrabhanu. Going to the world of Shiva (Salokya) is not enough to prevent this. There are other stages besides Salokya. These are Samipya, Sarupya and finally Sayujya.
There are four types of salvation known as salokya, samipya, sarupya, and sayujya. This is purely a devotee’s idea, of closeness to God by degrees of nearness.
To live in the same domain as God is one kind of attainment. If God is in heaven, you also are in heaven; you may not be very near God, you may be far away, but you are in the same kingdom; where the king rules, that country is your abode also; you may not be able to see the king but you are happy that you are in the same land which is ruled by the king. This is salokya mukti. This is also a great thing. After all, you are in the Land of God though you may not see God.
Samipya means nearness to God; you are living just by the side of the Ruler of the country; you will feel some elation - the King’s Palace is just here and I am here. Though you have nothing to do with that Palace, you will gain nothing by the nearness, but the mind will say ‘I am so near the Palace of the King; He is here only!’ Thus, nearness to God also is a stage in liberation. This is samipya, closeness.
Still greater freedom is sarupya, assuming the same form of God; you become an ambassador of God. God has given you the powers which He wields. The ambassador has practically all the powers of the kingdom which he represents; he can speak for the whole country of which he is the ambassador. The last one is sayujya, merging in God, the Highest attainment.
Om Namoh Sivayah
Om Namoh Bhagavateh Rudrayah
Om Namoh Narayanaya
This falls on the 13th (or 14th) day of the dark half of Phalgun (February-March). The name means "the night of Shiva". This is a festival observed in honour of Lord Shiva. People observe a strict fast on this day. The Shiva Lingam is worshipped throughout the night by washing it every three hours with milk, curd, honey, rose water, etc., whilst the chanting of the Mantra Om Namah Shivaya continues. Offerings of bael leaves are made to the Lingam. Bael leaves are very sacred as, it is said, Lakshmi resides in them.
Hymns in praise of Lord Shiva, such as the Shiva Mahimna Stotra of Pushpadanta or Ravana's Shiva Tandava Stotra are sung with great fervour and devotion. People repeat the Panchakshara Mantra, Om Namah Shivaya. He who utters the Names of Shiva during Shivaratri, with perfect devotion and concentration, is freed from all sins.
The Story of King Chitrabhanu
Once upon a time King Chitrabhanu of the Ikshvaku dynasty, who ruled over the whole of Jambudvipa, was observing a fast with his wife, it being the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the court of the king.
The sage asked, "O king! why are you observing a fast today?"
King Chitrabhanu explained why. He had the gift of remembering the incidents of his previous birth.
The king said to the sage: "In my past birth I was a hunter in Varanasi. My name was Suswara. My livelihood was to kill and sell birds and animals. One day I was roaming the forests in search of animals. I was overtaken by the darkness of night. Unable to return home, I climbed a tree for shelter. It happened to be a bael tree. I had shot a deer that day but I had no time to take it home. I bundled it up and tied it to a branch on the tree. As I was tormented by hunger and thirst, I kept awake throughout the night. I shed profuse tears when I thought of my poor wife and children who were starving and anxiously awaiting my return. To pass away the time that night I engaged myself in plucking the bael leaves and dropping them down onto the ground.
"The day dawned. I returned home and sold the deer. I bought some food for myself and for my family. I was about to break my fast when a stranger came to me, begging for food. I served him first and then took my food.
"At the time of death, I saw two messengers of Lord Shiva. They were sent down to conduct my soul to the abode of Lord Shiva. I learnt then for the first time of the great merit I had earned by the unconscious worship of Lord Shiva during the night of Shivaratri. They told me that there was a Lingam at the bottom of the tree. The leaves I dropped fell on the Lingam. My tears which I had shed out of pure sorrow for my family fell onto the Lingam and washed it. And I had fasted all day and all night. Thus did I unconsciously worship the Lord.
"I lived in the abode of the Lord and enjoyed divine bliss for long ages. I am now reborn as Chitrabhanu."
Maha Siva ratri and the attainment of turiya state
The wild animals that the hunter fought with are lust, anger, greed, infatuation, jealousy and hatred. The jungle is the fourfold mind, consisting of the subconscious mind, the intellect, the ego and the conscious mind. It is in the mind that these "wild animals" roam about freely. They must be killed. The hunter was pursuing them to kill his desires. You have to conquer these evil tendencies first.
The hunter Suswara had a pleasant melodious voice. If a person practices Yama and Niyama and is ever conquering his evil tendencies, he will develop certain external marks of a Yogi. The first marks are lightness of the body, health, steadiness, clearness of countenance and a pleasant voice. This stage has been spoken of in detail in the Swetaswatara Upanishad. The hunter or the Yogi had for many years practised Yoga and had reached the first stage. So he is given the name Suswara.
The hunter’s birthplace is Varanasi. The Yogis call the Ajna Chakra by the name Varanasi. This is the point midway between the eyebrows. It is regarded as the meeting place of the three nerve currents (Nadis), namely, the Ida, Pingala and the Sushumna. An aspirant is instructed to concentrate on that point. That helps him to conquer his desires and evil qualities like anger and so on. It is there that he gets a vision of the Divine Light within.
Why did the hunter climb the Bael tree in the night? Bael leaf has three leaves on one stalk. The tree represents the spinal column. The leaves are threefold. They represent the Ida, Pingala and Sushumna Nadis, which are the regions for the activity of the moon, the sun and fire respectively, or which may be thought of as the three eyes of Shiva. The climbing of the Bael tree by the hunter is meant to represent the ascension of the Kundalini Shakti, the serpentine power, from the lowest nerve centre called the Muladhara to the Ajna Chakra. That is the work of the Yogi.
Why did the hunter stay awake in the night? Night / darkness represents ignorance in the yogi. Day light represents the wisdom which glows as bright as a billion Suns. The Yogi was in the waking state when he began his meditation. He bundled up the birds and the animals he had slain and, tying them on a branch of the tree, he rested there. That means he had fully conquered his thoughts and rendered them inactive. He had gone through the steps of Yama, Niyama, Pratyahara, etc. On the tree he was practising concentration and meditation. When he felt sleepy, it means that he was about to lose consciousness and go into deep sleep. So he was determined to keep awake.
Why did the hunter weep for his wife and children? His wife and children are none other than the world. One who seeks the Grace of God must become an embodiment of love. He must have an all-embracing sympathy that comes out of pure divine love. His shedding of tears is symbolical of his universal love. In Yoga also, one cannot have illumination without Divine Grace. Without practising universal love, one cannot win that Grace. One must perceive one's own Self everywhere. The preliminary stage is to identify one's own mind with the minds of all created beings. That is fellow-feeling or sympathy. Then one must rise above the limitations of the mind and merge it in the Self. That happens only in the stage of Samadhi, not earlier.
Why did the hunter pluck and drop the bael leaves? The yogi had no extraneous thoughts. He was not even conscious of what he was doing. All his activity was confined to the three Nadis. The leaves represent the three Nadis. The dawning of day symbolises the entrance into the Fourth state called Turiya or superconsciousness.
Why did the hunter come down and saw the Lingam? In the Turiya state, the yogi saw the Shiva Lingam or the mark of Shiva in the form of the inner lights. In other words, he had the vision of the Lord. That was an indication to him that he would realise the supreme, eternal abode of Lord Shiva in course of time.
Why does the hunter go home and feed a stranger? A stranger is one whom you have not seen before. The stranger is none other than the hunter himself reborn as a complete Yogi, and transformed into a new person. The food was the likes and dislikes which he had killed the previous night. Food represents the karma that was accumulated by the hunter.
Why did the hunter not consume the whole food? A little karma because of his unfulfilled desires still remained. That was why he had to be reborn as King Chitrabhanu. Going to the world of Shiva (Salokya) is not enough to prevent this. There are other stages besides Salokya. These are Samipya, Sarupya and finally Sayujya.
There are four types of salvation known as salokya, samipya, sarupya, and sayujya. This is purely a devotee’s idea, of closeness to God by degrees of nearness.
To live in the same domain as God is one kind of attainment. If God is in heaven, you also are in heaven; you may not be very near God, you may be far away, but you are in the same kingdom; where the king rules, that country is your abode also; you may not be able to see the king but you are happy that you are in the same land which is ruled by the king. This is salokya mukti. This is also a great thing. After all, you are in the Land of God though you may not see God.
Samipya means nearness to God; you are living just by the side of the Ruler of the country; you will feel some elation - the King’s Palace is just here and I am here. Though you have nothing to do with that Palace, you will gain nothing by the nearness, but the mind will say ‘I am so near the Palace of the King; He is here only!’ Thus, nearness to God also is a stage in liberation. This is samipya, closeness.
Still greater freedom is sarupya, assuming the same form of God; you become an ambassador of God. God has given you the powers which He wields. The ambassador has practically all the powers of the kingdom which he represents; he can speak for the whole country of which he is the ambassador. The last one is sayujya, merging in God, the Highest attainment.
Om Namoh Sivayah
Om Namoh Bhagavateh Rudrayah
Om Namoh Narayanaya
Power of Narayana Mantra
The Story of Ajamila - Sannyasi Ratnashakti
Ajamila was a Brahmana, who lived in the city of Kanya Kubja many, many years ago. Due to his birth, parentage and social upbringing, he was a young man who maintained all the practices and observances of a righteous life. He was virtuous and pure hearted, lived in an austere way, was learned in the Vedas and other scriptures and followed the ways of conduct written there. He accorded due respect to his parents and elders, was friendly and helpful to all, moderate in his speech and had his senses well under control. One day, however, he was lead off in a most unruly fashion by the senses and the mind, leaving behind the scriptures, the study and the observances. He took up a lifestyle the very opposite of austere. He fell in love with a prostitute and without any real way to support her and the ten sons they eventually had, he took to gambling, highway robbery, stealing and corruption. So he spent the remainder of his years until he was eighty-eight years old, when our story begins.
Narayana, the youngest son, was most dear to his parents. His father, Ajamila, was completely besotted by him. Absorbed in his life, Ajamila was completely unaware of greater forces at work. He did not feel his lifetime ebbing away and he did not even consider that his own death was approaching. One day there appeared three of the fiercest creatures imaginable, carrying huge ropes, grinning and beckoning horribly. Ajamila did not even recognize the attendants of Yama (the Lord of Death).
Struck with fright, he screamed aloud to his child playing nearby, "Narayana, Narayana." At this cry from the dying man (who hadn't even realized he was dying), the attendants of Lord Vishnu came rushing to Ajamila's side, blocking the attendants of Yama, who roared angrily, "Who are you to obstruct the order of Dharmaraja, the Lord of Justice?" The attendants of Lord Vishnu, however, were equally adamant, and replied challengingly, "If you are indeed the attendants of Lord Dharmaraja, then you would be able to tell us the essence of dharma and its signs."
A heated debate began on dharma and adharma, and the effects of acts of merit and demerit. The attendants of Yama recounted Ajamila's previous history, which even by the simplest calculations of accumulated merit and demerit didn't look very promising. They argued that his unrighteous conduct far outweighed and negated his observances of the Vedas and other scriptures. Also, they argued, the lords of Vishnu had no right to interfere in the first place, as Ajamila had just been calling his son. Yet Vishnu's attendants stood firm, and proclaimed, "Whosoever utters the Lord's name, even by accident, calls for protection." Furthermore, they countered, "As a fire consumes fuel, so the Lord's name, whether chanted with or without knowledge of the greatness of the name, destroys the unrighteous elements in a person. A powerful medicine, though taken by someone unaware of its properties, is still effective."
Defeated, the attendants of Yama returned empty-handed. Ajamila immediately left for Haridwar, where he sat on the banks of the river practising the yoga of devotion.
For those who aspire for liberation, there is nothing more powerful than the chanting of the Lord's name. If this can rescue Ajamila, the Srimad Bhagavata tells us, what to say of the results that can be obtained by chanting the name of Hari with faith and devotion.
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Aum Namoh Narayanaya
Aum Namoh Sri Satya Narayanaya
Ajamila was a Brahmana, who lived in the city of Kanya Kubja many, many years ago. Due to his birth, parentage and social upbringing, he was a young man who maintained all the practices and observances of a righteous life. He was virtuous and pure hearted, lived in an austere way, was learned in the Vedas and other scriptures and followed the ways of conduct written there. He accorded due respect to his parents and elders, was friendly and helpful to all, moderate in his speech and had his senses well under control. One day, however, he was lead off in a most unruly fashion by the senses and the mind, leaving behind the scriptures, the study and the observances. He took up a lifestyle the very opposite of austere. He fell in love with a prostitute and without any real way to support her and the ten sons they eventually had, he took to gambling, highway robbery, stealing and corruption. So he spent the remainder of his years until he was eighty-eight years old, when our story begins.
Narayana, the youngest son, was most dear to his parents. His father, Ajamila, was completely besotted by him. Absorbed in his life, Ajamila was completely unaware of greater forces at work. He did not feel his lifetime ebbing away and he did not even consider that his own death was approaching. One day there appeared three of the fiercest creatures imaginable, carrying huge ropes, grinning and beckoning horribly. Ajamila did not even recognize the attendants of Yama (the Lord of Death).
Struck with fright, he screamed aloud to his child playing nearby, "Narayana, Narayana." At this cry from the dying man (who hadn't even realized he was dying), the attendants of Lord Vishnu came rushing to Ajamila's side, blocking the attendants of Yama, who roared angrily, "Who are you to obstruct the order of Dharmaraja, the Lord of Justice?" The attendants of Lord Vishnu, however, were equally adamant, and replied challengingly, "If you are indeed the attendants of Lord Dharmaraja, then you would be able to tell us the essence of dharma and its signs."
A heated debate began on dharma and adharma, and the effects of acts of merit and demerit. The attendants of Yama recounted Ajamila's previous history, which even by the simplest calculations of accumulated merit and demerit didn't look very promising. They argued that his unrighteous conduct far outweighed and negated his observances of the Vedas and other scriptures. Also, they argued, the lords of Vishnu had no right to interfere in the first place, as Ajamila had just been calling his son. Yet Vishnu's attendants stood firm, and proclaimed, "Whosoever utters the Lord's name, even by accident, calls for protection." Furthermore, they countered, "As a fire consumes fuel, so the Lord's name, whether chanted with or without knowledge of the greatness of the name, destroys the unrighteous elements in a person. A powerful medicine, though taken by someone unaware of its properties, is still effective."
Defeated, the attendants of Yama returned empty-handed. Ajamila immediately left for Haridwar, where he sat on the banks of the river practising the yoga of devotion.
For those who aspire for liberation, there is nothing more powerful than the chanting of the Lord's name. If this can rescue Ajamila, the Srimad Bhagavata tells us, what to say of the results that can be obtained by chanting the name of Hari with faith and devotion.
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Aum Namoh Narayanaya
Aum Namoh Sri Satya Narayanaya
Worlds powerful sacrifice or service
What is the World's Powerful Service?
Service to mankind is greatest Service to God. Service to mankind is the greatest service in the world. Service can be rendered in different ways.
1) Gift of Education is the greatest service that can be rendered to human beings. Only by gifting knowledge and education, people are capable of performing their job and duties.
2) Gift of food to fight hunger.
3) Gift of money to charities for the needy and homeless people.
4) Gift of health and taking care of Old people and people with disabilities.
What is the World's Powerful Sacrifice?
Service or Sacrifice of knowledge is the greatest sacrifice in the world. Gift of knowledge, education and books to kids, poor people and the less fortunate. When you gift knowledge it is passed from generation to generation. Knowledge helps rid of poverty in the World. All the greatest civilizations in the World have placed tremendous effort and emphasis on Knowledge.
What is the World's Powerful Charity?
Charities in the Order of importance to the service to the World.
1) Charity of Knowledge or Education. Charity to Schools and books.
2) Charity of your Organs after death to Hospitals.
3) Charity of food to fight hunger.
4) Charity of Health to take care of Elders, Old people and People with disabilities.
5) Charity of money to the needy and homeless people.
Sacrifice of Knowledge
Sacrifices performed in knowledge lead one to higher platforms of transcendental knowledge. Sacrifices sometimes take different forms according to the particular faith of the performer. When one's faith reaches the stage of transcendental knowledge, the performer of sacrifices should be considered more advanced than those who simply sacrifice material possessions without such knowledge, for without attainment of knowledge, sacrifices remain on the material platform and bestow no spiritual benefit.
Sacrifice of desires
Sacrifice the desires is the greatest sacrifice for the spiritual growth. Renounce the results of both the good and evil. When there is no desire, there is no anger or fear. Meditation and self control helps in detachment from material, people and nature. Self control and meditation helps in right discrimination which gives eternal peace.
Withdraw your senses and be detached from the illusions on nature. When you withdraw your senses from the objects on nature, attraction and desire goes away. When you stay detached from the objects of desire, there is no pride, no jealousy and you realize you possess nothing.
The work of the nature is to create Attraction and desire which creates anger, delusion, memory loss and aversion which corrupts the senses, mind and reason. Perform actions as a sacrifice to the Almighty God. Perform your duties disinterestedly without expecting results.
Controlling the senses helps in slaying the desire and helps attaining wisdom. Beyond senses is mind, beyond mind is intellect, beyond intellect is GOD.
Sacrifice your actions, senses, powers, wealth and wisdom in the altar of the almighty. The hero whose soul is unmoved by circumstance, who accepts pleasure and pain with equanimity, only he is fit for immortality.
You only have the right to work, but none to the fruit thereof. Let not then the fruit of your action be your motive; nor yet be thou enamored of inaction. Perform all your actions with mind concentrated on the Divine, renouncing attachment and looking upon success and failure with an equal eye. Spirituality implies equanimity.
Physical action is far inferior to an intellect concentrated on the Divine. Have recourse then to Pure Intelligence. It is only the petty-minded who work for reward.
When a man attains to Pure Reason, he renounces in this world the results of good and evil alike. Cling thou to Right Action. Spirituality is the real art of living.
He who wherever he goes is attached to no person and to no place by ties of flesh; who accepts good and evil alike, neither welcoming the one nor shrinking from the other – take him to be one who is merged in the Infinite.
He who can withdraw his senses from the attraction of their objects, as the tortoise draws his limbs within its shell – take it that such a one has attained Perfection.
When a man dwells on the objects of sense, he creates an attraction for them; attraction develops into desire, and desire breeds anger. Anger induces delusion; delusion, loss of memory; through loss of memory, reason is shattered; and loss of reason leads to destruction.
But the self-controlled soul, who moves amongst sense objects, free from either attachment or repulsion, he wins eternal Peace. Having attained Peace, he becomes free from misery; for when the mind gains peace, right discrimination follows. He who is happy within his Self and has found Its peace, and in whom the inner light
shines, he attains Eternal Bliss and realizes the Spirit Itself.
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
OM Namoh Narayanaya
OM Namoh Satya Narayanaya
Service to mankind is greatest Service to God. Service to mankind is the greatest service in the world. Service can be rendered in different ways.
1) Gift of Education is the greatest service that can be rendered to human beings. Only by gifting knowledge and education, people are capable of performing their job and duties.
2) Gift of food to fight hunger.
3) Gift of money to charities for the needy and homeless people.
4) Gift of health and taking care of Old people and people with disabilities.
What is the World's Powerful Sacrifice?
Service or Sacrifice of knowledge is the greatest sacrifice in the world. Gift of knowledge, education and books to kids, poor people and the less fortunate. When you gift knowledge it is passed from generation to generation. Knowledge helps rid of poverty in the World. All the greatest civilizations in the World have placed tremendous effort and emphasis on Knowledge.
What is the World's Powerful Charity?
Charities in the Order of importance to the service to the World.
1) Charity of Knowledge or Education. Charity to Schools and books.
2) Charity of your Organs after death to Hospitals.
3) Charity of food to fight hunger.
4) Charity of Health to take care of Elders, Old people and People with disabilities.
5) Charity of money to the needy and homeless people.
Sacrifice of Knowledge
Sacrifices performed in knowledge lead one to higher platforms of transcendental knowledge. Sacrifices sometimes take different forms according to the particular faith of the performer. When one's faith reaches the stage of transcendental knowledge, the performer of sacrifices should be considered more advanced than those who simply sacrifice material possessions without such knowledge, for without attainment of knowledge, sacrifices remain on the material platform and bestow no spiritual benefit.
Sacrifice of desires
Sacrifice the desires is the greatest sacrifice for the spiritual growth. Renounce the results of both the good and evil. When there is no desire, there is no anger or fear. Meditation and self control helps in detachment from material, people and nature. Self control and meditation helps in right discrimination which gives eternal peace.
Withdraw your senses and be detached from the illusions on nature. When you withdraw your senses from the objects on nature, attraction and desire goes away. When you stay detached from the objects of desire, there is no pride, no jealousy and you realize you possess nothing.
The work of the nature is to create Attraction and desire which creates anger, delusion, memory loss and aversion which corrupts the senses, mind and reason. Perform actions as a sacrifice to the Almighty God. Perform your duties disinterestedly without expecting results.
Controlling the senses helps in slaying the desire and helps attaining wisdom. Beyond senses is mind, beyond mind is intellect, beyond intellect is GOD.
Sacrifice your actions, senses, powers, wealth and wisdom in the altar of the almighty. The hero whose soul is unmoved by circumstance, who accepts pleasure and pain with equanimity, only he is fit for immortality.
You only have the right to work, but none to the fruit thereof. Let not then the fruit of your action be your motive; nor yet be thou enamored of inaction. Perform all your actions with mind concentrated on the Divine, renouncing attachment and looking upon success and failure with an equal eye. Spirituality implies equanimity.
Physical action is far inferior to an intellect concentrated on the Divine. Have recourse then to Pure Intelligence. It is only the petty-minded who work for reward.
When a man attains to Pure Reason, he renounces in this world the results of good and evil alike. Cling thou to Right Action. Spirituality is the real art of living.
He who wherever he goes is attached to no person and to no place by ties of flesh; who accepts good and evil alike, neither welcoming the one nor shrinking from the other – take him to be one who is merged in the Infinite.
He who can withdraw his senses from the attraction of their objects, as the tortoise draws his limbs within its shell – take it that such a one has attained Perfection.
When a man dwells on the objects of sense, he creates an attraction for them; attraction develops into desire, and desire breeds anger. Anger induces delusion; delusion, loss of memory; through loss of memory, reason is shattered; and loss of reason leads to destruction.
But the self-controlled soul, who moves amongst sense objects, free from either attachment or repulsion, he wins eternal Peace. Having attained Peace, he becomes free from misery; for when the mind gains peace, right discrimination follows. He who is happy within his Self and has found Its peace, and in whom the inner light
shines, he attains Eternal Bliss and realizes the Spirit Itself.
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
OM Namoh Narayanaya
OM Namoh Satya Narayanaya
Satya Narayana Puja
The story behind the Satyanarayana puja is an interesting one. This puja can be performed any time but it is most powerful when conducted on the day or evening of the full moon. It is typically performed by families to preserve and enhance family harmony and to bring success and enjoyment to all. The performance is simple and fun and all family members take part.
The puja starts by a prayer to Lord Ganesha, the elephant God and remover of all obstacles that may occur as a result of incorrectly performing the puja. This is done by chanting all the names of Lord Ganesha and offering prasad (a food offering, usually consisting of one of Lord Ganesha’s favorite foods – modak, a sugar and coconut mixture, or [lhadu]) and the showering of flower petals.
SatyaNarayana Prasadam
What you need to have:
- Wheat semolina (Thin) - 1 Cup
- Pure ghee – 1 Cup
- Milk – 2 and 1/2 Cups
- 5 Bananas – 250 grams
- Sugar – 1 Cup
Ingredients of Sapatha(prasadam)
What you do with what you have:
1. Place a thick bottomed bowl on medium flame with the above mentioned quantity of ghee. On melting add semolina and fry it till you get a pleasant aroma as you fry for upma.
2. Meanwhile heat milk and bring it to boil. Add boiling milk slowly to the fried Semolina and stir it well in such a way that there are no lumps. Make sure that semolina is cooked well. If Semolina is not cooked some more milk can be added and cooked properly.
3. Add Banana pieces to the cooked semolina and stir it for a while on a low flame till it is cooked for about 3-5 minutes depending upon the quantity one prepares.
4. Add sugar to it and stir it well till the dish releases ghee on the side of the bowl as shown in the image below. Do not drain it and it will seep into it gradually. It should be done on a low flame only. Offer it to the almighty and distribute it as prasad to the gathering.
Ready to serve Sapatha(Puja prasad)
What to remember:
1. Fry semolina in ghee so that it is not raw.
2. Add warm/hot milk only so that there are no lumps. The quantity of milk depends upon the thickness of the semolina. If semolina is not cooked , the dish will turn hard.
3. Cook it on medium/low flame only. For this prasad only 5 ingredients is as per the rituals. The flavour of this dish is unique and awesome. Hence please do not add any dry fruits , Cardamom, saffron etc.
How long it takes: 45 Minutes
Serves 30-40 people
This puja is typically performed by the individuals rather than priests. So it is very accessable, participatory and a joyful time for all.
The story behind the puja is as follows:
The puja itself is from the Skanda Purana. Sutha Puranik-ji, a rishi, narrates the story of a group of rishis who were performing a 1,000 year yagya for the general benefit of mankind. They went to Sutha Puranik-ji, and asked him how an individual having an ethical, life affirming desire, could have that desire fulfilled.
Suta explained that the same question was asked by Narada, who was a great rishi and son of Brahma the creator. Narada is a great character who pops up all throughout the Vedic mythology mostly as in instigator who sets events in motion. He has a fine sense of cosmic mischief.
In this story, Narada had been traveling all over the universe and its many worlds and finally came to Earth (Bhuloka). Here he found that so many people were suffering as they lived through their own karmas from past actions. He was filled with compassion for their suffering and went to find Lord Vishnu to ask him what could be done.
Vishnu and Narada are great friends, and Vishnu asked Narada what he could do for him. Narada explained that there is a special puja called Satyanarayana that can be performed by anyone; not necessarily a priest. It can be done any time and in any place. The results of which are material comfort and spiritual success.
As a part of the puja ritual a series of stories are read which describe some of the experiences of those who have performed the puja. These stories, called the Satyanarayana Katha) are always read as a part of the puja performance.
When you attend a Satyanarayana Puja usually the children take turns reading the stories chapter by chapter. It is fun and adds to the family celebration feeling of the puja.
There was an old and poor Brahmin in the city of Kashi. He was a man of virtue and yet was extremely poor, always begging for his next meal. He came in the guise of an old Brahmin and said to him, “Tell me my friend, what ails you?". The Brahmin replied "I am an old and very poor man and I would be grateful if you can tell me how to get rid of this poverty which does not seem to ever leave me". The Lord replied "Why don’t you perform Sri Satyanarayana Puja?", and He told him how to perform the puja.
The poor Brahmin wanted to do the puja and was thinking about it as he goes to bed, worrying about how to afford the materials for the puja. He could not sleep and again in the morning he had same thoughts but decided not worry and said to himself, "whatever I earn today by begging I shall use it to perform the puja”.
Lord Vishnu likes such simple and sincere feelings of devotion, and does not want our material possessions. He is won only by the genuineness of feelings. That day the poor brahmin got plenty of money while begging and was able to purchase the necessary articles and performed the puja in simple sincerity.
Very soon he overcame his poverty and had all the things of the world he desired. Being devoted, he did not loose sight of what had brought him his wealth, and he continued to perform the puja every month and finally reached moksha too.
Once when this brahmin was performing the Sri Satyanarayana Puja a simple woodcutter passed by his house. He saw the brahmin performing the puja and wanted to know what it is and what are its fruits. The brahmin said, "This is Sri Satyanarayana Puja. Whatever desires you have in your mind and heart will be fulfilled by performing this puja. My own poverty and troubles all ended by my very decision to perform this puja".
On hearing this, the woodcutter bowed before the image of Lord Vishnu, accepted some blessed food (prasadam), and decided to perform this puja next day. He thought in his mind, "Whatever amount I get from the sale of the wood tomorrow, I will use it for the performance of the puja."
That day he was able to sell the wood for twice this usual price. Happily thinking of the Lord Satyanarayana he proceeded to do this puja, and invited his friends and relatives. Thus performing Sri Satyanarayana Puja regularly he became rich and happy and finally reached Satyaloka (heaven).
Suta Puranikji continues the story:
Once there was a good King called Ulkamukha. He was devoted to Truth and balanced living. Everyday he used to go to the temple, worship the Lord, and afterwards distribute alms to the needy.
One day he was performing Sri Satyanarayana Puja on the banks of a river. At that time there came a merchant in a ship loaded with precious goods. He approached the King and wanted to know the details of the Puja and also its fruits.
The King said, "My friend, what we are doing is a puja called Sri Satyanarayana Puja. This is done with a desire to have children, wealth, property, knowledge, and happiness. By performing this ritual, we are worshipping Lord Narayana, the source of Truth and Giver of Blessings to gain his support and protection".
The merchant said, "Please tell me the details as to how to perform this puja because I would like to have children whom I have not been fortunate to have until now."
The King tells him the details of the puja and the merchant returned home. He told the details to his wife and they decided to perform this puja after she became pregnant and delivered a child. Sometime later his wife became pregnant and delivered a girl who was named Kalavathi.
The wife reminded her husband about the puja and he kept postponing it year after year, until his daughter grew of age and was ready to be married. The father found a suitable groom whom she happily marries. The daughter began to live with her husband and enjoyed their life together. But the father again neglected to perform the puja although he had decided to do so at the time of marriage of his daughter.
Lord Vishnu, who never forgets when we make these vows, wanted to remind the merchant. One day, the merchant and his son-in-law were in a city called Ratnasara where King Chandrakethu was the King.
There was a theft at the palace and the burglars were chased hotly by the police. The running thieves knew they were soon to be caught and as they ran, saw the two merchants sleeping beside a tree. The thieves tossed the booty under the tree and ran off.
The police found the two merchants with the stolen goods and they were sent immediately to prison. As he sat in his cell, the merchant suddenly realized that this sudden turn of events was all on account of his forgetting his promise to perform puja to the Lord.
At the same time, back home both Lilavathi and her daughter Kalavathi lost all their belongings due to thefts at home and were rendered beggars. During their desperate wandering to beg for food Kalavathi, the daughter sees Sri Satyanarayana Puja being performed at one house. She goes in, hears the story and details and returns to tell her mother what had taken place.
Lilavathi remembers the unfulfilled vow of her husband and knows that it is their forgetting to do the Puja that had created all these problems. Next day she calls together her relatives and friends and together they find the necessary money to perform the Puja. In her prayers, she begs Vishnu for forgiveness.
Shortly thereafter, the King had a dream that the merchants were innocent. So he starts an inquiry and is soon convinced of their innocence and released them and restores their lost wealth.
Suta Puranik continues the story:
Thus released from the custody the merchants were returning home. They reached the outskirts of their town in their ship. The Lord in order to test them again comes in the form of an old Sanyasi and inquires as to what the cargo in the ship is. The merchant bluffs and says that it contains dried leaves.
The sanyasi says "Tathasthu" (“let it be truth”). When the merchant returns to the ship he finds that it contains only dried leaves. He collapses in astonishment and fright. When he regains his consciousness he realizes that these are doings of the Sanyasi whom he had rudely dismissed earlier. He seeks him out and begs for forgiveness.
The ever-merciful and playful Lord Vishnu in the form of the sanyasi again forgives merchant.
Now that the merchant was near his home town, he sends a messenger in advance to his wife Lilavathi to let her know that they are on their way home. Lilavathi. tells her daughter to complete the Satyanarayana puja they were performing and goes ahead to meet her husband. Kalavathi does the Puja, but in a hurry to meet her husband, she neglects to take the prasadam (blessed food); and when she nears the anchorage, she does not find the ship nor her husband! It seemed to her that that the boat must have sank and her husband drowned. She is in full panic.
The merchant thinks carefully and concludes that it is the daughter’s oversight in not accepting the prasad after the puja that has created this problem and now if she goes and takes the prasad, everything would be all right.
Kalavathi returned to the altar in her home and took some fruit fro the puja table prasad with all faith and reverence. Shortly afterwards, her husband returned and from then onwards the whole family performed Sri Satyanarayana Puja regularly till the end of their life and finally after death they reached Satyaloka.
In the woods of Nemisharanya Suta Puranik-ji continued the story narrating the greatness of this Puja to Shounaka and other Rishis:
In ancient times, there was a King called Angadwaja. He was good and righteous King and yet, as busy as he was, once ignored the proper performance of the puja and neglected to take prasad and had to suffer very dearly because of that.
Once the King was returning from hunting wild animals in the forests of his kingdom. He rested under a tree for a while and noticed that a few yards away a small group of cowherd boys had gathered to perform Sri Satyanarayana Puja. Being poor cow herders, they did not have anything to use for the puja offerings except their daily bread. One among them was acting as their priest and they did their best to perform the puja properly. At the end of their Puja, they offered the prasad to the King who, out of contempt and pride rudely refused it.
He forgot about the incident and went about living his life. Bu t events turned against him and soon all his wealth was lost; his children were angry with him, and discord spread throughout his kingdom. In his despair he began to think that perhaps this loss of good fortune was on account of his contempt for those children’s Puja. Without any delay the King went to that same spot where the cowherd boys had been performing the Puja earlier. He gathered them all around and offered his apologies. Together they performed the Satyanarayana Puja with joy and simplicity.
The King’s wealth returned, and peace returned to his Kingdom and family.
Suta now tells the Rishis that this Puja is especially effective in the time of Kali Yuga. One who reads this story and one who hears it will be rid of all woes and difficulties.
OM SHRI SATHYANARAYANAYA NAMAH
OM SHRI SATHYANARAYANAYA NAMAH
OM SHRI SATHYANARAYANAYA NAMAH
OM NAMOH NARAYANAYA
OM NAMOH NARAYANAYA
OM NAMOH NARAYANAYA
The puja starts by a prayer to Lord Ganesha, the elephant God and remover of all obstacles that may occur as a result of incorrectly performing the puja. This is done by chanting all the names of Lord Ganesha and offering prasad (a food offering, usually consisting of one of Lord Ganesha’s favorite foods – modak, a sugar and coconut mixture, or [lhadu]) and the showering of flower petals.
SatyaNarayana Prasadam
What you need to have:
- Wheat semolina (Thin) - 1 Cup
- Pure ghee – 1 Cup
- Milk – 2 and 1/2 Cups
- 5 Bananas – 250 grams
- Sugar – 1 Cup
Ingredients of Sapatha(prasadam)
What you do with what you have:
1. Place a thick bottomed bowl on medium flame with the above mentioned quantity of ghee. On melting add semolina and fry it till you get a pleasant aroma as you fry for upma.
2. Meanwhile heat milk and bring it to boil. Add boiling milk slowly to the fried Semolina and stir it well in such a way that there are no lumps. Make sure that semolina is cooked well. If Semolina is not cooked some more milk can be added and cooked properly.
3. Add Banana pieces to the cooked semolina and stir it for a while on a low flame till it is cooked for about 3-5 minutes depending upon the quantity one prepares.
4. Add sugar to it and stir it well till the dish releases ghee on the side of the bowl as shown in the image below. Do not drain it and it will seep into it gradually. It should be done on a low flame only. Offer it to the almighty and distribute it as prasad to the gathering.
Ready to serve Sapatha(Puja prasad)
What to remember:
1. Fry semolina in ghee so that it is not raw.
2. Add warm/hot milk only so that there are no lumps. The quantity of milk depends upon the thickness of the semolina. If semolina is not cooked , the dish will turn hard.
3. Cook it on medium/low flame only. For this prasad only 5 ingredients is as per the rituals. The flavour of this dish is unique and awesome. Hence please do not add any dry fruits , Cardamom, saffron etc.
How long it takes: 45 Minutes
Serves 30-40 people
This puja is typically performed by the individuals rather than priests. So it is very accessable, participatory and a joyful time for all.
The story behind the puja is as follows:
The puja itself is from the Skanda Purana. Sutha Puranik-ji, a rishi, narrates the story of a group of rishis who were performing a 1,000 year yagya for the general benefit of mankind. They went to Sutha Puranik-ji, and asked him how an individual having an ethical, life affirming desire, could have that desire fulfilled.
Suta explained that the same question was asked by Narada, who was a great rishi and son of Brahma the creator. Narada is a great character who pops up all throughout the Vedic mythology mostly as in instigator who sets events in motion. He has a fine sense of cosmic mischief.
In this story, Narada had been traveling all over the universe and its many worlds and finally came to Earth (Bhuloka). Here he found that so many people were suffering as they lived through their own karmas from past actions. He was filled with compassion for their suffering and went to find Lord Vishnu to ask him what could be done.
Vishnu and Narada are great friends, and Vishnu asked Narada what he could do for him. Narada explained that there is a special puja called Satyanarayana that can be performed by anyone; not necessarily a priest. It can be done any time and in any place. The results of which are material comfort and spiritual success.
As a part of the puja ritual a series of stories are read which describe some of the experiences of those who have performed the puja. These stories, called the Satyanarayana Katha) are always read as a part of the puja performance.
When you attend a Satyanarayana Puja usually the children take turns reading the stories chapter by chapter. It is fun and adds to the family celebration feeling of the puja.
There was an old and poor Brahmin in the city of Kashi. He was a man of virtue and yet was extremely poor, always begging for his next meal. He came in the guise of an old Brahmin and said to him, “Tell me my friend, what ails you?". The Brahmin replied "I am an old and very poor man and I would be grateful if you can tell me how to get rid of this poverty which does not seem to ever leave me". The Lord replied "Why don’t you perform Sri Satyanarayana Puja?", and He told him how to perform the puja.
The poor Brahmin wanted to do the puja and was thinking about it as he goes to bed, worrying about how to afford the materials for the puja. He could not sleep and again in the morning he had same thoughts but decided not worry and said to himself, "whatever I earn today by begging I shall use it to perform the puja”.
Lord Vishnu likes such simple and sincere feelings of devotion, and does not want our material possessions. He is won only by the genuineness of feelings. That day the poor brahmin got plenty of money while begging and was able to purchase the necessary articles and performed the puja in simple sincerity.
Very soon he overcame his poverty and had all the things of the world he desired. Being devoted, he did not loose sight of what had brought him his wealth, and he continued to perform the puja every month and finally reached moksha too.
Once when this brahmin was performing the Sri Satyanarayana Puja a simple woodcutter passed by his house. He saw the brahmin performing the puja and wanted to know what it is and what are its fruits. The brahmin said, "This is Sri Satyanarayana Puja. Whatever desires you have in your mind and heart will be fulfilled by performing this puja. My own poverty and troubles all ended by my very decision to perform this puja".
On hearing this, the woodcutter bowed before the image of Lord Vishnu, accepted some blessed food (prasadam), and decided to perform this puja next day. He thought in his mind, "Whatever amount I get from the sale of the wood tomorrow, I will use it for the performance of the puja."
That day he was able to sell the wood for twice this usual price. Happily thinking of the Lord Satyanarayana he proceeded to do this puja, and invited his friends and relatives. Thus performing Sri Satyanarayana Puja regularly he became rich and happy and finally reached Satyaloka (heaven).
Suta Puranikji continues the story:
Once there was a good King called Ulkamukha. He was devoted to Truth and balanced living. Everyday he used to go to the temple, worship the Lord, and afterwards distribute alms to the needy.
One day he was performing Sri Satyanarayana Puja on the banks of a river. At that time there came a merchant in a ship loaded with precious goods. He approached the King and wanted to know the details of the Puja and also its fruits.
The King said, "My friend, what we are doing is a puja called Sri Satyanarayana Puja. This is done with a desire to have children, wealth, property, knowledge, and happiness. By performing this ritual, we are worshipping Lord Narayana, the source of Truth and Giver of Blessings to gain his support and protection".
The merchant said, "Please tell me the details as to how to perform this puja because I would like to have children whom I have not been fortunate to have until now."
The King tells him the details of the puja and the merchant returned home. He told the details to his wife and they decided to perform this puja after she became pregnant and delivered a child. Sometime later his wife became pregnant and delivered a girl who was named Kalavathi.
The wife reminded her husband about the puja and he kept postponing it year after year, until his daughter grew of age and was ready to be married. The father found a suitable groom whom she happily marries. The daughter began to live with her husband and enjoyed their life together. But the father again neglected to perform the puja although he had decided to do so at the time of marriage of his daughter.
Lord Vishnu, who never forgets when we make these vows, wanted to remind the merchant. One day, the merchant and his son-in-law were in a city called Ratnasara where King Chandrakethu was the King.
There was a theft at the palace and the burglars were chased hotly by the police. The running thieves knew they were soon to be caught and as they ran, saw the two merchants sleeping beside a tree. The thieves tossed the booty under the tree and ran off.
The police found the two merchants with the stolen goods and they were sent immediately to prison. As he sat in his cell, the merchant suddenly realized that this sudden turn of events was all on account of his forgetting his promise to perform puja to the Lord.
At the same time, back home both Lilavathi and her daughter Kalavathi lost all their belongings due to thefts at home and were rendered beggars. During their desperate wandering to beg for food Kalavathi, the daughter sees Sri Satyanarayana Puja being performed at one house. She goes in, hears the story and details and returns to tell her mother what had taken place.
Lilavathi remembers the unfulfilled vow of her husband and knows that it is their forgetting to do the Puja that had created all these problems. Next day she calls together her relatives and friends and together they find the necessary money to perform the Puja. In her prayers, she begs Vishnu for forgiveness.
Shortly thereafter, the King had a dream that the merchants were innocent. So he starts an inquiry and is soon convinced of their innocence and released them and restores their lost wealth.
Suta Puranik continues the story:
Thus released from the custody the merchants were returning home. They reached the outskirts of their town in their ship. The Lord in order to test them again comes in the form of an old Sanyasi and inquires as to what the cargo in the ship is. The merchant bluffs and says that it contains dried leaves.
The sanyasi says "Tathasthu" (“let it be truth”). When the merchant returns to the ship he finds that it contains only dried leaves. He collapses in astonishment and fright. When he regains his consciousness he realizes that these are doings of the Sanyasi whom he had rudely dismissed earlier. He seeks him out and begs for forgiveness.
The ever-merciful and playful Lord Vishnu in the form of the sanyasi again forgives merchant.
Now that the merchant was near his home town, he sends a messenger in advance to his wife Lilavathi to let her know that they are on their way home. Lilavathi. tells her daughter to complete the Satyanarayana puja they were performing and goes ahead to meet her husband. Kalavathi does the Puja, but in a hurry to meet her husband, she neglects to take the prasadam (blessed food); and when she nears the anchorage, she does not find the ship nor her husband! It seemed to her that that the boat must have sank and her husband drowned. She is in full panic.
The merchant thinks carefully and concludes that it is the daughter’s oversight in not accepting the prasad after the puja that has created this problem and now if she goes and takes the prasad, everything would be all right.
Kalavathi returned to the altar in her home and took some fruit fro the puja table prasad with all faith and reverence. Shortly afterwards, her husband returned and from then onwards the whole family performed Sri Satyanarayana Puja regularly till the end of their life and finally after death they reached Satyaloka.
In the woods of Nemisharanya Suta Puranik-ji continued the story narrating the greatness of this Puja to Shounaka and other Rishis:
In ancient times, there was a King called Angadwaja. He was good and righteous King and yet, as busy as he was, once ignored the proper performance of the puja and neglected to take prasad and had to suffer very dearly because of that.
Once the King was returning from hunting wild animals in the forests of his kingdom. He rested under a tree for a while and noticed that a few yards away a small group of cowherd boys had gathered to perform Sri Satyanarayana Puja. Being poor cow herders, they did not have anything to use for the puja offerings except their daily bread. One among them was acting as their priest and they did their best to perform the puja properly. At the end of their Puja, they offered the prasad to the King who, out of contempt and pride rudely refused it.
He forgot about the incident and went about living his life. Bu t events turned against him and soon all his wealth was lost; his children were angry with him, and discord spread throughout his kingdom. In his despair he began to think that perhaps this loss of good fortune was on account of his contempt for those children’s Puja. Without any delay the King went to that same spot where the cowherd boys had been performing the Puja earlier. He gathered them all around and offered his apologies. Together they performed the Satyanarayana Puja with joy and simplicity.
The King’s wealth returned, and peace returned to his Kingdom and family.
Suta now tells the Rishis that this Puja is especially effective in the time of Kali Yuga. One who reads this story and one who hears it will be rid of all woes and difficulties.
OM SHRI SATHYANARAYANAYA NAMAH
OM SHRI SATHYANARAYANAYA NAMAH
OM SHRI SATHYANARAYANAYA NAMAH
OM NAMOH NARAYANAYA
OM NAMOH NARAYANAYA
OM NAMOH NARAYANAYA
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