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प्रज्ञोपनिषद - Hindu Scripture

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प्रज्ञोपनिषद - Hindu Scripture

प्रथम मंडल
॥ अथ प्रथमोऽध्यायः॥

लोककल्याण- जिज्ञासा प्रकरण
लोककल्याणकृद् धर्मधारणा संप्रसारकः।
व्रती यायावरो मान्यो देवर्षिऋर्षिसत्तमः॥ १॥
अव्याहतगतिं प्राप गन्तुं विष्णुपदं सदा।
नारदो ज्ञानचर्चार्थं स्थित्वा वैकुंठसन्निधौ ॥ २॥
लोककल्याणमेवायमात्मकल्याणवद् यतः।
मेने परार्थपारीणः सुविधामन्यदुर्लभाम् ॥ ३॥
काले काले गतस्तत्र समस्याः कालिकीर्मृंशन्।
मतं निश्चित्यस्वीचक्रे भाविनीं कार्यपद्धतिम्॥ ४॥

टीका - लोक कल्याण के लिए जन- जन तक धर्म धारणा का प्रसार- विस्तार करने का व्रत लेकर निरंतर विचरण करने वाले नारद ऋषियों में सर्वश्रेष्ठ गिने गए और देवर्षि के मूर्द्धन्य सम्मान से विभूषित हुए। एकमात्र उन्हीं को यह सुविधा प्राप्त थी कि कभी भी बिना किसी रोक- टोक विष्णुलोक पहुँचें और भगवान् के निकट बैठकर अभीष्ट समय तक प्रत्यक्ष ज्ञानचर्चा करें। यह विशेष सुविधा उन्हें लोक- कल्याण को ही आत्म- कल्याण मानने की परमार्थ परायणता के कारण मिली। वे समय- समय पर भगवान् के समीप पहुँचते और सामयिक समस्याओं पर विचार करके तदनुरूप अपना मत बनाते और भावी कार्यक्रम निर्धारित करते॥ १- ४॥

व्याख्या—परमार्थ में सच्ची लगन यदि किसी में हो तो उसे पुण्य अर्जन के अतिरिक्त आत्मकल्याण का लाभ मिलता है। ऐसे व्यक्ति दूसरों को तारते हैं, स्वयं अपनी नैय्या भी जीवन सागर में खे ले जाते हैं।

नारद ऋषि को भगवान् की विशेष अनुकंपा इसी कारण मिली कि उन्होंने परहित को अपना जीवनोद्देश्य माना। इसके लिए वे निरंतर भ्रमण करते, जन चेतना जगाते व सत्परामर्श देकर लोगों को सन्मार्ग की राह दिखाते थे। ध्रुव प्रहलाद तथा पार्वती को अपने सामयिक मार्गदर्शन द्वारा उन्होंने लक्ष्य प्राप्ति की ओर अग्रसर किया। इसी विभूति ने उन्हें देवर्षि पद से सम्मानित किया तथा भगवान् के सामीप्य का लाभ भी उन्हें मिला। चूँकि वे सतत जन संपर्क में रहते थे व लोक कल्याण में रत रहते थे इसी कारण सामयिक जन समस्याओं के समाधान हेतु वे परामर्श- मार्गदर्शन हेतु प्रभु के पास पहुँचते थे व अपनी भावी नीति का क्रियान्वयन करते थे ऐसे परमार्थ परायण व्यक्ति जहाँ भी होते हैं, सदैव श्रद्धा सम्मान पाते हैं।

एकदा हृदये तस्य जिज्ञासा समुपस्थिता ।।
ब्रह्मविद्यावगाहाय कालं उच्चैस्तु प्राप्यते ॥ ५॥

योगा यासं तपश्चापि कुर्वन्त्येते यथासुखम्॥ ६॥
सामान्यानां जनानां तु मनसः सा स्थितिः सदा।
चंचलास्ति न ते कर्तुं समर्था अधिकं क्वचित्॥ ७॥
अल्पेऽपि चात्मकल्याणसाधनं सरलं न ते।
वर्त्मपश्यंति पृच्छामि भगवंतमस्तु तत्स्वयम्॥ ८॥
सुलभं सर्वमर्त्यानां ब्रह्मज्ञानं भवेद् यथा।
आत्मविज्ञानमेवापि योग- साधनमप्युत ॥ ९॥
नातिरिक्तं जीवचर्यां दृष्टिकोणं निय य वा।
सिद्ध्येत् प्रयोजनं लक्ष्यपूरकं जीवनस्य यत्॥ १०॥

टीका—एक बार उनके मन में जिज्ञासा उठी। उच्चस्तर के लोग तो ब्रह्मविद्या के गहन- अवगाहन के लिए समय निकाल लेते हैं। संचित सुसंस्कारिता के कारण कठोर व्रत- साधन, योगाभ्यास एवं तपसाधन भी कर लेते हैं। किंतु सामान्य- जनों की मनःस्थिति- परिस्थिति उथली होती है। ऐसी दशा में वे अधिक कर नहीं पाते। थोड़े में सरलतापूर्वक आत्मकल्याण का साधन बन सके ऐसा मार्गदर्शन उन्हें प्राप्त नहीं होता। अस्तु भगवान् से पूछना चाहिए। सर्वसाधारण की सुविधा का ऐसा ब्रह्मज्ञान, आत्मविज्ञान एवं योग साधन क्या हो सकता है। जिसके लिए कुछ अतिरिक्त न करना पड़े, मात्र दृष्टिकोण एवं जीवनचर्या में थोड़ा परिवर्तन करके ही जीवन लक्ष्य को पूरा करने का प्रयोजन सध जाए॥ ५- १०॥

व्याख्या—जनमानस को स्तर की दृष्टि से दो भागों में विभाजित किया जा सकता है। एक वे जो तत्वदर्शन, साधन तपश्चर्या के मर्म को समझते हैं। उतना कठोर पुरुषार्थ करने योग्य पात्रता भी उन्हें पूर्वजन्म के अर्जित संस्कारों व स्वाध्याय परायणता के कारण मिल जाती है। परंतु देवर्षि नारद ने जन- जन में प्रवेश करके पाया कि दूसरे स्तर के लोगों की संख्या अधिक है, जो जीवन व्यापार में उलझे रहने के कारण अथवा साधना विज्ञान के विस्तृत उपक्रमों से परिचित होने का सौभाग्य न मिल पाने के कारण अध्यात्मविद्या के सूत्रों को समझ नहीं पाते व्यवहार में उतार नहीं पाते तथा ऐसे ही उथली स्थिति में जीते हुए किसी तरह अपना जीवन शकट खींचते हैं।

विशेष लोगों के लिए तो विशेष उपलब्धियाँ हैं। ऐसे असाधारण व्यक्ति यों की तो बात ही अलग है उनके जीवन- उपाख्यान यही बताते हैं कि वे विशिष्ट विभूति संपन्न होते हैं।

पिपृच्छां च समाधातुं वैकुंठ नारदो गतः।
गत्वा स पूज्य देवेशं देवेनापि तु पूजितः॥ ११॥
कुशलक्षेमचर्चांतेऽभीष्टे चर्चाऽभवद् द्वयोः।
संसारस्य च कलयाणकामना संयुता च या॥ १२॥

टीका—इस पूछताछ के लिए देवर्षि नारद बैकुंठ लोक पहुँचे, नारद ने नमन- वंदन किया, भगवान् ने भी उन्हें सम्मानित किया। परस्पर कुशलक्षेम के उपरांत अभीष्ट प्रयोजनों पर चर्चा प्रारंभ हुई जो संसार की कल्याण- कामना से युक्त थी॥ ११- १२॥

नारद उवाच

देवर्षिः परमप्रीतः पप्रच्छ विनयान्वितः।
नेतुं जीवनचर्यां वै साधनामयतां प्रभो॥ १३॥
प्राप्तुं च परमं लक्ष्यमुपायं सरलं वद।
समाविष्टो भवेद्यस्तु सामान्ये जनजीवने॥ १४॥
विहाय स्वगृहं नैव गन्तुं विवशता भवेत्।
असामान्या जनार्हा च तितिक्षा यत्र नो तपः॥ १५॥

टीका—प्रसन्नचित्त देवर्षि ने विनयपूर्वक पूछा, देव संसार में जीवनचर्या को ही साधनामय बना लेने और परमलक्ष्य प्राप्त कर सकने का सरल उपाय बताएँ, ऐसा सरल जिसे सामान्य जन- जीवन में समाविष्ट करना कठिन न हो। घर छोड़कर कहीं न जाना पड़े और ऐसी तप- तितीक्षा न करनी पड़े जिसे सामान्य स्तर के लोग न कर सकें॥ १३- १५॥

व्याख्या—भगवान् से देवर्षि जो प्रश्न पूछ रहे हैं वे सारगर्भित हैं। सामान्यजन भक्ति -वैराग्य तप का मोटा अर्थ यही समझते हैं कि इसके लिए एकांत साधना के मर्म को नहीं जानते। इसी जीवन साधना, प्रभु परायण करने उपवन जाने की आवश्यकता पड़ती है। पर इस उच्चस्तरीय तपश्चर्या के प्रारंभिक चरण जीवन साधना जीवन के विधि- विधानों को जानने, उन्हें व्यवहार में कैसे उतारा जाए इस पक्ष को विस्तार से खोलने की वे भगवान् से विनती करते हैं। रामायण में काकभुशुंडि जी ने इसी प्रकार का मार्गदर्शन गरुड़जी को दिया है। जीवन साधना कैसे की जाए इसका प्रत्यक्ष उदाहरण राजा जनक के जीवन में भी देखने को मिलता है।

जिज्ञासां नारदस्याथ ज्ञात्वा मुमुदे हरिः।
उवाच च महर्षे त्वमात्थ यन्मे मनीषितम्॥ १६॥
युगानुरूपं सामर्थ्यं पश्यन्नत्र प्रसंगके।
निर्धारणस्य चर्चाया व्यापकत्वं समीप्सितम्॥ १७॥

टीका—नारद की जिज्ञासा जानकर भगवान् बहुत प्रसन्न हुए और बोले, देवर्षि आप तो हमारे मन की बात कह रहे हैं। समय की आवश्यकता को देखते हुए इस प्रसंग पर चर्चा होना और निर्धारण को व्यापक किया जाना आवश्यक भी था॥ १६- १७॥

व्याख्या—जो जिज्ञासा भक्त के मन में घुमड़ रही थी वही भगवान् के भी अंतः में विद्यमान थी। भक्त हमेशा भगवान् की आकांक्षा के अनुरूप ही विचारते हैं एवं अपनी गतिविधियों का खाका बनाते हैं। सच्चे भक्त की कसौटी पर देवर्षि खरे उतरते हैं, जभी वे जन- सामान्य की समस्या को लेकर प्रभु से मार्गदर्शन माँगते हैं।

ऋषिवर नारद से श्रेष्ठ और हो ही कौन सकता था जो सामयिक आवश्यकतानुसार अपने प्रभु के मन की इच्छा जानं व उनकी प्रेरणाओं- समस्याओं के समाधानों को जन- जन के गले उतार सकें।

अधुनास्ति हि सर्वत्राऽनास्था क्रमपरंपरा।
अदूरदर्शिताग्रस्ता जना विस्मृत्यगौरवम् ॥ १८॥
अचिंत्यचिंतना जाता अयोग्याचरणास्तथा।
फलतः रोग शोकार्तिकलहक्लेशनाशजम्॥ १९॥
वातावरणमुत्पन्नं भीषणाश्च विभीषिकाः।
अस्तित्वं च धरित्र्यास्तु संदिग्धं कुर्वतेऽनिशम्॥ २०॥

टीका—इन दिनों सर्वत्र अनास्था का दौर है। अदूरदर्शिता ग्रस्त हो जाने से लोग मानवी गरिमा को भूल गए हैं। अचिंत्य- चिंतन और अनुपयुक्त आचरण में संलग्न हो रहे हैं, फलतः रोग, शोक और कलह, भय, विनाश का वातावरण बन रहा है। भीषण- विभीषिकाएँ निरंतर धरती के अस्तित्व तक को चुनौती दे रही हैं॥ १८- २०॥

व्याख्या—यहाँ भगवान आज की परिस्थितियों पर संकेत करते हुए अनास्था की विवेचना करते हैं व वातावरण में संव्याप्त कलुष तथा भयावह परिस्थितियों का कारण श्री श्रद्धा तत्त्व की अवमानना को ही बताते हैं।

मनुष्य के चिंतन और व्यवहार से ही आचरण बनता है। वातावरण से परिस्थिति बनती है और वही सुख- दुःख, उत्थान- पतन का निर्धारण करती है। जमाना बुरा है, कलियुग का दौर है, परिस्थितियाँ कुछ प्रतिकूल बन गई हैं, भाग्य चक्र कुछ उलटा चल रहा है ऐसा कहकर लोग मन को हल्का करते हैं, पर इससे समाधान कुछ नहीं निकलता। जन समाज में से ही तो अग्रदूत निकलते हैं। प्रतिकूलता का दोषी मूर्द्धन्य राजनेताओं को भी ठहराया जा सकता है, पर भूलना नहीं चाहिए कि इन सबका उद्गम केंद्र मानवी अंतराल ही है। आज की विषम परिस्थितियों को बदलने की जो आवश्यकता समझते हैं, उन्हें कारण तक तह तक जाना ही होगा। अन्यथा सूखे पेड़ को मुरझाते वृक्ष को हरा बनाने के लिए जड़ की उपेक्षा करते पत्ते सींचने जैसी विडंबना ही चलती रहेगी।

आज अंतः के उद्गम से निकलने तथा व्यक्ति त्व व परिस्थितियों का निर्माण करने वाली आस्थाओं का स्तर गिर गया है। मनुष्य ने अपनी गरिमा खो दी है और संकीर्ण स्वार्थ परता का विलासी परिपोषण ही उसका जीवन लक्ष्य बन गया है। वैभव संपादन और उद्धत प्रदर्शन, उच्छृंखल दुरुपयोग ही सबको प्रिय है। समृद्धि बढ़ रही है, पर उसके साथ रोग कलह भी प्रगति पर है। प्रतिभाओं की कमी नहीं पर श्रेष्ठता संवर्द्धन व निकृष्टता उन्मूलन हेतु प्रयास ही नहीं बन पड़ते। लोकमानस पर पशु प्रवृत्तियों का ही आधिपत्य है, आदर्शों के प्रति लोगों का न तो रुझान है, न उमंग ही। दुर्भिक्ष संपदा का नहीं आस्थाओं का है। स्वास्थ्य की गिरावट, मनोरोगों की वृद्धि, अपराधवृत्ति तथा उद्दंडता सारे वातावरण में संव्याप्त है और ये ही अदृश्य जगत में उस परिस्थिति को विनिर्मित कर रही हैं, जिसके रहते धरती महाविनाश युद्ध की विभीषिकाओं के बिलकुल समीप आ खड़ी हुई है।

भगवान् ने यहाँ स्पष्ट संकेत युग की समस्याओं के मूल कारण आस्था संकट की ओर किया है। सड़ी कीचड़ में से मक्खी, मच्छर, कृमि कीटक, विषाणु के उभार उठते हैं। रक्त की विषाक्तता फुंसियों के रूप में ज्वर प्रदाह के रूप में, प्रकट होती है। ऐसे में प्रयास कहाँ हो ताकि मूल कारण को हटाया जा सके। अंत की निकृष्टता को मिटाया जा सके। इसी तथ्य की विवेचना वे करते हैं।

ईदृश्यां च दशायां तु स्वप्रतिज्ञानुसारतः।
जाता नवावतारस्य व्यवस्थायाः स्थितिः स्वयम्॥ २१॥
प्रज्ञावतारना ना तु सर्वेषां हि मनःस्थितौ॥ २२॥
परिस्थितौ च विपुलं चेष्टते परिवर्तनम्।
सृष्टिक्रमे चतुर्विंश एष निर्धार्यतां क्रमः॥ २३॥

टीका—ऐसी दशा में अपनी प्रतिज्ञानुसार नए अवतार की व्यवस्था बन गई। प्रज्ञावतार नाम से इस युग का अवतरण भूलोक के मनुष्य समुदाय की मनःस्थिति एवं परिस्थिति में भारी परिवर्तन करने जा रहा है। सृष्टि क्रम में इस प्रकार का यह चौबीसवाँ निर्धारण है॥ २१- २३॥

व्याख्या—आस्था संकट के दौर में भगवान् हमेशा अपनी प्रतिज्ञा पूरी करते हैं ऐसी परिस्थिति में ईश्वरीय सत्ता के अवतरण का उद्देश्य एक ही रहता है।

गीता में कहा है |

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्॥
परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्मसंस्थापनार्थाय संभवामि युगे- युगे॥
गोस्वामी तुलसीदास के अनुसार
असुर मारि थापहिं सुरन्ह, राखहि निज श्रुति सेतु।
जग विस्तारहिं विशद यश, राम जन्म कर हेतु॥

भावार्थ यह है कि अधर्म का नाश और धर्म की स्थापना अवतार प्रक्रिया का मूलभूत प्रयोजन है। यह संकल्प विराट् है और अनादिकाल से यथावत् चला आ रहा है। भूतकाल के अवतारों में प्रारंभिक का कार्य क्षेत्र भौतिक परिस्थितियों से जूझना भर था। उसके बाद वालों को अनाचारियों से लड़ना पड़ा। राम को मर्यादा पुरुषोत्तम, कृष्ण को पूर्ण पुरुष और बुद्ध को विवेक का देवता कहा जाता है। प्रज्ञावतार इन सबका उत्तरार्द्ध माना जा सकता है। उसका कार्य अपेक्षाकृत अधिक कठिन और व्यापक है। उसे मात्र सामयिक समस्याओं एवं व्यक्तिगत उद्दंडताओं से ही नहीं जूझना है वरन् लोकमानस में ऐसे आदर्शों का बीजारोपण, अभिवर्द्धन तथा परिपोषण क्रियान्वयन करना है जो सतयुग जैसी भावना और रामराज्य जैसी व्यवस्था के लिए आवश्यक अंतःप्रेरणा व्यापक क्षेत्र में उत्पन्न कर सकें। लक्ष्य और कार्य की गरिमा एवं व्यापकता को देखते हुए प्रज्ञावतार की कलाएँ चौबीस होना स्वाभाविक है। बदलती परिस्थितियों में बदलते आधार भगवान् को भी अपनाने पड़े हैं। विश्व विकास की क्रम व्यवस्था के अनुरूप अवतार का स्तर एवं कार्यक्षेत्र भी विस्तृत होता चला गया है। मनुष्य जब तक साधन प्रधान और कार्य प्रधान था तब तक शास्त्र और साधनों के सहारे काम चल गया। आज की परिस्थितियों में बुद्धि तत्त्व की प्रधानता है। मन ही सर्वत्र छाया हुआ है।

महत्वाकांक्षाओं के क्षेत्र में अनात्म तत्व की भरमार होने से संपन्नता और समर्थता का दुरुपयोग ही बन पड़ रहा है। महामारी सीमित क्षेत्र तक नहीं रही, उसने अपने प्रभाव क्षेत्र में समूची मानव जाति को जकड़ लिया है। विज्ञान ने दुनिया को बहुत छोटी कर दिया है और गतिशीलता को अत्यधिक द्रुतगामी। ऐसी दशा में भगवान् का अवतार युगांतरीय चेतना के रूप में ही हो सकता है। जनमानस के सुविस्तृत क्षेत्र में अपने पुण्य प्रवाह का परिचय देना इसी रूप में संभव हो सकता है, जिसमें कि प्रज्ञावतार के प्रादुर्भाव की सूचना संभावना सामने है।

वरिष्ठता नराणां च श्रद्धाप्रज्ञाऽवलंबिता।
निष्ठाश्रिता च व्यक्ति त्वं सर्वेषामत्र संस्थितम्॥ २४॥
न्यूनाधिकत्वहेतोर्हि क्षीयते वर्धते च तत्।
उत्थानसुखजं पातदुःखजं जायते वृतिः॥ २४॥
अधुना मानवैस्त्यक्तता श्रेष्ठताऽऽभ्यंतरस्थिता।
फलत आत्मनेऽन्येभ्यः संकटान् भावयंति ते॥ २६॥

टीका—मनुष्य की वरिष्ठता श्रद्धा, प्रज्ञा और निष्ठा पर अवलंबित है। इन्हीं की न्यूनाधिकता से उसका व्यक्ति त्व उठता- गिरता है। इसी व्यक्ति त्व के उठने- गिरने के कारण उत्थानजन्य सुखों और पतनजन्य दुःखों का वातावरण बनता है। इन दिनों मनुष्यों ने आंतरिक वरिष्ठता गँवा दी है। फलतः अपने तथा सबके लिए संकट उत्पन्न कर रहे हैं॥ २४- २६॥

व्याख्या—श्रद्धा अर्थात् सद्भाव, प्रज्ञा अर्थात् सद्ज्ञान एवं निष्ठा अर्थात् सत्कर्म। तीनों का समन्वित स्वरूप ही व्यक्ति त्व का निर्माण करता है। श्रद्धा अंतःकरण से प्रस्फुटित होने वाले आदर्शों के प्रति प्रेम है। इस गंगोत्री से निःसृत होने वाली पवित्र धारा ही सद्ज्ञान और सत्कर्म से मिलकर पतिपावनी गंगा का स्वरूप ले लेती है। इन तीनों का विकास- उत्थान ही मानव को महामानव बनाता है तथा इस क्षेत्र का पतन ही उसे निकृष्ट स्तर का जीवनयापन करने को विवश करता है।

मनुष्य अपनी वरिष्ठता का कारण अपने वैभव, पुरुषार्थ, बुद्धिबल, धनबल को मानता है, जबकि यह मान्यता नितांत मिथ्या है। व्यक्ति त्व का निर्धारण तो अपना ही स्व- अंतःकरण करता है। निर्णय, निर्धारण यहाँ से होते हैं। मन और शरीर स्वामिभक्त सेवक की तरह अंतःकरण की आकांक्षा पूरी करने के लिए तत्परता और स्फूर्ति से लगे रहते हैं। उन्नति- अवनति का भाग्य विधान यहीं लिखा जाता है। अंतःकरण से सद्भाव न उपजेगा तो सद्ज्ञान व सद्आचरण किस प्रकार फलीभूत होगा? वस्तुतः तीनों ही परस्पर पूरक हैं।

यदा मनुष्यो नात्मानमात्मनोद्धर्तुमर्हति।
कृतावतारोऽलं तस्य स्थितिं संशोधयाम्यहम्॥ २७॥
क्रमेऽस्मिन्सुविधायुक्तताः साधनैः सहिता नरा।
विभीषिकायां नाशस्याऽनास्थासंकटपाशिताः॥ २८॥
तन्निवारणहेतोश्च कालेऽस्मिंश्चलदलोपमे।
प्रज्ञावताररूपेऽवतराम्यत्र तु पूर्ववत्॥ २९॥
त्रयोविंशतिवारं यद्भ्रष्टं संतुलनं भुवि।
संस्थापितं मयैवेतद् भ्रष्टं संतुलयाम्यहम्॥ ३०॥

टीका—जब मनुष्य अपने बलबूते दल- दल से उबर नहीं पाते तो मुझे अवतार लेकर परिस्थितियाँ सुधारनी पड़ती हैं। इस बार सुविधा साधन रहते हुए भी मनुष्यों को जिस विनाश विभीषिका में फँसना पड़ रहा है उसका मूल कारण आस्था संकट ही है। उसके निवारण हेतु मुझे इस अस्थिर समय में इस बार प्रज्ञावतार के रूप में अवतरित होना है। पिछले तेईस बार की तरह इस बार भी बिगड़े संतुलन को फिर सँभालना है॥ २७- ३०॥

व्याख्या—मानवी पुरुषार्थ की भी अपनी महिमा महत्ता है लेकिन जब मनुष्य दुर्बुद्धिजन्य विभीषिकाओं के सामने स्वयं को विवश, असहाय अनुभव करता है, तब परिस्थितियाँ अवतार प्रकटीकरण की बनती हैं। भगवान् ने हर बार मानवता के परित्राण हेतु असंतुलन की स्थिति में अवतार लिया है और सृष्टि की डूबती नैय्या को पार लगाया है।

स्रष्टा अपनी अद्भुत कलाकृति विश्व वसुधा को, मानवी सत्ता को सुरम्य वाटिका को विनाश के गर्त में गिरने से पूर्व ही बचाता और अपनी सक्रियता का परिचय देता है तथा परिस्थितियों को उलटने का चमत्कार उत्पन्न करता है। यही अवतार है। संकट के सामान्य स्तर से तो मनुष्य ही निपट लेते हैं, पर जब असामान्य स्तर की विपन्नता उत्पन्न हो जाती है तो स्रष्टा को स्वयं ही अपने आयुध सँभालने पड़ते हैं। उत्थान के साधन जुटाना भी कठिन है पर पतन के गर्त में द्रुतगति से गिरने वाले लोकमानस को उलट देना अति कठिन है। इस कठिन कार्य को स्रष्टा ने समय- समय पर स्वयं ही संपन्न किया है। आज की विषम वेला में भी अवतरण की परंपरा को अपनी लीला संदोह प्रस्तुत करते कोई भी प्रज्ञावान प्रत्यक्ष देख सकता है।

अवतार प्रक्रिया आदिकाल से चली आ रही है, और आदिकाल से अब तक मनुष्य जाति ने अनेक प्रकार के उतार- चढ़ाव देखे हैं। स्वाभाविक ही भिन्न- भिन्न कालों में समस्याएँ और असंतुलन भिन्न- भिन्न प्रकार के रहे हैं।

जब जिस प्रकार की समस्याएँ उत्पन्न हुई हैं, तब उसी का समाधान करने के लिए एक दिव्य चेतना, जिसे अवतार कहा गया है प्रादुर्भूत हुई है और उसी क्रम से अवतार युग प्रवाह को उलटने के लिए अपनी लीलाएँ रचते रहे हैं। सृष्टि के आरंभ में जल ही जल था। प्राणी जगत में जलचरों की ही प्रधानता थी, तब उस असंतुलन को मत्स्यावतार ने साधा। जब जल और थल पर प्राणियों की हलचलें बढ़ीं तो उनके अनुरूप क्षमता संपन्न कच्छप काया ने संतुलन बनाया। उन्हीं के नेतृत्व में समुद्र मंथन के रूप में प्रकृति दोहन का पुरुषार्थ संपन्न हुआ। हिरण्याक्ष ने समुद्र में छिपी संपदा को ढूँढ़कर उसे अपने ही एकाधिकार में कर लिया तो भगवान् का वाराह रूप ही उसका दमन करने में समर्थ सक्षम हो सका। जब मनुष्य अपनी आवश्यकता से अधिक कमाने में समर्थ हो गया तो संकीर्ण स्वार्थपरता से प्रेरित संचय की प्रवृत्ति भी बढ़ी। संचय और उपभोग की पशु प्रवृत्ति को उदारता में परिणत करने के लिए भगवान् वामन के रूप में छोटे बौने और पिछड़े लोग उठ खड़े हुए और बलि जैसे संपन्न व्यक्ति यों को स्वेच्छापूर्वक उदारता अपनाने के लिए सहमत कर लिया गया।

उच्छृंखलता जब उद्धत और उद्दंड हो जाती है तब शालीनता से उसका शमन नहीं हो सकता। प्रत्याक्रमण द्वारा ही उसका दमन करना पड़ता है। ऐसे अवसरों पर नरसिंहों की आवश्यकता पड़ती है और उन्हीं का पराक्रम अग्रणी रहता है। उन आदिम परिस्थितियों में भगवान् ने नर और व्याघ्र का समन्वय आवश्यक समझा तथा नृसिंह अवतार के रूप में दुष्टता के दमन एवं सज्जनता के संरक्षण का आश्वासन पूरा किया।

इसके बाद परशुराम, राम, कृष्ण, बुद्ध के अवतार आते हैं। इन सभी का अवतरण बढ़ते हुए अनाचरण के प्रतिरोध और सदाचरण के समर्थन पोषण के उद्देश्य के लिए हुआ। परशुराम ने शस्त्रबल से सामंतवादी निरंकुश आधिपत्य को समाप्त किया। राम ने मर्यादाओं के पालन पर जोर दिया तो कृष्ण ने अपने समय की धूर्तता और छल- छद्म से घिरी हुई परिस्थितियों का दमन विषस्य विषमौषधम् की नीति अपना कर किया। कृष्ण चरित्र में कूटनीतिक दूरदर्शिता की इसीलिए प्रधानता है कि इस समय की परिस्थितियों में सीधी उँगली से घी नहीं निकल पा रहा था इसीलिए काँटे से काँटा निकालने का उपाय अपनाकर अवतार प्रयोजन को पूरा करना पड़ा।

बुद्ध के बुद्धवाद का स्वरूप विचार क्रांति था। पूर्वार्द्ध में धर्म चक्र का प्रवर्तन हुआ था। धर्म धारणा का सम्मान करते हुए लाखों व्यक्ति यों ने उसमें भाव भरा योगदान दिया था। आनंद जैसे मनीषी, हर्षवर्धन जैसे प्रतिभाशाली बड़ी संख्या में उस अभियान के अंग बने थे। इससे पिछले अवतारों का कार्यक्षेत्र सीमित रहा था, क्योंकि समस्याएँ छोटी और स्थानीय थीं। बुद्धकाल तक समाज का विस्तार बड़े क्षेत्र में हो गया था इसलिए बुद्ध का अभियान भी भारत की सीमाओं तक सीमित नहीं रहा और उन दिनों जितना व्यापक प्रयास संभव था उतना अपनाया गया। धर्मचक्र प्रवर्तन भारत से एशिया भर में फैला और उससे भी आगे बढ़कर उसने अन्य महाद्वीपों तक अपना आलोक बाँटा।

प्रज्ञावतार, बुद्धावतार का उत्तरार्द्ध है। बुद्धि प्रधान युग की समस्याएँ भी चिंतन प्रधान होती हैं। मान्यताएँ, विचारणाएँ, इच्छाएँ ही प्रेरणा केंद्र होती हैं और उन्हीं के प्रवाह में सारा समाज बहता है। ऐसे समय में अवतार का स्वरूप भी तदनुरूप ही हो सकता है। लोकमानस को अवांछनीयता, अनैतिकता एवं मूढ़ मान्यता से विरत करने वाली विचारक्रांति ही अपने समय की समस्याओं का समाधान कर सकती है।

आज आस्था संकट के कारण मनुष्य सुख- समृद्धि सं संपन्न होने के बावजूद जिस जंजाल में स्वयं फँसा हुआ है एवं अन्यों के लिए विपत्ति बना हुआ है, उसका निवारण आस्था प्रज्ञारूपी अस्त्र द्वारा ही संभव है।

परस्पर संवाद में वर्तमान स्थिति का विश्लेषण कर भगवान् इसीलिए प्रज्ञावतार के प्रकटीकरण की परिस्थितियाँ देवर्षि को समझाते हैं और पिछले अवतारों का स्मरण दिलाते हुए इस बार भी विभीषिका निवारण हेतु अपनी शक्ति यों का संतुलन स्थापना के लिए आवश्यक प्रतिपादित करते हैं।

निराकारत्वहेतोश्च प्रेरणां कर्तुमीश्वरः।
शरीरिणश्च गृह्णामि गतिसंचालने ततः॥ ३१॥
अपेक्ष्यंते वरिष्ठाश्च आत्मनः कार्यसिद्धये।
अग्रदूतानिमान्कर्तुं पुष्णा यविन्ष्य सर्वथा॥ ३२॥
ततो निजप्रभावेण वर्चस्वेन च ते समम्।
समुदायं दिशां नेतुं भिन्नां कुर्युर्वृतिं पराम्॥ ३३॥

टीका—निराकार होने के कारण मैं प्रेरणा ही भर सकता हूँ। गतिविधियों के लिए शरीरधारियों का आश्रय लेना पड़ता है इसके लिए वरिष्ठ आत्माएँ चाहिए। इन दिनों अग्रदूत बनाने के लिए उन्हीं को खोजना, उभारना और सामर्थ्यवान् बनाना है। जिससे कि अपने प्रभाव, वर्चस्व से वे समूचे समुदाय की दिशा बदल सकें। समूचे वातावरण में परिवर्तन प्रस्तुत कर सकें ॥ ३१- ३३॥

व्याख्या—अवतार प्रकटीकरण का हमेशा यही स्वरूप रहा है। भगवान् प्रेरणा देते हैं एवं उस आदर्शवादी प्रेरणा को शरीरधारी क्रिया में परिणत करते हैं। ईश्वरीयसत्ता जब भी अवतरित होती है, उसके साथ लोक कल्याण की भावनाओं से संपन्न देवात्माएँ भी धरती पर अवतरित होती हैं। वरिष्ठ अग्रगामी अवतारों के पार्षदगण ही इस प्रेरणा संचार को ग्रहण करते हैं।

संयुक्तश्च प्रयासोऽयं कर्त्तव्यो नारद शृणु।
प्रेरयामि तु संपर्कं कुरु साधय पोषय॥ ३४॥
वरिष्ठात्मान एवं च व्यक्त्वा सर्वाः प्रसुप्तिकाः।
युगमानवकार्यं च साधयिष्यंति पोषिताः॥ ३५॥
अनेनागमनं ते तु ममामंत्रणमेव च ।। द्वयोः पक्षगतं सिद्धं प्रयोजनमिदं ततः॥ ३६॥

टीका—हे नारद इसके लिए हम लोग संयुक्त प्रयास करें। हम प्रेरणा भरें, आप संपर्क साधें और उभारें। इस प्रकार वरिष्ठ आत्माओं की प्रसुप्ति जागेगी और वे युग मानवों की भूमिका निभा सकने में समर्थ हो सकेंगे। इससे आपके आगमन और हमारे आमंत्रण का उभयपक्षीय प्रयोजन पूरा होगा॥ ३४- ३६॥

व्याख्या—संयुक्त प्रयास ही हमेशा फलदायी होते हैं। प्रेरणा निराकार सत्ता की तथा उसका सुनियोजित क्रियान्वयन दोनों मिलकर प्रयोजन को समग्र सफल बनाते हैं।

रामकृष्ण परमहंस तथा विवेकानंद समर्थ गुरु रामदास तथा शिवाजी, श्रीकृष्ण और अर्जुन, राम और हनुमान, स्वामी विरजानंद जी तथा दयानंद ऐसे संयुक्त प्रयासों के उदाहरण हैं। प्रेरणा हमेशा इसी रूप में आती है और पार्षद उसे क्रियान्वित करते हैं। भगवान् की चेतना और जाग्रत आत्माओं का सहयोग इस उदाहरण से समझा जा सकता है जिसमेें कम शक्ति सामर्थ्य होते हुए भी दो व्यक्ति मिलकर परस्पर पूरक बन गए।

सोत्सुकं नारदोऽपृच्छद्देवात्र किमपेक्ष्यते।
कथं ज्ञेया वरिष्ठास्ते किं शिक्ष्याःकारयामि किम्॥ ३७॥
येन युगसंधिकाले ते मूर्द्धन्या यांतु धन्यताम्।
समयश्चापि धन्यः स्यात्तात् तत्सृज युगविधिम्॥ ३८॥
पूर्वसंचितसंस्काराः श्रुत्वा युगनिमंत्रणम्।
मौनाः स्थातुं न शक्ष्यंति चौत्सुक्यात् संगतास्ततः॥ ३९॥

टीका—तब नारद ने उत्सुकतापूर्वक पूछा हे देव इसके लिए क्या करने की आवश्यकता है? वरिष्ठों को कैसे ढूँढ़ा जाए? उन्हें क्या सिखाया जाए और क्या कराया जाए? जिससे युग- संधि की वेला में अपनी भूमिका से मूर्द्धन्य आत्माएँ स्वयं धन्य बन सकें और समय को धन्य बना सकें। भगवान् बोले, तात युग सृजन का अभियान आरंभ करना चाहिए, जिनमें पूर्व संचित संस्कार होंगे, वे युग निमंत्रण सुनकर मौन बैठे न रह सकेंगे, उत्सुकता प्रकट करेंगे, समीप आवेंगे और परस्पर संबद्ध होंगे॥ ३७- ३८॥

व्याख्या—जागृत आत्माएँ कभी चुप बैठी ही नहीं रह सकतीं। उनके अर्जित संस्कार व सत्साहस युग की पुकार सुनकर उन्हें आगे बढ़ने व अवतार के प्रयोजनों हेतु क्रियाशील होने को बाध्य कर देते हैं।

सत्पात्रतां गतास्ते च तत्त्वज्ञानेन बोधिताः।
कार्याः संक्षिप्तसारेण यदमृतमिति स्मृतम्॥ ४०॥
तुलना कल्पवृक्षेण मणिना पारदेन च।
यस्य जाता सदा तत्त्वज्ञानं तत्ते वदाम्यहम्॥ ४१॥
तत्त्वचिंतनतः प्रज्ञा जागर्त्यात्मविनिर्मितौ।
प्राज्ञः प्रसज्जते चात्मविनिर्माणे च संभवे॥ ४२॥
तस्यातिसरला विश्वनिर्माणस्यास्ति भूमिका।
कठिना दृश्यमानापि ज्ञानं कर्म भवेत्ततः॥ ४३॥
प्रयोजनानि सिद्ध्यंति कर्मणा नात्र संशयः।
सद्ज्ञान देव्यास्तस्यास्तु महाप्रज्ञेति यास्मृता॥ ४४॥
आराधनोपासना संसाधनाया उपक्रमः।
व्यापकस्तु प्रकर्तव्यो विश्वव्यापी यथा भवेत्॥ ४५॥

टीका—ऐसे लोगों को सत्पात्र माना जाए और उन्हें उस तत्वज्ञान को सार संक्षेप में हृदयगंम कराया जाए, जिसे अमृत कहा गया है। जिसकी तुलना सदा पारसमणि और कल्पवृक्ष से होती रही है, वही तत्वज्ञान तुम्हें बताता हूँ। तत्व- चिंतन से प्रज्ञा जगती है। प्रज्ञावान आत्मनिर्माण में जुटता है। जिसके लिए आत्मनिर्माण कर पाना संभव हो सका है, उसके लिए विश्व निर्माण की भूमिका निभा सकना अति सरल है, भले ही वह बाहर से कठिन दीखती हो। ज्ञान ही कर्म बनता है। कर्म से प्रयोजन पूरे होते हैं, इसमें संदेह नहीं। उस सद्ज्ञान की देवी महाप्रज्ञा है। जिनकी इन दिनों उपासना साधना और आराधना का व्यापक उपक्रम बनना चाहिए॥ ४०- ४५॥

व्याख्या—सत्पात्रों को गायत्री महाविद्या का अमृत, पारस, कल्पवृक्ष रूपी तत्व ज्ञान दिया जाना इस कारण भगवान् ने अनिवार्य समझा ताकि वे अपने प्रसुप्ति को जगा प्रकाशवान हों ऐसे अनेकों के हृदय को प्रकाश से भर सकें। अमृत अर्थात् ब्रह्मज्ञान वेदमाता के माध्यम से पारस अर्थात् भावना, प्रेम। विश्वमाता के माध्यम से एवं कल्पवृक्ष अर्थात् तपोबल देवत्व की प्राप्ति देवमाता के माध्यम से। ये तीनों ही धाराएँ एक ही महाप्रज्ञा के तीन दिव्य प्रवाह हैं। अज्ञान, अभाव एवं आशक्ति का निवारण प्रत्यक्ष कामधेनु गायत्री के अवलंबन से ही संभव है।

गायत्री ब्रह्मविद्या है। उसी को कामधेनु कहते हैं। स्वर्ग के देवता इसी का पयपान करके सोमपान का आनंद लेते और सदा निरोग, परिपुष्ट एवं युवा बने रहते हैं। गायत्री को कल्पवृक्ष कहा गया है। इसका आश्रय लेने वाला अभावग्रस्त नहीं रहता। गायत्री ही पारस है। जिसका आश्रय, सान्निध्य लेने वाला लोहे जैसी कठोरता कालिमा खोकर स्वर्ण जैसी आभा और गरिमा उपलब्ध करता है। गायत्री ही अमृत है। इसे अंतराल में उतारने वाला अजर- अमर बनता है। स्वर्ग और मुक्ति को जीवन का परम लक्ष्य माना गया है। यह दोनों ही गायत्री द्वारा साधक को अजस्त्र- अनुदान के रूप में अनायास ही मिलते हैं। मान्यता है कि गायत्री माता का सच्चे मन से अंचल पकड़ने वाला कभी कोई निराश नहीं रहता। संकट की घड़ी में वह तरण- तारिणी बनती है। उत्थान के प्रयोजनों में उसका समुचित वरदान मिलता है। अज्ञान के अंधकार का भटकाव दूर करने और सन्मार्ग का सही रास्ता प्राप्त करके चरम प्रगति के लक्ष्य तक जा पहुँचना गायत्री माता का आश्रय लेने पर सहज संभव होता है।

प्रज्ञा व्यक्ति गत जीवन को अनुप्राणित करती है, इसे ऋतंभरा अर्थात् श्रेष्ठ में ही रमण करने वाली कहते हैं। महाप्रज्ञा इसे ब्रह्माण्ड में संव्याप्त है। उसे दूरदर्शिता, विवेकशीलता, न्यायनिष्ठा, सद्भावना, उदारता के रूप में प्राणियों पर अनुकंपा बरसाती और पदार्थों को गतिशील सुव्यवस्थित एवं सौंदर्य युक्त बनाती देखा जा सकता है। परब्रह्म की वह धारा जो मात्र मनुष्य के काम आती एवं आगे बढ़ाने, ऊँचा उठाने की भूमिका निभाती है महाप्रज्ञा है। ईश्वरीय अगणित विशेषताओं एवं क्षमताओं से प्राणिजगत एवं पदार्थ जगत उपकृत होते हैं, किंतु मनुष्य को जिस आधार पर ऊर्ध्वगामी बनने परमलक्ष्य तक पहुँचने का अवसर मिलता है उसे महाप्रज्ञा ही समझा जाना चाहिए। इसका जितना अंश जिसे, जिस प्रकार भी उपलब्ध हो जाता है वह उतने ही अंश में कृतकृत्य बनता है। मनुष्य में देवत्व का दिव्य क्षमताओं का उदय उद्भव मात्र एक ही बात पर अवलंबित है कि महाप्रज्ञा की अवधारणा उसके लिए कितनी मात्रा में संभव हो सकी। महाप्रज्ञा का ब्रह्म विद्या पक्ष अंतःकरण को उच्चस्तरीय आस्थाओं से आनंद विभोर करने के काम आता है। दूसरा पक्ष साधना है, जिसे विज्ञान या पराक्रम कह सकते हैं, इसके अंतर्गत आस्था को उछाला और परिपुष्ट किया जाता है। मात्र ज्ञान ही पर्याप्त नहीं होता। कर्म के आधार पर उसे संस्कार, स्वभाव, अभ्यास के स्तर तक पहुँचाना होता है। साधना का प्रयोजन श्रद्धा को निष्ठा में निर्धारण की अभ्यास की स्थिति में पहुँचाना है। इसलिए अग्रदूतों, तत्वज्ञानियों, जीवन मुक्तों एवं जागृत आत्माओं को भी साधना का अभ्यास क्रम नियमित रूप से चलाना होता है।

प्राह नारद इच्छायाः स्वकीयाया भवान् मम।
जिज्ञासायाश्च प्रस्तौति यं समन्वयमद्भुतम्॥ ४६॥
आत्मा पुलकितस्तेन स्पष्टं निर्दिश भूतले।
प्रतिगत्य च किं कार्यं येन सिद्ध्येत्प्रयोजनम्॥ ४७॥

टीका—नारद ने कहा, हे देव अपनी इच्छा और मेरी जिज्ञासा का आप जो अद्भुत समन्वय प्रस्तुत कर रहे हैं, उससे मेरी अंतरात्मा पुलकित हो रही है। कृपया स्पष्ट निर्देश कीजिए कि पुनः मृत्युलोक में वापस जाकर मुझे क्या करना चाहिए, ताकि आपका प्रयोजन पूर्ण हो॥ ४६- ४७॥

उवाच भगवांस्तात दिग्भ्रांतान् दर्शयाग्रतः।
यथार्थताया आलोकं सन्मार्गे गंतुमेव च॥ ४८॥
तकर्तथ्ययुतं मार्गं त्वं प्रदर्शय सांप्रतम्।
उपायं च द्वितीयं तं तदाधारसमुद्भवम् ॥ ४९॥
उत्साहं सरले कार्ये योजयाभ्यस्ततां यतः।
परिचितं युगधर्मे च गच्छेयुर्मानवाः समे॥ ५०॥
चरणौ द्वाविमौ पूर्णावाधारं प्रगतेर्मम।
अवतारक्रियाकर्त्ता चेतना सा युगांतरा॥ ५१॥

टीका—भगवान् बोले, हे तात सर्वप्रथम दिग्भ्रांतों को यथार्थता का आलोक दिखाना और सन्मार्ग अपनाने के लिए तर्क और तथ्यों सहित मार्गदर्शन करना है, दूसरा उपाय इस आधार पर उभरे हुए उत्साह को किसी सरल कार्यक्रम में जुटा देना है, ताकि युग धर्म से वे परिचित और अभ्यस्त हो सकें। इन दो चरणों के उठ जाने पर आगे की प्रगति का आधार मेरी अवतरण प्रक्रिया युगांतरीय चेतना स्वयमेव संपन्न कर लेगी॥ ४८- ५१॥

व्याख्या—युग परिवर्तन का कार्य योजनाबद्ध ढंग से ही किया जा सकता है। सबसे पहले तो सुधारकों अग्रगामियों को अपने सहायक ढूँढ़ने के लिए निकालना होता है उन्हें उँगली पकड़कर चलना- सिखाना पड़ता है। जब वे अपनी दिशा समझ लेते हैं, उच्चस्तरीय पथ पर चलने के लिए वे सहमत हो जाते हैं, तब उन्हें सुनियोजित कार्यपद्धति समझाकर उनके उत्साह को क्रियारूप देना होता है। यही नीति हर अवतार की रही है। इतना बन पड़ने पर शेष कार्य वह चेतन सत्ता स्वयं कर लेती है।

समस्या तब उठ खड़ी होती है, जब व्यक्ति ईश्वरीय सत्ता की इच्छा, आकांक्षा जानते हुए भी व्यामोह में फँसे दिशा भूले की तरह जीवन बिताते हैं अथवा उद्देश्य को जानते हुए भी अपने उत्साह को सही नियोजित नहीं कर पाते।

नारद उवाच

पप्रच्छ नारदो भगवन् स्पष्टतो विस्तरादपि।
किं नु कार्यं मया ब्रूहि मानवैः कारयामि किम्॥ ५२॥

श्री भगवानुवाच

उवाच भगवाँस्तात हिमाच्छादित एकदा।
उत्तराखंड संशोभिन्यारण्यक शुभस्थले॥ ५३॥
तत्वावधाने प्राज्ञस्य पिप्पलादस्य नारद।
प्रज्ञासत्रसमारंभो जातः पञ्चदिनात्मकः ॥ ५४॥
अष्टावक्रः श्वेतकेतुरुद्दालकशृंगिणौ।
दुर्वासाश्चेति जिज्ञासाः पञ्चाकुर्वन् क्रमादिमे॥ ५५॥
तत्त्वदर्शी महाप्राज्ञस्तेषां संमुख एव सः।
संक्षिप्तं ब्रह्मविद्यायाः प्रास्तौत्सारं सममृषिः॥ ५६॥
सर्वसाधारणोऽप्येनं ज्ञातं बोधयितुं क्षमः।
इह लोके परे चायमृद्धिसिद्धिप्रदः स्मृतः॥ ५७॥
तं प्रसंंगं, स्मारयामि ध्यानेन हृदये कुरु।
प्रज्ञापुराणरूपे च योजितं यत्नतस्तु तम् ॥ ५८॥
वरिष्ठानामात्मानं तु पूर्वं साधारणस्य च।
हृदयंगममेनं, त्वं कारयाद्य महामुने ॥ ५९॥

टीका—नारद ने पूछा भगवन् और भी स्पष्ट करें कि क्या करना और क्या कराना है। भगवान बाले, हे तात एक बार उत्तराखंड के हिमाच्छादित एक शुभ आरण्यक में महाप्राज्ञ पिप्पलाद के तत्वावधान में पाँच दिवसीय प्रज्ञा- सत्र हुआ था। उसमें क्रमशः अष्टावक्र, श्वेतकेतु, शृंगी, उद्दालक और दुर्वासा ने पाँच जिज्ञासाएँ की थीं। तत्वदर्शी महाप्राज्ञ ऋषि ने उनके समक्ष ब्रह्मविद्या का सार संक्षेप प्रस्तुत किया था, वह सर्वसाधारण के समझने समझाने योग्य है, साथ ही लोक- परलोक में उभयपक्षीय ऋद्धि- सिद्धियाँ प्रदान करने वाला भी है। उस प्रसंग का तुम्हें स्मरण दिलाता हूँ। ध्यानमग्न होकर हृदयंगम करो, सुनियोजित करो और प्रज्ञापुराण के रूप में सर्वप्रथम वरिष्ठ आत्माओं को तदुपरांत सर्वसाधारण को हृदयगंम कराओ॥ ५२- ५९॥

व्याख्या—अध्यात्म विज्ञान के व्यावहारिक शिक्षण की विस्तृत कार्य प्रणाली जानने को उत्सुक देवर्षि को भगवान् एक विशिष्ट प्रज्ञासत्र का स्मरण दिलाते हैं। यह ऋषि प्रणाली है कि किसी भी तथ्य का समर्थन, प्रतिपादन प्रत्यक्ष उदाहरणों द्वारा किया जाए। ध्यानमग्न नारद को भगवान ने ज्ञान सत्रों में हुई चर्चा को संक्षेप में अपनी परावाणी विचार संप्रेषण द्वारा समझा दिया एवं अग्रदूतों तक इसे पहुँचाने उन्हें इस ज्ञान आलोक से प्रकाशित करने का निर्देश भी दिया।

समाधिस्थो नारदोऽभूत्तस्मिन्नेव क्षणे प्रभुः।
प्रज्ञापुराणमेतत्तद्हृदयस्थमकारयत् ॥ ६०॥
उवाच च महामेघमंडलीव समंततः।
कुरु त्वं मूसलाधारं वर्षां तां युगचेतनाम् ॥ ६१॥
अनास्थाऽऽतपशुष्कां च महर्षे धर्मधारणाम्।
जीवयैतदिदं कार्यं प्रथमं ते व्यवस्थितम्॥ ६२॥

टीका—नारद समाधिस्थ हो गए। भगवान् ने उस समय प्रज्ञापुराण कंठस्थ करा दिया और कहा। इसे युगचेतना की वर्षा मेघों की तरह सर्वत्र बरसाओ। अनास्था के आतप से सूखी धर्मधारणा को फिर से हरी- भरी बना दो। तुम्हारा प्रथम काम यही है॥ ६०- ६२॥

व्याख्या—बादलों का काम है बरसना तथा जल अभिसिंचन द्वारा सारी विश्व मानवता को तृप्त करना जहाँ अकाल पड़ा हो वहाँ वर्षा की थोड़ी- सी बूँदें गिरते ही चारों ओर प्रसन्नता का साम्राज्य छा जाता है कुछ ही समय में हरियाली फैली दिखाई पड़ती है। समुद्र से उठने वाली भाप जब बादल बनती है तो उसका एक ही उद्देश्य रहता है वनस्पति जगत तथा सारे जीव जगत में प्राण भर देना।

चेतना विस्तार की यही भूमिका अवतार, महामानव, अग्रदूत, जागृत आत्माएँ निभाती हैं। उनका उद्देश्य भी यही होता है। आस्था संकट का जो मूल उद्गम है अंतःकरण वहाँ वे व्यक्ति -व्यक्ति तक पहुँचकर उसके अंदर हलचल मचाते हैं। मरुस्थल बन गए अंतःस्थल में संवेदनाएँ उभारते हैं, आदर्शवादी उत्कृष्टता के प्रति समर्पण की भावना जगाते हैं अवतार की प्रक्रिया यही है। भगवान ने नारद ऋषि को वही काम सौंपा ताकि प्रस्तुत परिस्थितियों में प्रब्रज्या द्वारा वे जन- जन में प्रज्ञावतार की प्रेरणा भर सकें। परिवर्तन- विचारणा में परिष्कार तथा संवेदनाओं में उत्कृष्टता परायण उभार की ही परिणति है। युग परिवर्तन की प्रक्रिया जो अगले दिनों संपादित होने जा रही है, उसका प्रथम चरण यही है।

महाकाल ने हमेशा बीज रूप में उपयुक्त पात्र को यह संदेश दिया है वही कालांतर में फला और मेघ की भूमिका उसने निभाई है। इसी तथ्य को रामायणकार ने इस तरह समझाया है।

राम सिंधु घन सज्जन धीरा।
चंदन तरु हरि संतसमीरा॥

अर्थात् भगवान् समुद्र हैं तो सज्जन व्यक्ति बादल के समान। चंदन वृक्ष यदि भगवान् हैं तो संत पवन की तरह मलयज सुगंध को फैलाने वाले। भगवान् से अर्थ है आदर्शवादिता का समुच्चय। मेघ व पवन की ही भाँति संत व सज्जन उस युगचेतना को विस्तारित करते हैं, असंख्यों को धन्य बनाते हैं।

उवाच नारदो देव, वाच्यः श्राव्यस्त्वयं मतः।
ज्ञानपक्षः पूरकं तं कर्मपक्षं विबोधय ॥ ६३॥
कर्त्तव्यं यद्यदन्यैश्चाप्यनुष्ठेयं, समग्रता। उत्पद्यते द्वयोर्ज्ञानकर्मणोस्तु समन्वयात्॥ ६४॥

टीका—नारद बोले, यह ज्ञान पक्ष हुआ। जिसे कहा या सुना जाता है। अब इसका पूरक कर्मपक्ष बताइए, जो करना और कराना पड़ेगा। ज्ञान और कर्म के समन्वय से ही समग्रता उत्पन्न होती है॥ ६३- ६४॥

व्याख्या—कोई सिद्धांत अपने आप में अकेला पूर्ण नहीं। प्रयोगपक्ष जाने बिना सारा ज्ञान अधूरा है। क्रिया पक्ष, ज्ञान पक्ष का पूरक है। ब्रह्म ज्ञान तत्व चिंतन अपनी जगह है, अनिवार्य भी है, परंतु उसका व्यवहार पक्ष जिसे साधना तपश्चर्या के रूप में जाने बिना वह मात्र मानसिक श्रम और ज्ञान वृद्धि तक ही सीमित रहेगा, उद्देश्य की पूर्ति नहीं होगी। चिकित्सकों को अध्ययन भी करना होता है एवं व्यवहारिक ज्ञान भी प्राप्त करना होता है। यह समग्रता लाए बिना वे चिकित्सक की पात्रता पदवी नहीं पाते।

ऐसा अधूरापन अध्यात्म क्षेत्र में बड़े व्यापक रूप में देखने को मिलता है। ब्रह्म की, सद्गुणों की, आदर्शवादिता की, चर्चा तो काफी लोग करते पाए जाते हैं, परंतु उसे व्यवहार में उतारने, जीवन का अंग बना लेने वाले कम ही होते हैं।

उवाच विष्णुर्ज्ञानार्थं कथा प्रज्ञापुराणजा।
विवेच्या, कर्मणे प्रज्ञाभियानस्य विधिष्वलम्॥ ६५॥
विधयोऽस्य च स्वीकर्तुं प्रगल्भान् प्रेरयानिशम्।
युगस्य सृजने सर्वे सहयोगं ददत्वलम्॥ ६६॥
यथातथा विबोध्यास्ते भावुका अंशदायिनः।
समयस्य च दातारः सोत्साहा उत्स्फुरंतु यत्॥ ६७॥
संयुक्त शक्त्या श्रेष्ठानां दुर्गावतरणोज्ज्वला।
प्रचंडता समुत्पन्ना समस्या दूरयिष्यति ॥ ६८॥

टीका—विष्णु भगवान ने कहा ज्ञान के लिए प्रज्ञा पुराण का कथा विवेचन उचित होगा और कर्म के लिए प्रज्ञा अभियान की बहुमुखी गतिविधियों में से प्रगल्भों को उन्हें अपनाने की प्रेरणा निरंतर देनी चाहिए। युग सृजन में सहयोग करने के लिए सभी भावनाशीलों को समयदान, अंशदान की उमंग उभारनी चाहिए। वरिष्ठों की इस संयुक्त शक्ति से ही दुर्गावतरण जैसी प्रचंडता उत्पन्न होगी और युग समस्याओं के निराकरण में समर्थ होगी॥ ६५- ६८॥
व्याख्या—युग चेतना को व्यापक करने के बाद कर्म में प्रवृत्त होने के लिए भगवान प्रगल्भों की चर्चा करते हैं। प्रगल्भ अर्थात् साहसी। ऐसे शूरवीर जो सत्प्रयोजनों के लिए कमर कसकर तैयार हो जाएँ।

अवतारों में उच्चस्तरीय वे ही माने जाते हैं जिनमें संत की पवित्रता, सुधारक की प्रखरता के साथ ऋषियों जैसी तत्व दृष्टि होती है। वे उत्कृष्टता को समर्पित होते हैं। अहंता के परिपोषण में लगने वाली शक्ति समर्पण के बाद उनके पास इतनी अधिक मात्रा में बच जाती है जिसके आधार पर सामान्य व्यक्ति भी असामान्य काम कर दिखाते हैं। भगवान कृष्ण, राम, ईसा, दयानंद, गाँधी, गुरुगोविंदसिंह, बुद्ध, मीरा, शंकराचार्य, ज्ञानेश्वर, समर्थ रामदास ऐसे जीते- जागते प्रमाणों में से हैं जिन्होंने प्रतिकूलता से जूझने का साहस दिखाया व सत्प्रयोजन में लगने के लिए असंख्यों को प्रेरित किया। ऐसे व्यक्ति यों का संगठन तो वह प्रचंड चमत्कार कर दिखाता है जिसकी कल्पना भी नहीं की जा सकती।

धर्मस्य चेतनां भूयो जीवितां कर्तुमद्य तु।
अधिष्ठात्रीं युगस्यास्य महाप्रज्ञामृतंभराम्॥ ६९॥
गायत्रीं लोकचित्ते तां कुरु पूर्णप्रतिष्ठिताम्।
पराक्रमं च प्रखरं कर्तुं सर्वत्र नारद॥ ७०॥
पवित्रतोदारतां तु यज्ञजां च प्रचंडताम्।
प्रखरां कर्तुमेवाद्यानिवार्यं मन्यतां त्वया॥ ७१॥

टीका—आज धर्मचेतना को पुनर्जीवित करने के लिए इस युग की अधिष्ठात्री महाप्रज्ञा ऋतंभरा गायत्री को लोकमानस में प्रतिष्ठित किया जाए। हे नारद, पराक्रम की प्रखरता के लिए सर्वत्र यज्ञीय पवित्रता, उदारता एवं प्रचंडता को प्रखर करने की आवश्यकता है॥ ६९- ७१॥

व्याख्या—महाप्रज्ञा को अध्यात्म की भाषा में गायत्री कहते हैं। इसके दो पक्ष हैं, एक दर्शन अर्थात् तत्वचिंतन अध्यात्म, दूसरा व्यवहार अर्थात् शालीनता युक्त आचरण- धर्म। महाप्रज्ञा की परिणति अंतःक्षेत्र में प्रतिष्ठित होने पर साधक के व्यक्ति त्व में आमूलचूल परिवर्तन ला देती है। आत्मिक विभूतियाँ ऋद्धियाँ तथा लोक व्यवहार में प्राप्त संपदा सिद्धियाँ इसी के तत्व चिंतन का प्रतिफल हैं।

प्रज्ञापीठस्वरूपेषु युगदेवालया भुवि।
भवंतु तत एतासां सृज्यानामथ नारद॥ ७२॥
सूत्रं संस्कारयोग्यानां प्रवृत्तीनां च सञ्चलेत्।
नृणां येन स्वरूपं च भविष्यत्संस्कृतं भवेत्॥ ७३॥
सहैव पृष्ठभूमिश्च परिवर्तनहेतवे।
निर्मिता स्याद् युगस्यास्तु संधिकालस्तु विंशतिः॥ ७४॥
वर्षाणां, सुप्रभातस्य वेलाऽऽवर्तन हेतुका।
अवाञ्छनीयताग्लानिः सदाशयविनिर्मितिः ॥ ७५॥

टीका—हे नारद युग देवालय, प्रज्ञापीठों के रूप में बनें। वहाँ से सृजनात्मक और सुधारात्मक सभी प्रवृत्तियों का सूत्र- संचालन हो, जिससे मनुष्य का स्वरूप एवं भविष्य सुधरे, साथ ही महान् परिवर्तन के लिए आवश्यक पृष्ठभूमि भी बनने लगे। युग संधि के बीस वर्ष प्रभात की परिवर्तन वेला की तरह हैं। इसमें अवांछनीयता की गलाई और सदाशयता की ढलाई होगी॥ ७२- ७५॥

व्याख्या—नए युग में इन्हीं प्रज्ञा की अधिष्ठात्री गायत्री के मंदिर और यज्ञशालाएँ बननी चाहिए उन्हीं के माध्यम से रचनात्मक कार्य चलने चाहिए। महामना मदनमोहन मालवीय कहा करते थे।

ग्रामे ग्रामे सभाकार्या ग्रामे ग्रामे कथाशुभाः।
पाठशाला, मल्लशाला, प्रतिपर्वा महोत्सवाः॥

अर्थात् गाँव- गाँव ऐसे देवमंदिर रहें जहाँ से न्याय, पर्व संस्कार मनाने, विद्याध्ययन, आरोग्य संवर्द्धन के क्रियाकृत्य चलते रहें, केवल मंदिरों से काम चलेगा नहीं।

आद्य शंकराचार्य ने जब मान्धाता से यही बात कही तो उन्होंने चार धामों की स्थापना के लिए अपना अक्षय भंडार खोल दिया। इन तीर्थों के माध्यम से धर्म- धारणा विस्तार की कितनी बड़ी सेवा हुई है इसका मूल्यांकन नहीं किया जा सकता।

मंदिर मात्र पलायनवादी श्रद्धा नहीं, कर्मयोगी निष्ठा जगाएँ तो ही उनकी सार्थकता है।
जब इन देवालयों से जनजागृति केंद्रों के माध्यम से सत्प्रवृत्ति संवर्द्धन की गतिविधियाँ चलने लगेंगी, तो जन- जन में प्रखरता का उदय होगा तथा परिवर्तन के दृश्य सुनिश्चित रूप से दिखाई पड़ने लगेंगे। प्रस्तुत समय संधि वेला का है। आज संसार के सभी विद्वान, ज्योतिर्विद्, अतींद्रिय दृष्टा इस संबंध में एक मत हैं कि युग परिवर्तन का समय आ पहुँचा। परिस्थितियों की विषमता अपनी चरम सीमा पर है। ऐसे में इन युग देवालयों की भूमिका अपनी जगह बड़ी महत्त्वपूर्ण है। सूरदास ने लिखा है।

एक सहस्र नौ सौ के ऊपर ऐसौ योग परै।
सहस्र वर्ष लौंसतयुग बीते धर्म की बेलि चढ़े॥

अर्थात् २०वीं शताब्दी के अंत में ऐसा ही परिवर्तन होगा जिसके बाद सहस्रों वर्षों के लिए धर्म का सुख- शांति का राज्य स्थापित होगा।

संक्रमण वेला में किस प्रकार की परिस्थितियाँ बनतीं और कैसे घटनाक्रम घटित होते हैं इसका उल्लेख महाभारत के वनपर्व में इस प्रकार आता है।

ततस्तु मूले संघाते वर्तमाने युग क्षये।
यदा चंद्रस्यसूर्यस्यतथा तस्य बृहस्पतिः॥
एकराशौ समेष्यंति प्रयत्स्यति तदा कृतम्।
कालवर्षी च पर्जन्यो नक्षत्राणि शुभानि च।
क्षेमं सुभिक्षामारोग्यं भविष्यति निरामयम्॥

अर्थात् जब एक युग समाप्त होकर दूसरे युग का प्रारंभ होने को होता है, तब संसार में संघर्ष और तीव्र हलचल उत्पन्न हो जाती है। जब चंद्र, सूर्य, वृहस्पति तथा पुष्य नक्षत्र एक राशि पर जाएँगे तब सतयुग का शुभारंभ होगा। इसके बाद शुभ नक्षत्रों की कृपा वर्षा होती है। पदार्थों की वृद्धि से सुख- समृद्धि बढ़ती है। लोग स्वस्थ और प्रसन्न होने लगते हैं।

इस प्रकार का ग्रहयोग अभी कुछ समय पहले ही आ चुका है। अन्यान्य गणनाओं के आधार पर भी यही समय है।

विशिष्ट अवसरों को आपत्तिकाल कहते हैं और उन दिनों आपत्ति धर्म निभाने की आवश्यकता पड़ती है। अग्निकांड, दुर्घटना, दुर्भिक्ष, बाढ़, भूकंप, युद्ध, महामारी जैसे अवसरों पर सामान्य कार्य छोड़कर भी सहायता के लिए दौड़ना पड़ता है। छप्पर उठाने, धान रोपने, शादी- खुशी में साथ रहने, सत्प्रयोजनों का समर्थन करने के लिए भी निजी काम छोड़कर उन प्रयोजनों में हाथ बँटाना आवश्यक होता है। युग संधि में जागरुकों को युग धर्म निभाना चाहिए। व्यक्ति गत लोभ, मोह को गौण रखकर विश्व संकट की इन घड़ियों में उच्चस्तरीय कर्त्तव्यों के परिपालन को प्रमुख प्राथमिकता देनी चाहिए। यही है परिवर्तन की इस प्रभात वेला में दिव्य प्रेरणा, जिसे अपनाने में हर दृष्टि से हर किसी का कल्याण है।

विभीषिकास्तु विश्वस्य दूरीकर्तुं पुनर्भुवि।
स्वर्ग्यवातावृतिं कर्तुं क्षमानां देवतात्मनाम्॥ ७६॥
मानावानां तु संभूतिः कठिना किंतु तत्र ये।
योगदानरतास्तेषां श्रेयः सौभाग्यसंभवः॥ ७७॥

टीका—विश्व विभीषिकाओं को निरस्त करने और धरती पर पुनः स्वर्गीय वातावरण उत्पन्न कर सकने वाले देवमानवों का सृजन करने का कार्य कठिन तो है, पर उसमें योगदान देने वालों का श्रेय- सौभाग्य भी कम न मिलेगा॥ ७६- ७७॥

व्याख्या—दैवी प्रकोपों विभीषिकाओं के मूल में जितना दोष भौतिक रूप से मानव द्वारा उससे उद्धत रूप से छेड़छाड़ करने का है उससे भी अधिक भ्रष्ट चिंतन और निकृष्ट कर्त्तव्य का आश्रय लेने वाली मानवी प्रकृति का है। नियति इसी से रुष्ट होती है एवं मानव जाति को सामूहिक रूप से विभीषिकाओं के रूप में उभर कर त्रास देती है।

परिवर्तन की घड़ियाँ असाधारण उलट- पुलट की होती हैं। असुरता जीवनमरण की लड़ाई लड़ती है और देवत्व उसे पदच्युत कर धरती पर स्वर्ग लाने के दुष्कर कार्य में कई अवरोधों का सामना करता है। यह कार्य कठिन तो है पर असंभव नहीं। भूतकाल में भी ऐसे अवसरों पर यही दृश्य उपस्थित हुए हैं जैसे कि इन दिनों सामने हैं। ऐसे अवसरों पर ही जो देवमानव आगे आते हैं स्वयं श्रेय पाकर धन्य बनते हैं, सारी मानवता को कृतार्थ कर देते हैं।

प्रज्ञावतार की दिव्यसत्ता ही प्रमुख है और इन दिनों वही युग परिवर्तन के सरंजाम जुटा रही है। तो भी समय कर्तृत्व का वहन उसे अकेले नहीं करना है। सेनापति अकेला नहीं लड़ता, सैनिक भी साथ चलते हैं। हाथ अकेला पुरुषार्थ नहीं करता, दस अगुलियाँ व चौबीस पोर भी अपनी क्षमता के अनुरूप अपने ढंग से उस कर्म कौशल में जुड़े रहते हैं।

जागृतात्मवतामेतं संदेशं प्रापयास्तु मे।
नोपेक्ष्योऽनुपमः कालः क्रियतां साहसं महत्॥ ७८॥
महान्तं प्रतिफलं लब्ध्वा कृतकृत्या भवंतु ते।
जन्मन इदमेवास्ति फलमुद्देश्यरूपकम्॥ ७९॥
अग्रगामिन एवात्र प्रज्ञासंस्थान निर्मितौ।
प्रज्ञाभियान सूत्राणां योग्याः संचालने सदा॥ ८०॥

टीका—अस्तु जाग्रत आत्माओं तक मेरा यह संदेश पहुँचाना कि वे इस अनुपम अवसर की उपेक्षा न करें, बड़ा साहस करें, बड़ा प्रतिफल अर्जित करके कृतकृत्य बनें। यही उनके जन्म का उद्देश्य है। जो अग्रगामी हों उन्हें प्रज्ञा संस्थानों के निर्माण तथा प्रज्ञा अभियान के सूत्र संचालन में जुटाना॥ ७८- ८०॥

व्याख्या—जाग्रत आत्माएँ कभी अवसर नहीं चूकतीं। वे जिस उद्देश्य को लेकर अवतरित होती हैं, उसे पूरा किए बिना उन्हें चैन नहीं पड़ता। जागृत वे जो अदृश्य जगत में बह रहे प्रकृति प्रवाह को पहचानते हैं, परिवर्तन में सहायक बनते हैं। दूसरे जब आगे चलकर उन परिणामों को देखते हैं तो पछताते हैं कि हमने अवसर की उपेक्षा क्यों कर दी।

साहसादर्शरूपा ये चेतनामुच्चभूमिकाम्।
निजेन बलिदानेन त्यागेनोद्भावयंति ये॥ ८१॥
आत्मसंतोषमासाद्य लोकसम्मानमेव च।
देवानुग्रहलाभं च कृतकृत्या भवंति ते॥ ८२॥

टीका—आदर्श और साहस के धनी अपने त्याग- बलिदान से उच्चस्तरीय चेतना उत्पन्न करते हैं और आत्म संतोष, लोक सम्मान तथा दैवी अनुग्रह के तीन लाभ एक साथ प्राप्त करते तथा धन्य बनते हैं॥ ८१- ८२॥

व्याख्या—नवसृजन में अपना सब कुछ लुटा देने वाले कभी घाटे में नहीं रहते। भगवान के काम में लग जाने वाले तीन असामान्य लाभ सहज पा लेते हैं जो एक दूसरे की प्रतिक्रियाएँ ही हैं। जाग्रत आत्माएँ आदर्शवादिता अपनाकर सत्साहस दिखाती हैं और अंतः में संतोष, बहिरंग में सम्मान सहयोग पाती हैं और ऐसों पर ही दैवी अनुदान बरसते हैं, जो उन्हें कृतकृत्य कर जाते हैं।

पेड़ अपने पत्ते गिराते, जमीन को खाद देते और बदले में जड़ों के लिए उपयुक्त खुराक उपलब्ध करते हैं। फल- फूलों से दूसरों को लाभान्वित करते हैं। यह परमार्थ व्रत आज की चिंतन धारा के अनुसार तो मूर्खता ही ठहराया जाएगा और व्यंग्य उपहास का ही कारण बनेगा। किंतु पर्यवेक्षकों को इस निष्कर्ष पर पहुँचने में कोई कठिनाई नहीं होनी चाहिए कि विश्व- व्यवस्था में ऐसी परिपूर्ण गुंजाइश है कि परमार्थ परायणों को लोक सम्मान ही नहीं दैवी अनुदान भी अजस्र परिमाण में मिलते रहें। पेड़ों को बार- बार नए पल्लव और नए फल- फूल देते रहने में प्रकृति कोताही नहीं बरतती। उदारमना घाटा उठाते लगते भर हैं वस्तुतः वे जो देते हैं उसे ब्याज समेत वसूल कर लेते हैं।

इतिहास के पृष्ठों पर स्वर्णाक्षरों में अंकित महामानवों में से प्रत्येक ने परमार्थ- परायणता की दूरदर्शितापूर्ण नीति अपनाई है। वे बीज की तरह गले और वृक्ष की तरह फले हैं। इस मार्ग पर चलने के लिए उन्हें प्राथमिक पराक्रम यह करना पड़ा कि संचित कुसंस्कारों की पशु प्रवृत्तियों से जूझे और उन्हें सुसंस्कारी बनने के लिए पूरी तरह दबाया दबोचा और तब छोड़ा जब वे चीं बोल गईं और संकीर्ण स्वार्थपरता से ऊँचे उठकर आदर्शवादी परमार्थ प्रवृत्ति को अंगीकार करने के लिए सहमत हो गईं।

भगवन्तं ततो नत्वा वांछा साम्यं विचार्य च।
प्रज्ञापुराणसंदेशमुपदेष्टुं जनं जनम्॥ ८३॥
जागृतात्मन प्रज्ञाभियान मार्गे नियोजितुम्।
संकल्प्य धरणीमायात् प्रसन्नहृदयस्तदा॥ ८४॥
सप्तर्षीणां तपोभूमौ विरम्याथ गतक्लमः।
युगांतरचिते रूपे विश्वव्यापी बभूव च॥ ८५॥

टीका—नारद ने भगवान् को नमन किया और उनकी इच्छा में अपनी इच्छा मिलाते हुए जन- जन को प्रज्ञा पुराण का संदेश सुनाने जागृत आत्माओं को प्रज्ञा अभियान प्रयासों में लगाने का संकल्प लेकर, प्रसन्न हृदय धरती पर उतरे। सप्त ऋषियों की तपोभूमि में थोड़ा विराम- विश्राम करके वे युगांतरीय चेतना के रूप में विश्वव्यापी बन गए॥ ८३- ८५॥

व्याख्या—नारद ने भगवान को नमन किया और उनकी इच्छा में अपनी इच्छा मिलाते हुए जन- जन को प्रज्ञा पुराण का संदेश सुनाने जागृत आत्माओं को प्रज्ञा- अभियान प्रयासों में लगाने का संकल्प लेकर, प्रसन्न हृदय धरती पर उतरे। सप्त ऋषियों की तपोभूमि में थोड़ा विराम- विश्राम करके वे युगांतरीय चेतना के रूप में विश्वव्यापी बन गए॥ ८३- ८५॥

व्याख्या—भक्त की स्वयं की कोई इच्छा नहीं होती। वह भगवान का काम करने का संकल्प लेकर जन्मता है व अपने स्व को चेतन शक्ति में घुला देता है। देवर्षि नारद ने अपनी इच्छा को भगवान की प्रेरणा के साथ मिलाया। एक बार नारद स्वयं मोह में पड़े थे और अपने अहंकार के मद में प्रभु प्रेरणा को समझने में असफल रहे। भगवान ने उनका मोह भंग किया, उन्हें वास्तविकता से अवगत कराया तब से उन्होंने संकल्प ले लिया कि अब आगे से कभी भी अपनी इच्छा को प्रभु से अलग नहीं रखेंगे।

इति श्रीमत्प्रज्ञोपनिषदि ब्रह्मविद्याऽऽत्मविद्ययोः युगदर्शनयुगसाधनाप्रकटीकरणयोः
श्री विष्णु- नारद ‘‘लोककल्याणजिज्ञासा’’ इति प्रकरणो नाम

॥ प्रथमोऽध्यायः॥

hindu devotional

hindu devotional

Sri Suktam with Meaning and Description

noreply@blogger.com (indravadan) — Thu, 29 May 2014 21:30:00 +0000

Sri Suktam

Sri Suktam is a vedic sloka addressed to Goddess Lakshmi, the Goddess of Wealth, Prosperity and Fertility. The Sri Suktam is a never failing mantra to invoke prosperity, goodness, health, wealth and well being of the person as well as the whole family itself.

The presence of Sri Mahalakshmi on Lord Sri Vishnu’s chest, at the Heart symbolises the embodiment of Love, from which devotion to God or Bhakti flows from. It is through Love/Bhakti or Lakshmi that the atma or soul is able to reach God or Vishnu. Sri or Lakshmi is also the personification of theSpiritual energy within us and universe called Kundalini. She is also called the Goddess of Fortune.

Lakshmi is prosperity, and all the wealth of life is nothing but prosperity. All forms of happiness, satisfaction, abundance and status come under Lakshmi, the Divine Glory. The Sri Sukta is the invocation of God Himself as the great glory of His creation, His lordliness, sovereignty and supremacy.

Sri Suktam is recited to bring bliss to the family, to those who recite it with devout intent and discipline. It is widely believed that recitation of this powerful slokam bestows an unerring power unto the character and personality of those who recite it, and to their general well being.

Lakshmi, the eternal consort of Lord Narayana has been referred as ‘Sri‘ meaning the personification of auspicious and royal qualities. Her description appears in the Sri Sukta, where she has been lauded in golden words and in glorious terms…Just as there is no difference between Power-Holder (Vishnu) and Power (Lakshmi)…She is the presiding deity of all divine manifestation.

The word Veda means knowledge, and the Vedas are considered the most sacred scripture of Hinduism referred to as sruti, meaning what was heard by or revealed to the Rishis or Seers. The most holy hymns and mantras put together into four collections called the Rig, Sama, Yajur, and Atharva Vedas.Rigveda is a Veda in form of Sukti's, which mean 'beautiful statements'.

A collection of very beautifully composed incantations itself is a Sukta. The Sukta is also synonymous to Richas. 'Rit' means - an incantation that contains praises and Veda means knowledge.Suktas are chanted in Vedic hymns (songs). They are in praise of different forms of the God/Goddess, which are known as “SUKTAMS”.Sri Suktam is one of the pancha suktas such as Purusha Suktam,Narayana Suktam,Sri Suktam,Bhu Suktam and Nila Suktam.

For the adoration of Lakshmi, there is no hymn equal to the Sri Sukta...The letters, syllables and words in the verses of Sri Sukta, collectively form the sound body of Lakshmi, the presiding deity of this Hymn. As it has come to us from the consciousness state of the Rishi (seer), the substance is Chit, the creative energy in Vaikhari or gross from of sound.

The universe is conceived and born of sound. Light is nothing but a sound of a particular frequency. All that we see in this worlds in solid, liquid, or gaseous state has emanated from sound. Even our mind is the crystal of sound. Nama (name) is sound from which rupa (form) has come. To cut it short, Sri Sukta is a Siddha Mantra and is a radiant mass of energy. By proper Sadhana, the jiva can raise itself to a divine status. But to attain this, it is very vital that the meaning of the Mantras are correctly understood, intoned and also remembered at the time of recitation.

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Shri Suktam with Meaning :

हरिः ॐ हिरण्यवर्णां हरिणीं सुवर्णरजतस्रजाम् ।

चन्द्रां हिरण्मयीं लक्ष्मीं जातवेदो म आवह ॥१॥

Harih Om Hirannya-Varnnaam Harinniim Suvarnna-Rajata-Srajaam ।

Candraam Hirannmayiim Lakssmiim Jatavedo Ma Aavaha ॥1॥

हरिः (Harih) - Sri Hari [Vishnu] ॐ (Om) - The Symbol of Parabrahman हिरण्यवर्णां (Hirannya-Varnnaam) - Golden Colour हरिणीं (Harinniim) - Golden Image, Female Deer signifying Beauty सुवर्णरजतस्रजाम् (Suvarnna-Rajata-Srajaam) - Adorned with Gold and Silver Garlands चन्द्रां (Candraam) - Like the Moon हिरण्मयीं (Hirannmayiim) - Golden Colour लक्ष्मीं (Lakssmiim) - Devi Lakshmi जातवेदो (Jatavedo) - Refers to Agni in the form of Sacrificial Fire म (Ma) - To me or For me आवह (Aavaha) - Bringing, what Bears or Conveys, Invoke

1.1: Who is of Golden Colour, Beautiful and Adorned with Gold and Silver Garlands. (Gold represents Sun or the Fire of Tapas; Silver represents Moon or the Bliss and Beauty of Pure Sattva.)

1.2: Who is like the Moon with a Golden Aura, Who is Lakshmi, the Embodiment of Sri; O Jatavedo, please Invoke for Me that Lakshmi. (Moon represents the Bliss and Beauty of Pure Sattva and the Golden Aura represents the Fire of Tapas.)

तां म आवह जातवेदो लक्ष्मीमनपगामिनीम् ।

यस्यां हिरण्यं विन्देयं गामश्वं पुरुषानहम् ॥२॥

Taam Ma Aavaha Jatavedo Lakssmiim-Anapagaaminiim ।

Yasyaam Hirannyam Vindeyam Gaam-Ashvam Purussaan-Aham ॥2॥

तां (Taam) - signifying That Lakshmi म (Ma) - To me or For me आवह (Aavaha) - Bringing, what Bears or Conveys, Invoke, जातवेदो (Jatavedo) - Refers to Agni in the form of Sacrificial Fire लक्ष्मीमनपगामिनीम् (Lakssmiim-Anapagaaminiim) - The Lakshmi Who does not Go Away यस्यां (Yasyaam) - Whose, By Whose हिरण्यं (Hirannyam) - Golden, Made of Gold विन्देयं (Vindeyam) - Will be Obtained गामश्वं (Gaam-Ashvam) - Cattle and Horses पुरुषानहम् (Purussaan-Aham) - I [will obtain] Progeny and Servants

2.1: (Harih Om) O Jatavedo, Invoke for Me that Lakshmi, Who does not Go Away, (Sri is Non-Moving, All-Pervasive and the Underlying Essence of All Beauty. Devi Lakshmi as the Embodiment of Sri is thus Non-Moving in Her essential nature.)

2.2: By Whose Golden Touch, I will Obtain Cattle, Horses, Progeny and Servants. (Golden Touch represents the Fire of Tapas which manifests in us as the Energy of Effort by the Grace of the Devi. Cattle, Horses etc are external manifestations of Sri following the effort.)

अश्वपूर्वां रथमध्यां हस्तिनादप्रबोधिनीम् ।

श्रियं देवीमुपह्वये श्रीर्मा देवी जुषताम् ॥३॥

Ashva-Puurvaam Ratha-Madhyaam Hastinaada-Prabodhiniim ।

Shriyam Deviim-Upahvaye Shriirmaa Devii Jussataam ॥3॥

अश्वपूर्वां (Ashva-Puurvaam) - With Horses Before रथमध्यां (Ratha-Madhyaam) - With Chariot in the Middle हस्तिनादप्रबोधिनीम् (Hastinaada-Prabodhiniim) - Awakened by the Trumpet of Elephants श्रियं (Shriyam) - Embodiment of Sri देवीमुपह्वये (Deviim-Upahvaye) - Invoke the Devi Nearer श्रीर्मा (Shriirmaa) - [The Devi of] Prosperity [become pleased] with me देवी (Devii) - Devi [Lakshmi] जुषताम् (Jussataam) - Be Pleased or Satisfied

3.1: (Harih Om. O Jatavedo, Invoke for me that Lakshmi) Who is Abiding in the Chariot of Sri ( in the Middle ) which is driven by Horses in Front and Whose Appearance is Heralded by the Trumpet of Elephants, (Chariot represents the Abode of Sri and Horses represents the Energy of Effort. The Trumpet of Elephants represents the Awakening of Wisdom.)

3.2: Invoke the Devi who is the Embodiment of Sri Nearer so that the Devi of Prosperity becomes Pleased with Me. (Prosperity is the external manifestation of Sri and is therefore pleased when Sri is Invoked.)

कां सोस्मितां हिरण्यप्राकारामार्द्रां ज्वलन्तीं तृप्तां तर्पयन्तीम् ।प

द्मे स्थितां पद्मवर्णां तामिहोपह्वये श्रियम् ॥४॥

Kaam So-Smitaam Hirannya-Praakaaraam-Aardraam Jvalantiim Trptaam Tarpayantiim ।

Padme Sthitaam Padma-Varnnaam Taam-Iha-Upahvaye Shriyam ॥4॥

कां (Kaam) - Who is सोस्मितां (So-Smitaam) - Having a [Beautiful] Smile हिरण्यप्राकारामार्द्रां (Hirannya-Praakaaraam-Aardraam) - Enclosed by a Soft Golden [Glow] ज्वलन्तीं (Jvalantiim) - Glowing तृप्तां (Trptaam) - Satisfied तर्पयन्तीम् (Tarpayantiim) - Which Satisfies पद्मे (Padme) - In the Lotus स्थितां (Sthitaam) - Who Abides पद्मवर्णां (Padma-Varnnaam) - Colour of Lotus तामिहोपह्वये (Taam-Iha-Upahvaye) - Invoke Her Here श्रियम् (Shriyam) - Embodiment of Sri

4.1: (Harih Om. O Jatavedo, Invoke for me that Lakshmi) Who is Having a Beautiful Smile and Who is Enclosed by a Soft Golden Glow; Who is eternally Satisfied and Satisfies all those to whom She Reveals Herself, (Beautiful Smile represents the Trancendental Beauty of Sri Who is Enclosed by the Golden Glow of the Fire of Tapas.)

4.2: Who Abides in the Lotus and has the Colour of the Lotus; (O Jatavedo) Invoke that Lakshmi Here, Who is the Embodiment of Sri. (Lotus represents the Lotus of Kundalini.)

प्रभासां यशसा लोके देवजुष्टामुदाराम् ।

पद्मिनीमीं शरणमहं प्रपद्येऽलक्ष्मीर्मे नश्यतां त्वां वृणे ॥५॥

Prabhaasam Yashasaa Loke Deva-Jussttaam-Udaaraam ।

Padminiim-Iim Sharannam-Aham Prapadye-Alakssmiir-Me Nashyataam Tvaam Vrnne ॥5॥

प्रभासां (Prabhaasam) - Splendour [like the Moon] यशसा (Yashasaa) - Glory लोके (Loke) - In all the Worlds देवजुष्टामुदाराम् (Deva-Jussttaam-Udaaraam) - Who is Worshipped by the Devas a nd Who is Noble पद्मिनीमीं (Padminiim-Iim) - Who Abides in the Lotus शरणमहं (Sharannam-Aham) - I take Refuge प्रपद्येऽलक्ष्मीर्मे (Prapadye-Alakssmiir-Me) - [Take Refuge] At Her Feet to [Destroy] My Ill-Fortune नश्यतां (Nashyataam) - Will be Destroyed त्वां (Tvaam) - You वृणे (Vrnne) - By Your Grace

5.1: (Harih Om. O Jatavedo, Invoke for me that Lakshmi) Who is the Embodiment of Sri and Whose Glory Shines like the Splendour of the Moon in all the Worlds; Who is Noble and Who is Worshipped by the Devas.)

5.2: I take Refuge at Her Feet, Who Abides in the Lotus; By Her Grace, let the Alakshmi (in the form of Evil, Distress and Poverty) within and without be Destroyed.

आदित्यवर्णे तपसोऽधिजातो वनस्पतिस्तव वृक्षोऽथ बिल्वः ।

तस्य फलानि तपसानुदन्तु मायान्तरायाश्च बाह्या अलक्ष्मीः ॥६॥

Aaditya-Varnne Tapasoa-Adhi-Jaato Vanaspatis-Tava Vrkssah-Atha Bilvah ।

Tasya Phalani Tapasaa-Nudantu Maaya-Antaraayaashca Baahyaa Alakssmiih ॥6॥

आदित्यवर्णे (Aaditya-Varnne) - [Golden] Colour of Sun तपसोऽधिजातो (Tapasoa-Adhi-Jaato) - Born from Tapas वनस्पतिस्तव (Vanaspatis-Tava) - Your [Tapas is like a] Huge Tree वृक्षोऽथ (Vrkssah-Atha) - [Your Tapas] Indeed [is like a Sacred Bilva] Tree बिल्वः (Bilvah) - Bilva Tree, Wood-Apple Tree commonly called Bel तस्य (Tasya) - That फलानि (Phalani) - Fruit of [that Tree] तपसानुदन्तु (Tapasaa-Nudantu) - [Fruit of that] Tapas will Drive Away मायान्तरायाश्च (Maaya-Antaraayaashca) - The Ignorance and Delusion Within बाह्या (Baahyaa) - Outer, Exterior अलक्ष्मीः (Alakssmiih) - Evil Fortune, Distress, Poverty, elder sister of Devi Lakshmi

6.1: (Harih Om. O Jatavedo, Invoke for me that Lakshmi) Who is of the Colour of the Sun and Born of Tapas; the Tapas which is like a Huge Sacred Bilva Tree, (The Golden Colour of the Sun represents the Fire of Tapas.)

6.2: Let the Fruit of That Tree of Tapas Drive Away the Delusion and Ignorance Within and the Alakshmi (in the form of Evil, Distress and Poverty) Outside.

उपैतु मां देवसखः कीर्तिश्च मणिना सह ।

प्रादुर्भूतोऽस्मि राष्ट्रेऽस्मिन् कीर्तिमृद्धिं ददातु मे ॥७॥

Upaitu Maam Deva-Sakhah Kiirtish-Ca Manninaa Saha ।

Praadurbhuutah-Asmi Raassttre-([A] Kiirtim-Rddhim Dadaatu To Me ॥7॥

उपैतु (Upaitu) - Come Near [me] मां (Maam) - Me देवसखः (Deva-Sakhah) - The Companions of Gods कीर्तिश्च (Kiirtish-Ca) -मणिना (Manninaa) - Jewels सह (Saha) - With प्रादुर्भूतोऽस्मि (Praadurbhuutah-Asmi) - [Let ] me [be] Reborn राष्ट्रेऽस्मिन् (Raassttre-([A]) - In the Realm [of Sri] कीर्तिमृद्धिं (Kiirtim-Rddhim) - Glory [Inner Prosperity] and Outer Prosperity ददातु (Dadaatu) - Grant मे (To Me) - To Me

7.1: (Harih Om. O Jatavedo, Invoke for me that Lakshmi) By Whose Presence will Come Near me the Companions of the Devas along with Glory (Inner Prosperity) and various Jewels (Outer Prosperity),

7.2: And I will be Reborn in the Realm of Sri (signifying Inner Transformation towards Purity) which will Grant me Inner Glory and Outer Prosperity.

क्षुत्पिपासामलां ज्येष्ठामलक्ष्मीं नाशयाम्यहम् ।

अभूतिमसमृद्धिं च सर्वां निर्णुद गृहात् ॥८॥

Kssut-Pipaasaa-Malaam Jyesstthaam-Alakssmiim Naashayaamy-Aham ।

Abhuutim-Asamrddhim Cha Sarvaam Nirnnuda Grhaat ॥8॥

क्षुत्पिपासामलां (Kssut-Pipaasaa-Malaam) - Hunger, Thirst and Impurity ज्येष्ठामलक्ष्मीं (Jyesstthaam-Alakssmiim) -नाशयाम्यहम् (Naashayaamy-Aham) - Destroy My अभूतिमसमृद्धिं (Abhuutim-Asamrddhim) - Wretchedness and Ill-Fortune च (Cha) - And, Also, sometimes only fills a gap सर्वां (Sarvaam) - All निर्णुद (Nirnnuda) - Push Away, Drive Away गृहात् (Grhaat) - From my House

8.1: (Harih Om. O Jatavedo, Invoke for me that Lakshmi) Whose Presence will Destroy Hunger, Thirst and Impurity associated with Her Elder Sister Alakshmi,

8.2: And Drive Away the Wretchedness and Ill-Fortune from My House.

गन्धद्वारां दुराधर्षां नित्यपुष्टां करीषिणीम् ।

ईश्वरींग् सर्वभूतानां तामिहोपह्वये श्रियम् ॥९॥

Gandha-Dvaaraam Duraadharssam Nitya-Pussttaam Kariissinniim ।

Iishvariing Sarva-Bhuutaanaam Taam-Iha-Upahvaye Shriyam ॥9॥

गन्धद्वारां (Gandha-Dvaaraam) - Source of all Fragrancesदुराधर्षां (Duraadharssam) - Difficult to Approachनित्यपुष्टां (Nitya-Pussttaam) - Always Filled with Abundanceकरीषिणीम् (Kariissinniim) - A Region Abounding in Dung signifying that She leaves a Residue of Abundanceईश्वरींग् (Iishvariing) - Ruling Powerसर्वभूतानां (Sarva-Bhuutaanaam) - In All Beingsतामिहोपह्वये (Taam-Iha-Upahvaye) - Invoke Her Hereश्रियम् (Shriyam) - Embodiment of Sri

9.1: (Harih Om. O Jatavedo, Invoke for me that Lakshmi) Who is the Source of All Fragrances, Who is Difficult to Approach, Who is Always Filled with Abundance and leaves a Residue of Abundance wherever She Reveals Herself.

9.2: Who is the Ruling Power in All Beings; (O Jatavedo) Please Invoke Her Here, Who is the Embodiment of Sri.

मनसः काममाकूतिं वाचः सत्यमशीमहि ।

पशूनां रूपमन्नस्य मयि श्रीः श्रयतां यशः ॥१०॥

Manasah Kaamam-Aakuutim Vaacah Satyam-Ashiimahi ।

Pashuunaam Rupam-Annasya Mayi Shriih Shrayataam Yashah ॥10॥

मनसः (Manasah) - Mind, Heart काममाकूतिं (Kaamam-Aakuutim) - [My Heart] Truly Yearns [for Her] वाचः (Vaacah) - Word, Speech सत्यमशीमहि (Satyam-Ashiimahi) - [My Words] Truly Tries to Reach [Her] पशूनां (Pashuunaam) - Cattle रूपमन्नस्य (Rupam-Annasya) - Beauty and Food मयि (Mayi) - In Me श्रीः (Shriih) - Prosperity, Welfare, Good Fortune, Auspiciousness श्रयतां (Shrayataam) - Take Refuge signifying To Abide यशः (Yashah) - Honour, Glory, Fame, Renown

10.1: (Harih Om. O Jatavedo, Invoke for me that Lakshmi) For Whom my Heart Truly Yearns and to Whom my Speech Truly tries to Reach,

10.2: By Whose Presence will come Cattle, Beauty and Food in my Life as (External) Prosperity and Who will Reside (i.e. Reveal) in me as (Inner) Glory of Sri.

कर्दमेन प्रजाभूता सम्भव कर्दम ।

श्रियं वासय मे कुले मातरं पद्ममालिनीम् ॥११॥

Kardamena Prajaa-Bhuutaa Sambhava Kardama ।

Shriyam Vaasaya Me Kule Maataram Padma-Maaliniim ॥11॥

कर्दमेन (Kardamena) - By Earth [represented by Mud] प्रजाभूता (Prajaa-Bhuutaa) -सम्भव (Sambhava) - Being or Coming Together, Meeting, Union, Cohabit कर्दम (Kardama) - Sage Kardama, Son of Devi Lakshmi श्रियं (Shriyam) - Embodiment of Sri वासय (Vaasaya) - Dwell, Live मे (Me) - My कुले (Kule) - In my Family मातरं (Maataram) - Mother पद्ममालिनीम् (Padma-Maaliniim) - Encircled by Lotus

11.1: (Harih Om. O Kardama, Invoke for me your Mother) As Kardama ( referring to Earth represented by Mud ) acts as the substratum for the Existence of Mankind, Similarly O Kardama (now referring to sage Kardama, the son of Devi Lakshmi) you Stay with me,

11.2: And be the cause to bring your Mother to Dwell in My Family; Your Mother who is the Embodiment of Sri and Encircled by Lotuses.

आपः सृजन्तु स्निग्धानि चिक्लीत वस गृहे ।

नि च देवी मातरं श्रियं वासय कुले ॥१२॥

Aapah Srjantu Snigdhaani Cikliita Vasa Grhe ।

Ni Ca Deviim Maataram Shriyam Vaasaya Kule ॥12॥

आपः (Aapah) - Water सृजन्तु (Srjantu) - Creates स्निग्धानि (Snigdhaani) - Loveliness चिक्लीत (Cikliita) - Moisture, also a Son of Devi Lakshmi वस (Vasa) - Dwelling, Residence गृहे (Grhe) - In [my] House नि (Ni) - In, Into, Within च (Ca) - And, Also, sometimes only fills a gap देवी (Deviim) - Devi Lakshmi मातरं (Maataram) - Mother श्रियं (Shriyam) - Embodiment of Sri वासय (Vaasaya) - Dwell, Live कुले (Kule) - In my Family

12.1: (Harih Om. O Chiklita, Invoke for me your Mother) As Chiklita ( referring to Moisture represented by Water ) Creates Loveliness in all things by its presence, similarly O Chiklita (now referring to Chiklita, the son of Devi Lakshmi) you Stay with me,

12.2: And by your presence bring your Mother, the Devi who is the Embodiment of Sri (and essence of all Loveliness) to Dwell in my Family.

आर्द्रां पुष्करिणीं पुष्टिं पिङ्गलां पद्ममालिनीम् ।

चन्द्रां हिरण्मयीं लक्ष्मीं जातवेदो म आवह ॥१३॥

Aardraam Pusskarinniim Pussttim Pinggalaam Padma-Maaliniim ।

Candraam Hirannmayiim Lakssmiim Jatavedo Ma Aavaha ॥13॥

आर्द्रां (Aardraam) - Wet, Moist, Damp पुष्करिणीं (Pusskarinniim) - A Lotus Pond, Any Pond or Pool पुष्टिं (Pussttim) - Well-Nourished Condition पिङ्गलां (Pinggalaam) - Yellow पद्ममालिनीम् (Padma-Maaliniim) - Encircled by Lotus चन्द्रां (Candraam) - Like the Moon हिरण्मयीं (Hirannmayiim) - Golden लक्ष्मीं (Lakssmiim) - Devi Lakshmi जातवेदो (Jatavedo) - Refers to Agni in the form of Sacrificial Fire म (Ma) - To me or For me आवह (Aavaha) - Bringing, what Bears or Conveys, Invoke

13.1: (Harih Om. O Jatavedo, Invoke for me that Lakshmi) Who is like the Moisture of a Lotus Pond which Nourishes a Soul (with Her Soothing Loveliness); and Who is Encircled by Light Yellow Lotuses,

13.2: Who is like a Moon with a Golden Aura; O Jatavedo, please Invoke that Lakshmi for me. (Devi Lakshmi in the form of a Moon represents the Transcendental Bliss and Beauty of Sri. This Soothing Loveliness is compared with the Moisture of a Lotus Pond which Nourishes a Soul. )

आर्द्रां यः करिणीं यष्टिं सुवर्णां हेममालिनीम् ।

सूर्यां हिरण्मयीं लक्ष्मीं जातवेदो म आवह ॥१४॥

Aardraam Yah Karinniim Yassttim Suvarnnam Hema-Maaliniim ।

Suuryaam Hirannmayiim Lakssmiim Jatavedo Ma Aavaha ॥14॥

आर्द्रां (Aardraam) - Wet, Moist, Damp यः (Yah) - Which करिणीं (Karinniim) - For Doing, Performing यष्टिं (Yassttim) - Any Support, Staff, Stick सुवर्णां (Suvarnnam) - Golden हेममालिनीम् (Hema-Maaliniim) - Surrounded by Golden Glow सूर्यां (Suuryaam) - Like the Sun हिरण्मयीं (Hirannmayiim) - Golden लक्ष्मीं (Lakssmiim) - Devi Lakshmi जातवेदो (Jatavedo) - Refers to Agni in the form of Sacrificial Fire म (Ma) - To me or For me आवह (Aavaha) - Bringing, what Bears or Conveys, Invoke

14.1: (Harih Om. O Jatavedo, Invoke for me that Lakshmi) Who is like the Moisture (figuratively representing Energy) which Supports the Performance of Activities; and Who is Encircled by Gold (Glow of the Fire of Tapas),

14.2: Who is like a Sun with a Golden Aura; O Jatavedo, please Invoke that Lakshmi for me. (Devi Lakshmi in the form of a Sun represents the Fire of Tapas. This Fire is compared with the moisture within activities, the moisture figuratively signifying energy. The Fire of Tapas manifests as the Energy of Activities.)

तां म आवह जातवेदो लक्ष्मीमनपगामिनीम् ।

यस्यां हिरण्यं प्रभूतं गावो दास्योऽश्वान् विन्देयं पूरुषानहम् ॥१५॥

Taam Ma Aavaha Jatavedo Lakssmiim-Anapagaaminiim ।

Yasyaam Hirannyam Prabhuutam Gaavo Daasyah-Ashvaan Vindeyam Puurussaan-Aham ॥15॥

तां (Taam) - signifying That Lakshmi म (Ma) - To me or For me आवह (Aavaha) - Bringing, what Bears or Conveys, Invoke जातवेदो (Jatavedo) - Refers to Agni in the form of Sacrificial Fire लक्ष्मीमनपगामिनीम् (Lakssmiim-Anapagaaminiim) - The Lakshmi Who does not Go Away यस्यां (Yasyaam) - Whose, By Whose हिरण्यं (Hirannyam) - Golden, Made of Gold प्रभूतं (Prabhuutam) - Abundant गावो (Gaavo) - Cattle दास्योऽश्वान् (Daasyah-Ashvaan) - Cattle and Horses विन्देयं (Vindeyam) - Will be Obtained पूरुषानहम् (Puurussaan-Aham) - Progeny

15.1: (Harih Om). O Jatavedo, Invoke for me that Lakshmi, Who does not Go Away, (Sri is Non-Moving, All-Pervasive and the Underlying Essence of All Beauty. Devi Lakshmi as the Embodiment of Sri is thus Non-Moving in Her essential nature.)

15.2: By Whose Golden Touch I will obtain (i.e. Sri will be manifested as) Abundant Cattle, Servants, Horses and Progeny. (Golden Touch represents the Fire of Tapas which manifests in us as the Energy of Effort by the grace of the Devi. Cattle, Horses etc are external manifestations of Sri following the effort.)

यः शुचिः प्रयतो भूत्वा जुहुयादाज्यमन्वहम् ।

सूक्तं पञ्चदशर्चं च श्रीकामः सततं जपेत् ॥१६॥

Yah Shucih Prayato Bhuutvaa Juhu-Yaad-Aajyam-Anvaham ।

Suuktam Pancadasharcam Ca Shriikaamah Satatam Japet ॥16॥

यः (Yah) - Which शुचिः (Shucih) - Clean, Pure प्रयतो (Prayato) - With Devotion भूत्वा (Bhuutvaa) - Become like this जुहुयादाज्यमन्वहम् (Juhu-Yaad-Aajyam-Anvaham) - Perform Sacrificial Offering with Butter Day after Day सूक्तं (Suuktam) - Sri Suktam पञ्चदशर्चं (Pancadasharcam) - Fifteen [Verses of Sri Suktam] च (Ca) - And, Also, sometimes only fills a gap श्रीकामः (Shriikaamah) - Longing for Sri सततं (Satatam) - Always, Continual जपेत् (Japet) - Recite

16.1: Those who after Becoming Bodily Clean and Devotionally Disposed perform Sacrificial Offering with Butter Day after Day,

16.2: By Constantly Reciting the Fifteen Verses of Sri Suktam will have their Longing for Sri Fulfilled by the Grace of Devi Lakshmi.

पद्मानने पद्म ऊरु पद्माक्षी पद्मासम्भवे ।

त्वं मां भजस्व पद्माक्षी येन सौख्यं लभाम्यहम् ॥१७॥

Padma-Aanane Padma Uuru Padma-Akssii Padmaa-Sambhave ।

Tvam Maam Bhajasva Padma-Akssii Yena Saukhyam Labhaami-Aham ॥17॥

पद्मानने (Padma-Aanane) - Having Lotus Face पद्म (Padma) - Lotus ऊरु (Uuru) - Thigh पद्माक्षी (Padma-Akssii) - Having Lotus Eyes पद्मासम्भवे (Padmaa-Sambhave) - Born of Lotus त्वं (Tvam) - You मां (Maam) - Me भजस्व (Bhajasva) - From Devotion पद्माक्षी (Padma-Akssii) - Having Lotus Eyes येन (Yena) - By Which, By Whom सौख्यं (Saukhyam) - Happiness, Welfare लभाम्यहम् (Labhaami-Aham) - I Obtain

17.1: (Harih Om, Salutations to Mother Lakshmi) Whose Face is of Lotus, Who is supported (indicated by Thigh ) by Lotus, Whose Eyes are of Lotus and Who is Born of Lotus. (Lotus indicates Kundalini. Face indicates the nature of a person, thighs indicate support and eyes indicate the spiritual vision. This verse describes the transcendental nature of Mother Lakshmi. She is born of Yoga, united with Yoga and revealed to a devotee in his spiritual vision.)

17.2: O Mother, You manifest in Me in the Spiritual Vision (indicated by Lotus Eyes ) born of intense Devotion by Which I am filled with (i.e. Obtain ) Divine Bliss.

अश्वदायि गोदायि धनदायि महाधने ।

धनं मे जुषताम् देवी सर्वकामांश्च देहि मे ॥१८॥

Ashva-Daayi Go-Daayi Dhana-Daayi Mahaa-Dhane ।

Dhanam To Me Jussataam Devii Sarva-Kaamaamsh-Ca Dehi To Me ॥18॥

अश्वदायि (Ashva-Daayi) - Giver of Horses गोदायि (Go-Daayi) - Giver of Cows धनदायि (Dhana-Daayi) - Giver of Wealth महाधने (Mahaa-Dhane) - Great Wealth or Abundance धनं (Dhanam) - Wealth मे (To Me) - To Me जुषताम् (Jussataam) - Be Pleased or Satisfied देवी (Devii) - Devi [Lakshmi] सर्वकामांश्च (Sarva-Kaamaamsh-Ca) - All Aspirations देहि (Dehi) - Give मे (To Me) - To Me

18.1: (Harih Om, Salutations to Mother Lakshmi) Who is the Giver of Horses, Cows and Wealth to all; and Who is the Source of the Great Abundance in this World.

18.2: O Devi, Please be Gracious to grant Wealth (both inner and outer) to Me and Fulfill All my Aspirations.

पुत्रपौत्र धनं धान्यं हस्त्यश्वादिगवे रथम् ।

प्रजानां भवसि माता आयुष्मन्तं करोतु माम् ॥१९॥

Putra-Pautra Dhanam Dhaanyam Hasti-Ashva-Aadi-Gave Ratham ।

Prajaanaam Bhavasi Maataa Aayussmantam Karotu Maam ॥19॥

पुत्रपौत्र (Putra-Pautra) - Sons and Grandsons धनं (Dhanam) - Wealth धान्यं (Dhaanyam) - Corn, Grain हस्त्यश्वादिगवे (Hasti-Ashva-Aadi-Gave) - Elephants, Horses, Cows etc रथम् (Ratham) - Carriage प्रजानां (Prajaanaam) - Offsprings भवसि (Bhavasi) - Are माता (Maataa) - Mother आयुष्मन्तं (Aayussmantam) - Vigour in Life करोतु (Karotu) - Do माम् (Maam) - Me

19.1: (Harih Om, Salutations to Mother Lakshmi) O Mother, bestow us with Children and Grandchildren to continue our lineage; and Wealth, Grains, Elephants, Horses, Cows and Carriages for our daily use.

19.2: We Are Your Children, O Mother; Please make our lives Long and full of Vigour.

धनमग्निर्धनं वायुर्धनं सूर्यो धनं वसुः ।

धनमिन्द्रो बृहस्पतिर्वरुणं धनमश्नुते ॥२०॥

Dhanam-Agnir-Dhanam Vaayur-Dhanam Suuryo Dhanam Vasuh ।

Dhanam-Indro Brhaspatir-Varunnam Dhanam-Ashnute ॥20॥

धनमग्निर्धनं (Dhanam-Agnir-Dhanam) - You are the Power behind the God of Fire वायुर्धनं (Vaayur-Dhanam) - You are the Power behind the God of Wind सूर्यो (Suuryo) - [You are the Power behind the] God of Sun धनं (Dhanam) - Wealth वसुः (Vasuh) - [You are the Power behind the] Celestial Beings धनमिन्द्रो (Dhanam-Indro) - You are the Power behind Indra बृहस्पतिर्वरुणं (Brhaspatir-Varunnam) - You are the Power behind Brihaspati and Varuna, the God of Water धनमश्नुते (Dhanam-Ashnute) - You are the All-Pervading Essence behind everything

20.1: (Harih Om, Salutations to Mother Lakshmi) O Mother, You (indicated by Dhanam) are the Power behind Agni (the God of Fire), You are the Power behind Vayu (the God of Wind), You are the Power behind Surya (the God of Sun), You are the Power behind the Vasus (celestial beings).

20.2: You are the Power behind Indra, Vrhaspati and Varuna (the God of Water); You are the All-Pervading Essence behind Everything.

वैनतेय सोमं पिब सोमं पिबतु वृत्रहा ।

सोमं धनस्य सोमिनो मह्यं ददातु ॥२१॥

Vainateya Somam Piba Somam Pibatu Vrtrahaa ।

Somam Dhanasya Somino Mahyam Dadaatu ॥21॥

वैनतेय (Vainateya) - Garuda, the son of Vinata सोमं (Somam) - Soma Juice indicating Divine Bliss पिब (Piba) - Drink सोमं (Somam) - Soma Juice indicating Divine Bliss पिबतु (Pibatu) - Let him Drink वृत्रहा (Vrtrahaa) - Killer of Enemies सोमं (Somam) - Soma Juice indicating Divine Bliss धनस्य (Dhanasya) - Of Devi Lakshmi सोमिनो (Somino) - Possessing Soma मह्यं (Mahyam) - To Me ददातु (Dadaatu) - Grant

21.1: (Harih Om, Salutations to Mother Lakshmi) Those who carry Sri Vishnu in their Heart (like Garuda, the son of Vinata carries Him on his back) always drink Soma (the Divine Bliss within); Let all Drink that Soma by Destroying their inner Enemies of desires (thus gaining nearness to Sri Vishnu).

21.2: That Soma originates from Sri Who is the embodiment of Soma (the Divine Bliss); O Mother, please Give that Soma to Me too, You Who are the possessor of that Soma.

न क्रोधो न च मात्सर्य न लोभो नाशुभा मतिः ।

भवन्ति कृतपुण्यानां भक्तानां श्रीसूक्तं जपेत्सदा ॥२२॥

Na Krodho Na Cha Maatsarya Na Lobho Na-Ashubhaa Matih ।

Bhavanti Krtpunnyaanaam Bhaktaanaam Shriisuuktam Japet-Sadaa ॥22॥

न (Na) - Not, No क्रोधो (Krodho) - Anger न (Na) - Not, No च (Cha) - And, Also, sometimes only fills a gap मात्सर्य (Maatsarya) - Envy, Jealousy न (Na) - Not, No लोभो (Lobho) - Greed नाशुभा (Na-Ashubhaa) - No Bad [Intentions] मतिः (Matih) - Intention, Thought भवन्ति (Bhavanti) - Exist कृतपुण्यानां (Krtpunnyaanaam) - One who has accomplished merits through good deeds भक्तानां (Bhaktaanaam) - Devotees श्रीसूक्तं (Shriisuuktam) - Sri Suktam जपेत्सदा (Japet-Sadaa) - Perform Japa Always

22.1: (Harih Om, Salutations to Mother Lakshmi) Neither Anger Nor Jealousy, Neither Greed Nor Evil Intentions ...

22.2: Can Exist in the Devotees who have acquired Merit by Always Reciting with Devotion the great Sri Suktam.

वर्षन्तु ते विभावरि दिवो अभ्रस्य विद्युतः ।

रोहन्तु सर्वबीजान्यव ब्रह्म द्विषो जहि ॥२३॥

Varssantu Te Vibhaavari Divo Abhrasya Vidyutah ।

Rohantu Sarva-Biija-Anyava Brahma Dvisso Jahi ॥23॥

वर्षन्तु (Varssantu) - Shower ते (Te) - Of You विभावरि (Vibhaavari) - Light [of Grace] दिवो (Divo) - Sky अभ्रस्य (Abhrasya) - Of Thunder Cloud विद्युतः (Vidyutah) - Lightning रोहन्तु (Rohantu) - Ascend सर्वबीजान्यव (Sarva-Biija-Anyava) - Seeds of Differentiation ब्रह्म (Brahma) - Brahman, the Absolute Consciousness द्विषो (Dvisso) - Hostile, Hating जहि (Jahi) - Destroy

23.1: (Harih Om, Salutations to Mother Lakshmi) O Mother, Please Shower Your Light of Grace like Lightning in a Sky filled with Thunder-Cloud...

23.2: And Ascend All the Seeds of Differentiation to a higher spiritual plane; O Mother, You are of the nature of Brahman and Destroyer of all Hatred.

पद्मप्रिये पद्म पद्महस्ते पद्मालये पद्मदलायताक्षि ।

विश्वप्रिये विष्णु मनोऽनुकूले त्वत्पादपद्मं मयि सन्निधत्स्व ॥२४॥

Padma-Priye Padma Padma-Haste Padma-Aalaye Padma-Dalaayata-Akssi ।

Vishva-Priye Vissnnu Mano-Anukuule Tvat-Paada-Padmam Mayi Sannidhatsva ॥24॥

पद्मप्रिये (Padma-Priye) - Fond of Lotus पद्म (Padma) - Lotus पद्महस्ते (Padma-Haste) - Lotus in Hand पद्मालये (Padma-Aalaye) - Abode of Lotuses पद्मदलायताक्षि (Padma-Dalaayata-Akssi) - Whose Eyes are like Lotus Petals विश्वप्रिये (Vishva-Priye) - Fond of the World विष्णु (Vissnnu) - Sri Vishnu मनोऽनुकूले (Mano-Anukuule) - Which is Favourable to the Mind [of Sri Vishnu] त्वत्पादपद्मं (Tvat-Paada-Padmam) - To Your Lotus Feet मयि (Mayi) - In Me सन्निधत्स्व (Sannidhatsva) - Nearness, Vicinity

24.1: (Harih Om, Salutations to Mother Lakshmi) Who is Fond of Lotuses, Who is the Possessor of Lotuses, Who Holds Lotuses in Her Hands, Who Dwells in the Abode of Lotuses and Whose Eyes are like Lotus Petals. (Lotus indicate Kundalini)

24.2: Who is Fond of the Worldly Manifestations which are Directed towards (i.e. Agreeable to) Sri Vishnu (i.e. follows the path of Dharma); O Mother, bless me so that I Gain Nearness to Your Lotus Feet Within Me.

या सा पद्मासनस्था विपुलकटितटी पद्मपत्रायताक्षी ।

गम्भीरा वर्तनाभिः स्तनभर नमिता शुभ्र वस्त्रोत्तरीया ॥२५॥

Yaa Saa Padma-Aasana-Sthaa Vipula-Kattitattii Padma-Patraayata-Akssii ।

Gambhiiraa Varta-Naabhih Stanabhara Namita Shubhra Vastra-Uttariiyaa ॥25॥

या (Yaa) - That Lakshmi सा (Saa) - She, indicating Lakshmi पद्मासनस्था (Padma-Aasana-Sthaa) - Standing on the Seat of Lotus विपुलकटितटी (Vipula-Kattitattii) - With Wide Hip पद्मपत्रायताक्षी (Padma-Patraayata-Akssii) - Eyes like Lotus Leaf गम्भीरा (Gambhiiraa) - Deep Navel, signifying depth of character वर्तनाभिः (Varta-Naabhih) - Navel Bent Inwards स्तनभर (Stanabhara) - Full Bosom नमिता (Namita) - Bent Down शुभ्र (Shubhra) - White वस्त्रोत्तरीया (Vastra-Uttariiyaa) - Garments

25.1: (Harih Om, Salutations to Mother Lakshmi) Who Stands on Lotus with Her Beautiful Form, with Wide Hip and Eyes like the Lotus Leaf.

25.2: Her Deep Navel (indicating Depth of Character) is Bent Inwards, and with Her Full Bosom (indicating Abundance and Compassion) She is slightly Bent Down (towards the Devotees); and She is Dressed in Pure White Garments.

लक्ष्मीर्दिव्यैर्गजेन्द्रैर्मणिगणखचितैस्स्नापिता हेमकुम्भैः ।

नित्यं सा पद्महस्ता मम वसतु गृहे सर्वमाङ्गल्ययुक्ता ॥२६॥

Lakssmiir-Divyair-Gajendrair-Manni-Ganna-Khacitais-Snaapitaa Hema-Kumbhaih ।

Nityam Saa Padma-Hastaa Mama Vasatu Grhe Sarva-Maanggalya-Yuktaa ॥26॥

लक्ष्मीर्दिव्यैर्गजेन्द्रैर्मणिगणखचितैस्स्नापिता (Lakssmiir-Divyair-Gajendrair-Manni-Ganna-Khacitais-Snaapitaa) - Devi Lakshmi is Bathed by the Best of Celestial Elephants who are Studded with Various Gems हेमकुम्भैः (Hema-Kumbhaih) - Golden Pitcher नित्यं (Nityam) - Eternalसा (Saa) - She, indicating Lakshmi पद्महस्ता (Padma-Hastaa) - Lotus in Hand मम (Mama) - Of Me वसतु (Vasatu) - Please Reside गृहे (Grhe) - In [my] House सर्वमाङ्गल्ययुक्ता (Sarva-Maanggalya-Yuktaa) - United with All Auspiciousness

26.1: (Harih Om, Salutations to Mother Lakshmi) Who is Bathed with Water from Golden Pitcher by the Best of Celestial Elephants who are Studded with Various Gems,

26.2: Who is Eternal with Lotus in Her Hands; Who is United with All the Auspicious Attributes; O Mother, Please Reside in My House and make it Auspicious by Your Presence.

लक्ष्मीं क्षीरसमुद्र राजतनयां श्रीरङ्गधामेश्वरीम् ।

दासीभूतसमस्त देव वनितां लोकैक दीपांकुराम् ॥२७॥

Lakssmiim Kssiira-Samudra Raaja-Tanayaam Shriirangga-Dhaama-Iishvariim ।

Daasii-Bhuuta-Samasta Deva Vanitaam Loka-Eka Diipa-Amkuraam ॥27॥

लक्ष्मीं (Lakssmiim) - Devi Lakshmi क्षीरसमुद्र (Kssiira-Samudra) - Ocean of Milk, the Abode of Sri Vishnu राजतनयां (Raaja-Tanayaam) - Daughter of the King श्रीरङ्गधामेश्वरीम् (Shriirangga-Dhaama-Iishvariim) - Goddess [residing in the] Abode of Sri Vishnu दासीभूतसमस्त (Daasii-Bhuuta-Samasta) - Along with All the Servants देव (Deva) - Deva वनितां (Vanitaam) - Served लोकैक (Loka-Eka) - One [Light of the] World दीपांकुराम् (Diipa-Amkuraam) - Light Sprouting [behind every manifestation]

27.1: (Harih Om, Salutations to Mother Lakshmi) Who is the Daughter of the King of Ocean; Who is the Great Goddess Residing in Kseera Samudra (literally Milky Ocean), the Abode of Sri Vishnu.

27.2: Who is Served by the Devas along with their Servants, and Who is the One Light in all the Worlds which Sprouts behind every Manifestation.

श्रीमन्मन्दकटाक्षलब्ध विभव ब्रह्मेन्द्रगङ्गाधराम् ।

त्वां त्रैलोक्य कुटुम्बिनीं सरसिजां वन्दे मुकुन्दप्रियाम् ॥२८॥

Shriimat-Manda-Kattaakssa-Labdha Vibhava Brahmaa-Indra-Ganggaadharaam ।

Tvaam Trai-Lokya Kuttumbiniim Sarasijaam Vande Mukunda-Priyaam ॥28॥

श्रीमन्मन्दकटाक्षलब्ध (Shriimat-Manda-Kattaakssa-Labdha) - Obtaining [Grace through Her] Beautiful Soft Glance विभव (Vibhava) - Power, Might, Greatness ब्रह्मेन्द्रगङ्गाधराम् (Brahmaa-Indra-Ganggaadharaam) - Sri Brahma, Indra Deva and Sri Gangadhara [Shiva] त्वां (Tvaam) - You त्रैलोक्य (Trai-Lokya) - Three Worlds कुटुम्बिनीं (Kuttumbiniim) - Mother of the Family सरसिजां (Sarasijaam) - Lotus वन्दे (Vande) - Praised मुकुन्दप्रियाम् (Mukunda-Priyaam) - Dear to Mukunda

28.1: (Harih Om, Salutations to Mother Lakshmi) By Obtaining Whose Grace through Her Beautiful Soft Glance, Lord Brahma, Indra and Gangadhara (Shiva) become Great,

28.2: O Mother, You blossom in the Three Worlds like a Lotus as the Mother of the Vast Family; You are Praised by All and You are the Beloved of Mukunda.

सिद्धलक्ष्मीर्मोक्षलक्ष्मीर्जयलक्ष्मीस्सरस्वती ।

श्रीलक्ष्मीर्वरलक्ष्मीश्च प्रसन्ना मम सर्वदा ॥२९॥

Siddha-Lakssmiir-Mokssa-Lakssmiir-Jaya-Lakssmiis-Sarasvatii ।

Shrii-Lakssmiir-Vara-Lakssmiishca Prasannaa Mama Sarvadaa ॥29॥

सिद्धलक्ष्मीर्मोक्षलक्ष्मीर्जयलक्ष्मीस्सरस्वती (Siddha-Lakssmiir-Mokssa-Lakssmiir-Jaya-Lakssmiis-Sarasvatii) - Devi Siddha Lakshmi, Devi Moksha Lakshmi, Devi Jaya Lakshmi and Devi Saraswati श्रीलक्ष्मीर्वरलक्ष्मीश्च (Shrii-Lakssmiir-Vara-Lakssmiishca) - Sri Lakshmi and Devi Vara Lakshmi प्रसन्ना (Prasannaa) - Graciousमम (Mama) - Of Me सर्वदा (Sarvadaa) - Always

29.1: (Harih Om, Salutations to Mother Lakshmi) O Mother, May Your different Forms - Siddha Lakshmi, Moksha Lakshmi, Jaya Lakshmi, Saraswati...

29.2: Sri Lakshmi and Vara Lakshmi ... Always be Gracious to Me.

वरांकुशौ पाशमभीतिमुद्रां करैर्वहन्तीं कमलासनस्थाम् ।

बालार्क कोटि प्रतिभां त्रिणेत्रां भजेहमाद्यां जगदीस्वरीं त्वाम् ॥३०॥

Vara-Angkushau Paasham-Abhiiti-Mudraam Karair-Vahantiim Kamala-Aasana-Sthaam ।

Baala-Aarka Kotti Pratibhaam Tri-Netraam Bhaje-Aham-Aadyaam Jagat-Iisvariim Tvaam ॥30॥

वरांकुशौ (Vara-Angkushau) - Boon and Hook पाशमभीतिमुद्रां (Paasham-Abhiiti-Mudraam) - Noose [in one hand] and Gesture of Fearlessness [in the other hand] करैर्वहन्तीं (Karair-Vahantiim) - Flows from the Hands कमलासनस्थाम् (Kamala-Aasana-Sthaam) - Standing on the Seat of Lotus बालार्क (Baala-Aarka) - Newly Risen Sun कोटि (Kotti) - Ten Million प्रतिभां (Pratibhaam) - Appear in Mind त्रिणेत्रां (Tri-Netraam) - Three Eyes भजेहमाद्यां (Bhaje-Aham-Aadyaam) - I Worship the Primordial Source जगदीस्वरीं (Jagat-Iisvariim) - The Goddess of the World त्वाम् (Tvaam) - You

30.1: (Harih Om, Salutations to Mother Lakshmi) From Your Four Hands - first in Vara Mudra ( Gesture of Boon-Giving ), second Holding Angkusha ( Hook ), third Holding a Pasha ( Noose ) and fourth in Abhiti Mudra ( Gesture of Fearlessness ) - Flows Boons, Assurance of Help during Obstacles, Assurance of Breaking our Bondages and Fearlessness; As You Stand on the Lotus (to shower grace on the devotees).

30.2: I Worship You, O Primordial Goddess of the Universe, from Whose Three Eyes Appear Millions of Newly Risen Suns (i.e. different worlds).

सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थ साधिके ।

शरण्ये त्र्यम्बके देवि नारायणि नमोऽस्तु ते ॥३१॥

Sarva-Manggala-Maanggalye Shive Sarvaartha Saadhike ।

Sharannye Try-Ambake Devi Naaraayanni Namostu Te ॥31॥

सर्वमङ्गलमाङ्गल्ये (Sarva-Manggala-Maanggalye) - Who is the Auspiciousness in all the Auspicious शिवे (Shive) - Who is Auspicious सर्वार्थ (Sarvaartha) - All Things or Objects, All Manner of Things साधिके (Saadhike) - Complete with शरण्ये (Sharannye) - Who gives Refuge त्र्यम्बके (Try-Ambake) - Having Three Eyes देवि (Devi) - Goddess नारायणि (Naaraayanni) - Devi Narayani नमोऽस्तु (Namostu) - Salutations ते (Te) - Of You

31.1: (Harih Om, Salutations to Mother Lakshmi) Who is the Auspiciousness in All the Auspicious, Auspiciousness Herself and Complete with All the Auspicious Attributes,

31.2: I Salute You O Narayani, the Devi Who is the Giver of Refuge and with Three Eyes.

सरसिजनिलये सरोजहस्ते धवलतरांशुक गन्धमाल्यशोभे ।

भगवति हरिवल्लभे मनोज्ञे त्रिभुवनभूतिकरि प्रसीद मह्यम् ॥३२॥

Sarasija-Nilaye Saroja-Haste Dhavalatara-Amshuka Gandha-Maalya-Shobhe ।

Bhagavati Hari-Vallabhe Manojnye Tri-Bhuvana-Bhuuti-Kari Prasiida Mahyam ॥32॥

सरसिजनिलये (Sarasija-Nilaye) - Who Abides in Lotus सरोजहस्ते (Saroja-Haste) - Who has Lotus in Hand धवलतरांशुक (Dhavalatara-Amshuka) - White Garment गन्धमाल्यशोभे (Gandha-Maalya-Shobhe) - Decorated with Fragrant Garlands and Radiating an Aura भगवति (Bhagavati) - Goddess हरिवल्लभे (Hari-Vallabhe) - Who is the most Beloved of Sri Hari मनोज्ञे (Manojnye) - Who is Captivating त्रिभुवनभूतिकरि (Tri-Bhuvana-Bhuuti-Kari) - Who is the Source of Wellbeing of the Three Worlds प्रसीद (Prasiida) - Be Gracious मह्यम् (Mahyam) - To Me

32.1: (Harih Om, Salutations to Mother Lakshmi) Who Abides in Lotus and Holds Lotus in Her Hands; Dressed in Dazzling White Garments and Decorated with the most Fragrant Garlands, She Radiates a Divine Aura,

32.2: O Goddess, You are Dearer than the Dearest of Hari and the most Captivating; You are the Source of Wellbeing and Prosperity of all the Three Worlds; O Mother, Please be Gracious to Me.

विष्णुपत्नीं क्षमां देवीं माधवीं माधवप्रियाम् ।

विष्णोः प्रियसखीं देवीं नमाम्यच्युतवल्लभाम् ॥३३॥

Vissnnu-Patniim Kssamaam Deviim Maadhaviim Maadhava-Priyaam ।

Vissnnoh Priyasakhiim Deviim Namaamy-Acyuta-Vallabhaam ॥33॥

विष्णुपत्नीं (Vissnnu-Patniim) - Who is the Consort of Sri Vishnu क्षमां (Kssamaam) - Forbearance देवीं (Deviim) - Devi Lakshmi माधवीं (Maadhaviim) - Who is One with Madhava [in essence] माधवप्रियाम् (Maadhava-Priyaam) - Dear to Sri Madhava विष्णोः (Vissnnoh) - Sri Vishnu प्रियसखीं (Priyasakhiim) - Dear Companion देवीं (Deviim) - Devi Lakshmi नमाम्यच्युतवल्लभाम् (Namaamy-Acyuta-Vallabhaam) - I Salute [the Devi] Who is the most Beloved of Acyuta

33.1: (Harih Om, Salutations to Mother Lakshmi) O Devi, You are the Consort of Sri Vishnu and the embodiment of Forbearance; You are One with Madhava (in essence) and extremely Dear to Him.

33.2: I Salute You O Devi Who is the Dear Companion of Sri Vishnu and extremely Beloved of Acyuta (another name of Sri Vishnu literally meaning Infallible).

महालक्ष्मी च विद्महे विष्णुपत्नीं च धीमहि ।

तन्नो लक्ष्मीः प्रचोदयात् ॥३४॥

Mahaalakssmii Ca Vidmahe Vissnnu-Patniim Ca Dhiimahi ।

Tat-No Lakssmiih Pracodayaat ॥34॥

महालक्ष्मी (Mahaalakssmii) - Devi Mahalakshmi च (Cha) - And, Also, sometimes only fills a gap विद्महे (Vidmahe) - May we Know विष्णुपत्नीं (Vissnnu-Patniim) - Who is the Consort of Sri Vishnu च (Cah) - And, Also, sometimes only fills a gap धीमहि (Dhiimahi) - Let us Meditate तन्नो (Tat-No) - [Let] That [Lakshmi Inspire] Us लक्ष्मीः (Lakssmiih) - Devi Lakshmi प्रचोदयात् (Pracodayaat) - Let It Inspire

34.1: (Harih Om, Salutations to Mother Lakshmi) May we Know the Divine Essence of Mahalakshmi by Meditating on Her, who is the Consort of Sri Vishnu,

34.2: Let That Divine Essence of Lakshmi Awaken our Spiritual Consciousness.

श्रीवर्चस्यमायुष्यमारोग्यमाविधात् पवमानं महियते ।

धनं धान्यं पशुं बहुपुत्रलाभं शतसंवत्सरं दीर्घमायुः ॥३५॥

Shrii-Varcasyam-Aayussyam-Aarogyamaa-Vidhaat Pavamaanam Mahiyate ।

Dhanam Dhaanyam Pashum Bahu-Putra-Laabham Shatasamvatsaram Diirghamaayuh ॥35॥

श्रीवर्चस्यमायुष्यमारोग्यमाविधात् (Shrii-Varcasyam-Aayussyam-Aarogyamaa-Vidhaat) - Let Your Auspiciousness as our Vital Power give us Long and Healthy Life पवमानं (Pavamaanam) - Flowing Clear महियते (Mahiyate) - Let It give us Joy धनं (Dhanam) - Wealth धान्यं (Dhaanyam) - Corn, Grain पशुं (Pashum) - Animals बहुपुत्रलाभं (Bahu-Putra-Laabham) - [Let us] Obtain Many Sons शतसंवत्सरं (Shatasamvatsaram) - Lasting Hundred Years दीर्घमायुः (Diirghamaayuh) - [Let us have] Long Life

35.1: (Harih Om, Salutations to Mother Lakshmi) O Mother, Let Your Auspiciousness Flow in our lives as the Vital Power, making our lives Long and Healthy, and filled with Joy.

35.2: And let Your Auspiciousness manifest around as Wealth, Grains, Cattle and Many Offsprings who live Happily for Hundred Years; who live Happily throughout their Long Lives.

ऋणरोगादिदारिद्र्यपापक्षुदपमृत्यवः ।

भयशोकमनस्तापा नश्यन्तु मम सर्वदा ॥३६॥

Rnna-Roga-Aadi-Daaridrya-Paapa-Kssud-Apamrtyavah ।

Bhaya-Shoka-Manastaapaa Nashyantu Mama Sarvadaa ॥36॥

ऋणरोगादिदारिद्र्यपापक्षुदपमृत्यवः (Rnna-Roga-Aadi-Daaridrya-Paapa-Kssud-Apamrtyavah) - Debt, Illness, Poverty, Hunger, Accidental Death etc भयशोकमनस्तापा (Bhaya-Shoka-Manastaapaa) - Fear, Sorrow and Mental Anguish नश्यन्तु (Nashyantu) - Remove मम (Mama) - Of Me सर्वदा (Sarvadaa) - Always

36.1: (Harih Om, Salutations to Mother Lakshmi) O Mother, (please remove my) Debts, Illness, Poverty, Sins, Hunger and the possibility of Accidental Death ...

36.2: and also remove my Fear, Sorrow and Mental Anguish; O Mother, Please Remove them Always.

य एवं वेद ॐ महादेव्यै च विष्णुपत्नीं च धीमहि ।

तन्नो लक्ष्मीः प्रचोदयात् ॐ शान्तिः शान्तिः शान्तिः ॥३७॥

Ya Evam Veda Om Mahaadevyai Cha Vissnnu-Patniim Cha Dhiimahi ।

Tat-No Lakssmiih Pracodayaat Om Shaantih Shaantih Shaantih ॥37॥

य (Ya) - This एवं (Evam) - Indeed वेद (Veda) - Ultimate Truth ॐ (Om) - The Symbol of Parabrahman महादेव्यै (Mahaadevyai) - The Great Goddess च (Cha) - And, Also, sometimes only fills a gap विष्णुपत्नीं (Vissnnu-Patniim) - Who is the Consort of Sri Vishnu च (Cha) - And, Also, sometimes only fills a gap धीमहि (Dhiimahi) - Let us Meditate तन्नो (Tat-No) - [Let] That [Lakshmi Inspire] Us लक्ष्मीः (Lakssmiih) - Devi Lakshmi प्रचोदयात् (Pracodayaat) - Let It Inspire ॐ (Om) - The Symbol of Parabrahman शान्तिः (Shaantih) - Peace शान्तिः (Shaantih) - Peace शान्तिः (Shaantih) - Peace

37.1: This (the Essence of Mahalakshmi) Indeed is Veda (the ultimate Knowledge), May we Know the Divine Essence of the Great Devi by Meditating on Her, who is the Consort of Sri Vishnu,

37.2: Let That Divine Essence of Lakshmi Awaken our Spiritual Consciousness, Om Peace Peace Peace.

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Sri Suktham, Suktam, Shree Suktam, Sri Suktam, shri laxmi suktam, Sri Suktam with Meaning and Description. Lyrics of Srhree or Sri Suktam. Sri Suktam in Sanskrit or Hindi lyrics.

Chaitra Navratri

noreply@blogger.com (Unknown) — Sat, 22 Mar 2014 19:08:00 +0000

|| Chaitra Navratri ||

Chaitra Navratri Is also called vasant Navratri or Ram Navratri, falls in the month of Chaitra each year. Is the festival of nine days dedicated to the nine forms of Shakti (Mother Goddess) in the spring season. Chaitra Navratri signifies the start of “VIKRAM SAMBAT” i.e the Hindu New Year. The 1st day is called a GUDI PADAWA which mainly celebrates in Maharastra. This is celebrated during Vasantha Ritu (beginning of summer).There for another names falls as a VASANT NAVRATRA and the 9ths day of Navratrs is the birth date of Shree Rama so this festival also called as a Ram Navratra. At the time of War between Shree Rama and Ravana, It was Lord Rama who worshipped Maa Durga for 9 days before going to war in Ashwina Month to invoke the blessing of Maa Durga and then the period got changed of Durga Puja from Chaitra to Ashwin. This is why the Durga Puja during (September – October) is also known as Akal Bodhon or untimely invocation.

Legend behind the Chaitra Navratri :

King Dhruvasindu was killed by a lion when he went out hunting. Preparations were made to crown the prince Sudarsana. But, King Yudhajit of Ujjain, the father of Queen Lilavati, and King Virasena of Kalinga, the father of Queen Manorama, were each desirous of securing the Kosala throne for their respective grandsons. They fought with each other. King Virasena was killed in the battle. Manorama fled to the forest with Prince Sudarsana and a eunuch. They took refuge in the hermitage of Rishi Bharadwaja.

The victor, King Yudhajit, thereupon crowned his grandson, Satrujit, at Ayodhya, the capital of Kosala. He then went out in search of Manorama and her son. The Rishi said that he would not give up those who had soughts protection under him. Yudhajit became furious. He wanted to attack the Rishi. But, his minister told him about the truth of the Rishi’s statement. Yudhajit returned to his capital.

Fortune smiled on Prince Sudarsana. A hermit’s son came one day and called the eunuch by his Sanskrit name Kleeba. The prince caught the first syllable Kli and began to pronounce it as Kleem. This syllable happened to be a powerful, sacred Mantra. It is the Bija Akshara (root syllable) of the Divine Mother. The Prince obtained peace of mind and the Grace of the Divine Mother by the repeated utterance of this syllable. Devi appeared to him, blessed him and granted him divine weapons and an inexhaustible quiver.

The emissaries of the king of Benares passed through the Ashram of the Rishi and, when they saw the noble prince Sudarsana, they recommended him to Princess Sashikala, the daughter of the king of Benares.

The ceremony at which the princess was to choose her spouse was arranged. Sashikala at once chose Sudarsana. They were duly wedded. King Yudhajit, who had been present at the function, began to fight with the king of Benares. Devi helped Sudarsana and his father-in-law. Yudhajit mocked Her, upon which Devi promptly reduced Yudhajit and his army to ashes.

Thus Sudarsana, with his wife and his father-in-law, praised Devi. She was highly pleased and ordered them to perform Her worship with havan and other means during the Vasanta Navratri. Then She disappeared.Prince Sudarsana and Sashikala returned to the Ashram of Rishi Bharadwaja. The great Rishi blessed them and crowned Sudarsana as the king of Kosala. Sudarsana and Sashikala and the king of Benares implicitly carried out the commands of the Divine Mother and performed worship in a splendid manner during the Vasanta Navratri.Sudarsana’s descendants, namely, Sri Rama and Lakshmana, also performed worship of Devi during the Vasanta Navratri and were blessed with Her assistance in the recovery of Sita.

The fasting and feasting is part of the ritual of these nine days. Jagrans, Bhajan gatherings, temple visits are parts of the activities of devotees during navratri. It is the duty of the devout Hindus to worship the Devi (Mother Goddess) for both material and spiritual welfare during the Vasanta Navratri and follow the noble example set by Sudarsana and Sri Rama. He cannot achieve anything without the Divine Mother’s blessings. So, sing Her praise and repeat Her Mantra and Name. Meditate on Her form. Pray and obtain Her eternal Grace and blessings. May the Divine Mother bless you with all divine wealth!"

Related Article :

Navratri :

Nine Form of Durga During Navratri :

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Holi Dhuleti

noreply@blogger.com (indravadan) — Sat, 01 Mar 2014 10:05:00 +0000

Holi The Festival of Colors

Holi, is a festival of Colors, Love and Happiness in the Hindu religion. Celebration of Unity and celebrates the triumph of good over evil, generally falls on a full moon day in the month of March (Falgun). Originally a festival to celebrate good harvests and fertility of the land in India. Holi is the main festival of North India besides Deewali. Normally whole month of FALGUN (FAGUA) is dedicated to festival Holi.

This exuberant festival is also associated with the immortal love of Krishna and Radha. There for the special celebration of Holi takes place at Braj region, in locations connected to the lord Krishna: ( Mathura , Vrindavan, Nandgoan , Barsana Etc). These places have become tourist destinations during the festive season of Holi, which lasts here to up to sixteen days. Holi is the 2nd largest festivals of the India which celebrating at every part and every region of the India by its own culture and by its own religion.

Holi is very oldest festival of hinduism which mentioned in MAHABHARATA , RAMAYANA and other Holy books too. Apart from the reference in the religious and historical texts, Holi also finds a reference in the sculptures on walls of old temples. A 16th century temple at Hampi, the capital of Vijayanagar (now in Karnataka) has a panel sculpted with the joyous scene of Holi celebrations. This painting illustrates a Prince and his Princess standing amidst maids who are waiting with pichkaris to drench the couple in colored water. Another painting on the theme related to Holi, the Vasanta Ragini - spring song or music is found in Ahmednagar in Maharashta. This 16th century painting depicts a royal couple sitting on a huge swing, and several maidens surrounding them playing music and spraying colors with pichkaris.

Holi has a detailed description in the ancient Vedas and Puranas such as ‘Narad Purana’ and ‘Bhavishya Purana’. The festival of Holi also finds detailed descriptions in the Jaimini Mimansa. During an excavation, a stone inscription of 300 BC was found at Ramgarh and this stone inscription has mention of ‘Holikotsav’ i.e. the ‘celebrations of Holi’ written on it. This gives logic to the theories of the historian who believe Holi to be a celebration even before the birth of Christ.

In RATNAVAL it mentioned “Witness the beauty of the great cupid festival which excites curiosity as the townsfolk are dancing at the touch of brownish water thrown from squirt guns. They are seized by pretty women while all along the roads the air in filled with singing and Drum-beating . Everything is colored yellowish red and rendered dusty by the heaps of scented powder blown all over “ RATNAVALI, 7th Century Drama.

Even the Night of Holi ( Full Moon Day) also auspicious for the TANTRIK POOJA and for other tantric rituals too in Hinduism. Mantras, Tantras and Kavcham also recites by the Sadhu and Priest during the whole night. Followers also worshiping Goddess MAHALAXMI , MAHAKALIKA and Shree DURGA during this time.

The main legend of Celebration of Holi :

It was on this day that Lord Siva opened his third eye and reduced Kamadev to ashes.
It was on this day that Holika, the sister of the demon king Hiranyakasyapa, who tried to kill the child devotee Prahlad by taking him on her lap and sitting on a layer of woods which was set ablaze. Holika was burnt to ashes while Prahlad remained unscathed!
It was again on this day that a Devil called Dhundhi, who was troubling the children in the kingdom of Prthu was made to run away for life, by the shouts and pranks of the mischievous boys. Though she had secured several boons that made her almost invincible, this – noise, shouts, abuses and pranks of boys – was a chink in her armour due to a curse of Lord Siva. The day itself came to be called ‘Holika’ since then.

HOLIKA DAHAN - Full Moon Day of March ( Falgun)

The festival's preamble begins on the night of the full moon. Bonfires are lit on street corners to cleanse the air of evil spirits and bad vibes, and to symbolize the destruction of the wicked. Holika, for whom the festival was named.

The Legend of the Holika Dahan is :
Holika was a name of King Hiranyakasyapu was ambitious ruler, one who wanted absolute power so that he would be worshipped as God but the Kings Own son refused to obey his father King Hiranyakasyapu. Pralhad was a great devotee of Shree Vishnu/ NarayanaKing Hiranyakashyapu heard about the Prahlad's disobedience and decided to punish him severely. He asked his sister Holika for help.

It was believed that Holika was immune to fire and would never be burnt, so the King asked Holika to sit in the centre of a bonfire with Prahlad on her lap, so that the fire could devour him. The bonfire was lit, and young Prahlad sat in Holika's lap, in its centre, praying to Lord Vishnu. As “OM Namo Bhagvate Vasudevay Namah”. His devotion saved him, leaving him untouched by the flames, but Holika was burnt to ashes. To mark this legend, huge bonfires are lit on the eve of Holi.

A Holika Dahan preparation begins a month before the festival. People start collecting woods on the important crossroads of city. Holi Pooja takes place on an auspicious time in the evening a day before the Holi festival. Holi Pooja can be performed at any place. Collect and kept wood at public place on the day of Vasant Panchami with twigs, dried leaves, branches of trees .People light bonfires at night to celebrate the victory of 'good' over 'bad' which is called Holika Dahan.

Dhuleti or Dhulivandan or Holi

The 2nd Day of holi is called as a Dhuleti. Day of Celebration with Color’s Abeer and Gulaal. Holi is the most energetic Indian festival, filled with fun and good humour; even the strict rules of separation between castes are abandoned is celebrated by people throwing colored powder and colored water at each other. Teenagers spend the day flirting and misbehaving in the streets, adults extend the hand of peace, and everyone chases everyone else around, throwing brightly colored powder (gulal) and water over each other. The following morning, the streets fill with people running, shouting, giggling and splashing. bhang and thandai add to the uninhibited atmosphere.

The colors of Holi, called 'gulal', were made at home, from the flowers of the 'tesu' or 'palash' tree, also called 'the flame of the forest'. These flowers, bright red or deep orange in color. This pigment and also 'aabir', made from natural colored talc, which were extensively used as Holi colors, are good for the skin. Food preparations also begin many days in advance, with assemblage of Gujhia, Sweets, kanji and various kinds of snack items including malpuas, mathri, puran poli, dahi badas, which are served to Holi guests.

Rangpanchami

It is celebrated on the fifth day (panchami) in the dark fortnight of the Hindu lunar month of Phalgun by throwing a red, fragrant powder (gulal) and splashing coloured water, etc. on others. Rang Panchami is a symbol of victory over raja-tama. Rang Panchami, played on Falgun Vadya Panchami involves invocation of Gods and is a part of worship of the manifest form of Gods. Its purpose is to activate the five elements of radiant manifest colours and to touch and feel the Deities who are attracted to the respective colours. These five elements are a source, which help activate the element of the Deities according to the spiritual emotion of the Jiva. Rang Panchami is the worship of the saviour form of the Deities.

Holi, very simply and unceremoniously reveals the golden key to happiness. The festival breaks all norms; it ignores all social inhibitions. For once, absolute freedom is given to human desires and senses. A day is given to live life as per one`s liking. From dancing like mad an singing loudly to using foul language, and from playing with colours to doing all mischief- one day in a year makes us small innocent kids.

Holi is not a festival-its freedom and so it must be celebrated and experienced-for this occasional balm is a must for our anxious, overworked and perplexed souls.

Holi in Brief :

A spring festival, usually celebrated in March.
Holi also celebrates Krishna, and the legend of Holika and Prahalad.
Holi is particularly celebrated in North India.
Although Holi has religious roots there are few religious things to do.
Distinctions of caste, class, age, and gender are suspended during Holi.
A very exuberant festival, with dancing, singing, and throwing of paint.
Holi features gender rivalry, with contests between men and women, and public flirting.
Bonfires are lit during Holi, and food offerings are roasted.

The festival is officially celebrated on the day after full moon during the month of Phalunga, which falls in February-March

|| Radha Krishna Holi ||

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Maha Shivratri

noreply@blogger.com (indravadan) — Thu, 20 Feb 2014 13:29:00 +0000

Maha Shivratri

Rituals : Shivratri is celebrated in Phalguna (February-March) starting at about 5 P.M. and ending at 4 A.M. the next day Shiva is invoked by the chanting of ‘Om Namah Shivaya’ and recitation of ‘Shiva Ashtottara Namavali” and other sacred hymns. The Linga is worshipped throughout the night by bathing it every three hours successively in milk, yogurt, clarified butter, honey and finally in sacred water. After bathing, the Linga is decked with Alankaras (decorations) like Vastra (dress), Abharana, (Jewelry), Pushpa (Flowers) Vibhuti (Sacred Ash) and Phala (fruits). Puja (rituals of worship) are then performed with flowers and leaves (Bilva Patra) and finally other offerings are made and sacred hymns are recited to bless the devotees

Legend & Stories : Lord Shiva, one of the most worshiped Gods for boons is manifested in different forms like Nataraja, Ardhanareeswara, Neelakantha, Gangadhara etc to symbolize the various powers of Nature controlling the activities on earth. One such manifestation is LINGA, which is considered as formless in the ordinary sense to make mankind aware of the birth of the Universe in Eternal Time. Maha Shivratri is the day when such a form was created by the great sages of India. It is also considered as the wedding anniversary of Shiva and his consort Parvati. The unmarried girls pray for handsome husbands and the married pray for sharing happiness with their husbands. This is also considered a day when Shiva swallowed poison and retained it in his throat to save the world from destruction. Hence people fast, pray, and practice Jagaran (all-night vigil) on this occasion.

Sahasrakalasabishekam : This is a very special and rare puja conducted during 10 days of Mahasivarathri festival. It is well known that Lord Siva is abhishekapriya (lover of ablutions). Lord Parasurama and Kroshta Muni, during their worship of the Lord here, are believed to have bathed the deity with Sahasrakalasam or a thousand pots of holy water according to Vedic rites.

Sivarathri Nrutham : Sivarathri Nrutham at Thrikkuratti temple, according to religious scholars, resembles the cosmic dance of Shiva, called ‘Anandatandava,' meaning, ‘the Dance of Bliss’ symbolizing the cosmic cycles of creation and destruction, as well as the daily rhythm of birth and death. The dance is a pictorial allegory of the five principle manifestations of eternal energy - creation, destruction, preservation, salvation, and illusion.

Mahasivarathri Procession : On Sivarathri day evening a grand procession starts from Kadapra Kainikkara Temple. It includes, several decorated floats, Kaavadi Aaatam, Mayilattom, Amman Kudom, Thaiyyam, Vela Kali, Kuthiyotta Chuvadu, richly caparisoned elephants and folk art forms etc. attracts thousands of devotees and tourists. When the main procession reaches Market Junction, other mini processions from Kurattikkadu Mutharamman Temple, Kurattissery Kannamkavil Mutharamman Temple, Thrippavoor Mahavishnu Temple, Vishavarsherikkara Subrahmanya Swami temple and Alumoodu Sivaparvathy Temple joins and makes the procession quite livening.

Panchaakshari : Shiva, as the god of destroying evil, is the third among the divine trinity of Hindu mythology. The holy mantra consisting of five-syllables: "Na" "Ma" "Shi" "Vaa" "Ya" (Om NamaH Shivaaya) in praise of Lord Shiva is chanted incessantly on special occasions like Shivaratri. His thousands of names, each of which describe His greatness, may also be chanted. Shiva means "auspicious". As Shankara, He is the giver of happiness to all. Nataraja (the king of dancers) is a favourite form adored by dancers and musicians.

Rudra Abhisheka : There is a special mantra in the Vedas (the most ancient scripture in the history of human race and which forms the fountain-head of the Hindu culture) - Rudra Sukta - which is recited by pundits while they offer a holy bath to Lord Shiva by way of washing a Shiva-linga or a Shaligrama which are the symbols of god with the waters of sacred rivers like the Ganges. This ritual is known as "Rudrabhisheka". A Shaligrama constitutes a sacred pebble that often conceals ammonite fossils within. Such precious stones are brought from the river Gandaki at the frozen summits of the Himalayas.

Mysticism : According to the mystic mythology of the Puraanaas, the Kailasa peak of the Himalayas is the abode of Shiva and He bears the Ganges on His head. As the Lord of creatures, He is metaphorically called as Pashupathi (with Nandi, the bull, His favourite animal) and His fearful nature is euphemised as Sarpabhushana. Shiva's posture in the meditation is ascribed to Him as the head of Yogis (Yogiraja) who practises various spiritual feats to attain salvation. Lord Shiva's divine consort, Goddess Parvati (who is also the daughter of Himalaya), is the deity of strength. Numerous stories in mythology describe the births of their two sons - Lord Ganesha and Lord Kartikeya (or Guha or Shanmukha or Skanda or Murugha) and their various significances.

Mrtyunjaya Mahaa Mantra : The Mrtyunjaya-maha-mantra, which is found in the Rudram, eradicates diseases, pain, sufferings and death:

ॐ त्र्यम्बकं यजामहे सुगंधिं पुष्टिवर्धनम् ।
उर्वारुकमिव बन्धनान्मृत्योर्मुक्षिय माऽमृतात् ॥

OM tryambakam yajaamahe
sugandhim pushtivardhanam. I
urvaarukamiva bandhanaan
mrutyormukshiya maaamrritaat.. II

Meaning : I worship Lord Shiva the three-eyed one, who is full of fragrance and who nourishes all beings; may He liberate me from the death (of ignorance), for the sake of immortality (of knowledge and truth), just as the ripe cucumber is severed from its bondage (the creeper).

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Shivaratri

noreply@blogger.com (indravadan) — Tue, 11 Feb 2014 16:22:00 +0000

Shivaratri

Maha Shivratri is a Hindu festival celebrated every year in reverence of Lord Shiva. Maha Shivratri is observed on the 13th night/14th day in the Krishna Paksha every year on the month of Phalguna or Maagh according to the Hindu calendar. Mahashivratri is not only one of the magnificent festivals in India but also in Nepal and other regions where Lord Shiva is worshipped. Devotees on this day remain on fast or perform hour long spiritual meditation by following rituals to commemorate Mahashivratri and be blessed with grace. The festival is principally celebrated by offerings of Bael or Bilva/Vilvam leaves to Lord Shiva, all-day fasting and an all-night-long vigil.

After creation was complete, Parvati asked Lord Shiva which devotees and rituals pleased him the most. The Lord replied that the 14th night of the new moon, in the dark fortnight during the month of Phalgun, is his most favourite day. Parvati repeated these words to her friends, from whom the word spread over all creation.

Hymns in praise of Lord Shiva, such as :

are sung with great fervour and devotion. People repeat the Om Namah Shivaya. He who utters the Names of Shiva during Shivaratri, with perfect devotion and concentration, is freed from all sins. He reaches the abode of Shiva and lives there happily. He is liberated from the wheel of births and deaths. Many pilgrims flock to the places where there are Shiva temples.

नागेन्द्रहाराय त्रिलोचनाय
भस्माङ्गरागाय महेश्वराय ।
नित्याय शुद्धाय दिगम्बराय
तस्मै नकाराय नमः शिवाय ॥१॥

Meaning: (Salutations to Him) Who has the King of Snakes as His Garland and Who has Three Eyes, Whose Body is Smeared with Sacred Ashes and Who is the Great Lord, Who is Eternal, Who is ever Pure and Who has the Four Directions as His Clothes, ( signifying that He is ever Free ), Salutations to that Shiva, Who is represented by syllable "Na", The first syllable of the Panchakshara mantra "Na-Ma-Shi-Va-Ya".

मन्दाकिनीसलिलचन्दनचर्चिताय
नन्दीश्वरप्रमथनाथमहेश्वराय ।
मन्दारपुष्पबहुपुष्पसुपूजिताय
तस्मै मकाराय नमः शिवाय ॥२॥

Meaning: (Salutations to Him) Who is Worshipped with Water from the River Mandakini and Smeared with Sandal Paste, Who is the Lord of Nandi and of the Ghosts and Goblins, the Great Lord, Who is Worshipped with Mandara and Many Other Flowers, Salutations to that Shiva, Who is represented by syllable "Ma", The second syllable of the Panchakshara mantra "Na-Ma-Shi-Va-Ya".

शिवाय गौरीवदनाब्जबालसूर्याय
दक्षाध्वरनाशकाय ।
श्रीनीलकण्ठाय वृषध्वजाय
तस्मै शिकाराय नमः शिवाय ॥३॥

Meaning: (Salutations to Him) Who is Auspicious and Who is like the Newly Risen Sun Causing the Lotus-Face of Gauri (Devi Parvati) to Blossom, Who is the Destroyer of the Sacrifice (Yajna) of Daksha, Who has a Blue Throat and has a Bull as His Emblem, Salutations to that Shiva, Who is represented by syllable "Shi", The third syllable of the Panchakshara mantra "Na-Ma-Shi-Va-Ya".

वशिष्ठकुम्भोद्भवगौतमार्यमूनीन्द्रदेवार्चितशेखराय ।
चन्द्रार्कवैश्वानरलोचनाय
तस्मै वकाराय नमः शिवाय ॥४॥

Meaning: (Salutations to Him) Who is Worshipped by the Best and most Respected Sages like Vashistha, Agastya and Gautama and also by the Gods and Who is the Crown of the Universe, (Salutations to Him) Who has the Chandra (Moon), Surya (Sun) and Agni (Fire) as His Three Eyes, Salutations to that Shiva, Who is represented by syllable "Va", The fourth syllable of the Panchakshara mantra "Na-Ma-Shi-Va-Ya".

यज्ञस्वरूपाय जटाधराय
पिनाकहस्ताय सनातनाय ।
दिव्याय देवाय दिगम्बराय
तस्मै यकाराय नमः शिवाय ॥५॥

Meaning: (Salutations to Him) Who is the Embodiment of Yajna (Sacrifice) and Who has Matted Hairs, Who has the Trident in His Hand and Who is Eternal, Who is Divine, Who is the Shining One and Who has the Four Directions as His Clothes (signifying that He is ever Free), Salutations to that Shiva, Who is represented by syllable "Ya", The fifth syllable of the Panchakshara mantra "Na-Ma-Shi-Va-Ya".

पञ्चाक्षरमिदं पुण्यं यः पठेच्छिवसंनिधौ ।
शिवलोकमावाप्नोति शिवेन सह मोदते ॥६॥

Meaning: Whoever Recites this Panchakshara (hymn in praise of the five syllables of Na-Ma-Shi-Va-Ya) near Shiva (Lingam), Will Attain the Abode of Shiva and enjoy His Bliss.

Sharad Purnima

noreply@blogger.com (indravadan) — Wed, 16 Oct 2013 18:30:00 +0000

शरद पूर्णिमा, जिसे कोजागरी पूर्णिमा या रास पूर्णिमा भी कहते हैं; हिंदू पंचाग के अनुसार आश्विन मास की पूर्णिमा शरद पूर्णिमा कहते हैं। ज्‍योतिष के अनुसार, पूरे साल में केवल इसी दिन चंद्रमा सोलह कलाओं से परिपूर्ण होता है। इसी को कौमुदी व्रत भी कहते हैं।

इसी दिन श्रीकृष्ण ने महारास रचा था। मान्यता है इस रात्रि को चंद्रमा की किरणों से अमृत झड़ता है। चाँद की किरणों में पौष्टिक तत्व होते हैं. जिसमे कई रोगनाशक गुण होते है. तभी इस दिन उत्तर भारत में खीर बनाकर रात भर चांदनी में रखने का विधान है। चाँद और शरद पूर्णिमा के दिन के बीच एक निकट संबंध है - चाँद इस दिन पृथ्वी के करीब माना जा रहा है और यह माना जाता है कि चाँद की किरणों में पौष्टिक तत्व होते हैं.

व्रत की विधि
इस दिन मनुष्य विधिपूर्वक स्नान करके उपवास रखे और जितेन्द्रिय भाव से रहे। धनवान व्यक्ति ताँबे अथवा मिट्टी के कलश पर वस्त्र से ढँकी हुई स्वर्णमयी लक्ष्मी की प्रतिमा को स्थापित करके भिन्न-भिन्न उपचारों से उनकी पूजा करें, तदनंतर सायंकाल में चन्द्रोदय होने पर सोने, चाँदी अथवा मिट्टी के घी से भरे हुए १०० दीपक जलाए।

इसके बाद घी मिश्रित खीर तैयार करे और बहुत-से पात्रों में डालकर उसे चन्द्रमा की चाँदनी में रखें। जब एक प्रहर (३ घंटे) बीत जाएँ, तब लक्ष्मीजी को सारी खीर अर्पण करें। तत्पश्चात भक्तिपूर्वक सात्विक ब्राह्मणों को इस प्रसाद रूपी खीर का भोजन कराएँ और उनके साथ ही मांगलिक गीत गाकर तथा मंगलमय कार्य करते हुए रात्रि जागरण करें।तदनंतर अरुणोदय काल में स्नान करके लक्ष्मीजी की वह स्वर्णमयी प्रतिमा आचार्य को अर्पित करें।इस रात्रि की मध्यरात्रि में देवी महालक्ष्मी अपने कर-कमलों में वर और अभय लिए संसार में विचरती हैं और मन ही मन संकल्प करती हैं कि इस समय भूतल पर कौन जाग रहा है? जागकर मेरी पूजा में लगे हुए उस मनुष्य को मैं आज धन दूँगी।

शरद पूर्णिमा की कथा

एक साहुकार के दो पुत्रियाँ थी। दोनो पुत्रियाँ पुर्णिमा का व्रत रखती थी। परन्तु बडी पुत्री पूरा व्रत करती थी और छोटी पुत्री अधुरा व्रत करती थी। परिणाम यह हुआ कि छोटी पुत्री की सन्तान पैदा ही मर जाती थी। उसने पंडितो से इसका कारण पूछा तो उन्होने बताया की तुम पूर्णिमा का अधूरा व्रत करती थी जिसके कारण तुम्हारी सन्तान पैदा होते ही मर जाती है। पूर्णिमा का पुरा विधिपुर्वक करने से तुम्हारी सन्तान जीवित रह सकती है।

उसने पंडितों की सलाह पर पूर्णिमा का पूरा व्रत विधिपूर्वक किया। उसके लडका हुआ परन्तु शीघ्र ही मर गया। उसने लडके को पीढे पर लिटाकर ऊपर से पकडा ढक दिया। फिर बडी बहन को बुलाकर लाई और बैठने के लिए वही पीढा दे दिया। बडी बहन जब पीढे पर बैठने लगी जो उसका घाघरा बच्चे का छू गया। बच्चा घाघरा छुते ही रोने लगा।बडी बहन बोली-” तु मुझे कंलक लगाना चाहती थी। मेरे बैठने से यह मर जाता।“ तब छोटी बहन बोली, ” यह तो पहले से मरा हुआ था। तेरे ही भाग्य से यह जीवित हो गया है। तेरे पुण्य से ही यह जीवित हुआ है। “उसके बाद नगर में उसने पुर्णिमा का पूरा व्रत करने का ढिंढोरा पिटवा दिया।

इस प्रकार प्रतिवर्ष किया जाने वाला यह कोजागर व्रत लक्ष्मीजी को संतुष्ट करने वाला है। इससे प्रसन्न हुईं माँ लक्ष्मी इस लोक में तो समृद्धि देती ही हैं और शरीर का अंत होने पर परलोक में भी सद्गति प्रदान करती हैं।

Introduction of Navratri

noreply@blogger.com (Unknown) — Tue, 01 Oct 2013 18:30:00 +0000

|| NAVRATRI ||

The name NAVRATRI is self described as a NAV and RATRA, Nav means Nine and Ratra means Night. i.e. 9 days dedicated to divine power Maa Durga , Maha-Laxmi , Maha-Saraswati and Maha-Kali. There are 5 Navratra’s in the whole year. Mainly three Navratri’s are celebrating in various parts of the country. They are Sharad Navratri, Vasant Navratri and Ashada Navratri. Hinduism is the only religion in the world which has emphasized to such an extent the motherhood of God. To celebrate a good harvest and to propitiate the nine planets, women also plant nine different kinds of food grain seeds in small containers during these nine days.
No other major religion of the world acknowledges God as part female, or is willing to fully depict her as the Goddess. But in Hinduism, the Goddess it self called Shakti, is the emanating power, the essence and the creative manifestation of the Supreme Being, who is beyond opposites. Shakti is the original power at the root of creation, limitless expansion and expressions of Nature. It is also referred to as the Âdi Shakti or Brahmm Shakti. All the visible and invisible plays of Nature are reflections of this eternal Shakti. All powers originate from it; all existence emerges from it. She is who enables the creation, growth and protection of the universe. She is the Mother of Trinity- Brahma, Vishnu and Mahesh. The Skanda Purana describes this fact in a telling manner– Lord Shiva without Shakti is like a shava (a corpse); Lord Shiva is "Shiva" because of the presence of Shakti in Him.

This unique broadness of Hinduism makes Navratri the world's greatest festival dedicated to the Goddess Durga . This yearly festival is celebrated for nine or ten days in diff months of the whole year. Hindus observe this festival in a wide variety of ways, depending on their region, local history and family influences. The nine-day period of Navratri is of supreme importance for physical, mental and spiritual health as it lies at the juncture of two seasons.

Brief description of five Navratrie’s of the Year.

1. Chaitra Navratri, Vasanta Navratri or Ram Navratri -:

Chaitra Navratri Is also called vasant Navratri or Ram Navratri, falls in the month of Chaitra (March) each year. is the festival of nine days dedicated to the nine forms of Shakti (Mother Goddess) in the spring season. Chaitra Navratri signifies the start of “VIKRAM SAMBAT” i.e the Hindu New Year. The 1st day is called a GUDI PADAWA which mainely celebrates at Maharastra state. Even it is celebrated all over India with full dedication, enthusiasm. This is one of the most auspicious occasions for Hindus and conveys pure happiness.

2. Ashada Navratri -:

Ashada Navratri, also referred as Gupta or Gayatri or Shakambari Navratri, is nine days dedicated to the nine forms of Shakti (Mother Goddess) in the month of Ashada (June – July). Gupta Navratri is observed during the Ashada Shukla Paksha (waxing phase of moon). Shak means Vegetable . this navratri also dedicated to Devi Shakambhari who is worship as a leafy Vegetable.

3. Sharad Navratri - :

This is the most important navratri among all the 5 navratri of the year Falls in Sharad season ( Oct –Nov) and is simply called Maha Navratri (the Great Navratri) and is celebrated in the month of Ashivina as per hindu calendar. Sharad Navratri celebrated all parts of the India on very big scale including Gujrat and West - Bengal

4. Poushya Navratri -:

Poushya Navratri, is nine days dedicated to the nine forms of Shakti (Mother Goddess) in the month of Poushya (Dec – Jan). Poushya Navratri is observed during the Poushya Shukla Paksha (waxing phase of moon).

5. Magha Navratri -:

Magha Navratri, also referred as is nine days dedicated to the nine forms of Shakti (Mother Goddess) in the month of Magha (Jan – Feb). Magha Navratri is observed during the Magha Shukla Paksha (waxing phase of moon).

Navratri is celebrated in different ways throughout India.

In north India people observe the Navratras, when they undertake fasts for a period of nine days. The devotees break their fast on the ninth day and invite young girl’s home, treating the girls as manifestations of Durga Maa herself. These girls, called "Kanjak Devis", are offered the traditional food of "Puri", "Halwa" and "Chana". They are then offered red bangles and chunnis (veils) to wear, along with some money, known as "Shagun". In most of India and especially in the North, Ram Lila and Navratri celebrations are not entirely separate. In the Ramayana, Rama invokes the help of Durga in his battle against Ravana, so many understand that the Goddess is being honored in gratitude during this celebration of the incarnation of Vishnu. It is not uncommon for home shrines to honor the Goddess along with Rama or even Krishna during ri. Temples dedicated to Shakti also make arrangement for pujas and vratasNavrat to mark these nine days as true symbols of devotion and adoration towards the divine mother During the nine days of Navratri, feasting and fasting take precedence over all normal daily activities amongst the Hindus.People keep fasts, go to temples, and sing devotional prayers during these nine days. In homes people place the images of goddess Durga and worship her by singing devotional songs and bhajans. Most of the people visit temples that are beautifully decorated with lights and flowers. Navratri or Navadurga Parva happens to be the most auspicious and unique period of devotional sadhanas and worship of Shakti,the sublime, ultimate, absolute creative energy of the Divine conceptualized as the Mother Goddess–Durga, whose worship dates back to prehistoric times before the period of Vedic age

In the South Indian states of Tamil Nadu and Karnataka, it is celebrated by setting up of Golu pronounced as Golu or Kolu. It is believed that this was a means to invite people home to celebrate the festivities with them. In Karanataka, particularly Mysore on the 10th day the enacting of destruction of evil (Ravana destroyed by Rama) is displayed with the lighting of dolls representing Ravana and forces of evil.

Celebration of the Navratri in Western part of the India uniq then the another part of the India. The most important feature of the Navratri here is the Dandiya Raas, also known as Garba. Garba is the traditional folk dance of Gujarat, but it has now become popular all over the country, with many Raas Pandals being set up in many parts of the country, during Navratri.

An ornamented pot is placed in the centre, with a bright diya (lamp) kept inside it. Womenfolk dance around it in a circle, singing traditional garba songs. Mother Durga, who is referred to "Ambe Maa", is worshipped for joy, prosperity and happiness.

The Dandiya Raas is a vibrant, joyous dance that is played with dandiyas or wooden sticks. The dancers, both male and female, dress up in colourful traditional costumes and spin around forming patterns, while also dancing to the rhythm of the music. While the men wear churidar-kurtas or the traditional Gujarati apparel, the women wear colourfully embroidered, mirror-work ghagra-cholis (flare-skirt-and-blouse sets).

The Durga Puja is one of the biggest festivals in Esatern part of India. Those living in Eastern India believe in Ma Shakti as the Ultimate Supreme Being. Devotees conduct the Durga Puja during this time - a festival that is famous all over the world for its sheer grandeur. Beautifully crafted larger-than-life clay idols of Goddess Durga, killing the demon Mahisha, are set up in equally huge public pandals, temples and so on. Various pujas and cultural programmes, including dance and music shows, are performed during this period. These Durga idols are worshipped for five days and then immersed in the river on the fifth day.

It is a festival that brings crowds of devotees and tourists from many parts of India and abroad. Huge idols of the Devi are worshipped through the ten days and different manifestations of the Devi are worshipped each night. The Durga pandals are decorated brightly and the Devi herself is adorned with the finest silks and jewellery. Prayers, bhajans (singing of hyms) and homas (fire rituals) are conducted, after which there is also the Annadaan (mass feeding).

Vedic Existance of Navratri

A whole chapter in the tenth mandal of the holy Rigveda deals with the devotional sadhanas of Shakti. The "Devi Sukta" and "Usha Sukta" of the Rigveda and "Ratri Sukta" of the Samveda similarly sing paeans of praise of sadhanas of Shakti.

Before the beginning of the Mahabharat war, Lord Krishna had worshipped Durga – the Goddess of Shakti– for the victory of the Pandvas.

You will find in the Devi Sukta of the Rig Veda Samhita that Vak, symbolising speech, the daughter of the sage Anbhirna, realised her identity with the Divine Mother, the Power of the Supreme Lord, which manifests throughout the universe among the gods, among men and beasts and among the creatures of the deep ocean.

In the Kena Upanishad, you will find that the Divine Mother shed wisdom on Indra and the gods and said that the gods were able to defeat the demons only with the help of the power of the Supreme Lord.

The worship of Devi, the universal Mother, leads to the attainment of knowledge of the Self. The story in the Kena Upanishad known as the "Yaksha Prasna", supports this view. It tells how Uma, the Divine Mother, taught the Truth to the gods. Goddess Shakti thus sheds wisdom on Her devotees.

The original or Adi Shakti is beyond human comprehension. Bhagavan Krishna says in the Gita: "This is only My lower nature. Beyond this is My higher nature, the life-principle which sustains the universe".

The Upanishad also says: "The supreme power of God is manifested in various ways. This power is of the nature of God, manifesting as knowledge, strength and activity".

Truly speaking, all beings in the universe are Shakti-worshippers, whether they are aware of it or not, for there is no one who does not love and long for power in some form or other. Physicists and scientists have now proved that everything is pure, imperishable energy. This energy is only a form of divine Shakti which exists in every form.

Lord Brahma is cited in the Markandey Purana as mentioning to Rishi Markandey that the first incarnation of Shakti was as Shailputri. Other incarnations of the Divine Mother are: Brahmcharñi, Chandraghanta, Kushmanda, Skandamata, Katyayani, Kalratri, Mahagauri and Siddhidatri in that order. These nine manifestations of Shakti, are worshipped as "Nava-Durga". The fifth chapter of the Rudra Sanhita of Shiva Purana also vividly describes the various Divine Emanations of Durga.

Nine Form of Durga During Navratri :

Ganesh Chaturthi

noreply@blogger.com (indravadan) — Sat, 07 Sep 2013 18:30:00 +0000

Ganesh Chaturthi

Rituals : The festival of Ganesh Chaturthi is celebrated largely in Central and South India by people of all classes, high and low, rich and poor, young and old, men and women of all occupations primarily for favor of removing all obstacles in their progress and for granting of various boons. It is celebrated on the fourth day of the bright fortnight of Bhadrapada (August- September) to commemorate the birthday of Lord Ganesh, born to Lord Shiva and Goddess Parvati through Cosmic power The birthday celebration is marked with decorations of all sorts and continues for ten days until the fourteenth day in most of the community centers and even in private houses with great zeal, enthusiasm and devotion.

Several types of Pujas, Bhajans, and Aartis are performed and many songs both vocal and instrumental are sung in His praise by young and old. In some places a variety of dance and musical entertainment by renowned artists is organized. He is identified in different forms and colors, the most popular form of worship as a God is the one shown as an adult in the sitting position, in crimson color, with an elephant head with large ears, human body, large belly with a serpent around, and four or more hands holding sweets, a rosary, a conch, a trishul, some flowers, and many other articles, mounted on a rat.

A variety of sweets are prepared and served as Prasad. At the end of the celebration, the idols are taken in processions by devotees, and immersed in water, be it a stream, a lake, the river or the sea. The strong central belief in all these activities is in the progress and welfare of individuals and communities, the old obstacles are removed and new one prevented.

Legend & Stories: The elephant head is considered as symbolic of power of strength, wisdom, memory, keen hearing and less talking. The rat is a symbol of greedy desires that can be controlled by wisdom. He has two consorts Siddhi (Achievement) and Buddhi (Intelligence). Legend says that on one of his birthdays, Lord Ganesh was enjoying himself in a garden, the Moon looked at him and his figure and laughed ridiculously. On that Ganesh cursed the Moon that who ever sees him on the fourth day of the month would face several obstacles in his life.

The Moon then apologized for his behavior and prayed to Lord Ganesh to excuse him for his conduct and redeem the curse. Ganesh then pronounced that who ever performs pujas and celebrations in his honor on that date would be saved from the curse, this is the reason that Ganesh celebrations are done on Chaturdhi, the fourth day of Lunar month, Bhadrapad. Ganesh is said to have written, non-stop, the great Mahabharata with his broken trunk as dictated by the sage Vyasa. He did it on condition that Vyasa would dictate non-stop the entire Mahabharata. Thus he became the first stenographer known in legends. Once his parents asked him and his brother Kumaraswami, to go around the world and whoever did the task first would be rewarded well.

While Kumaraswami went around the world with his own vehicle, the peacock, Ganesh chose just to go around his parents only and demanded the reward. Asked why he had done so, he replied that his parents are his world and so he completed the task in all reverence to his parents. Shiva and Parvati were pleased with his answer and he was duly rewarded. There are many other mythological stories that exist for people to understand and live the Hindu way of life.

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Krishna Janmashtami || Krishnashtami

noreply@blogger.com (indravadan) — Thu, 22 Aug 2013 13:00:00 +0000

|| Krishna Janmashtami ||

Krishna Janmashtami is also known as Krishnashtami, Gokulashtami, Ashtami Rohini, Srikrishna Jayanti and Sree Jayanthi. According to the Hindu calendar this religious festival "Krishna Janmashtami" is celebrated on the Ashtami of Krishna Paksh or the 8th day of the dark fortnight in the month of Bhadon. Based on scriptural details and astrological calculations the date of Krishna's birth, known as Janmashtami is 19 July 3228 BCE. Most people in India celebrate Krishna Janmashtami based on Lunar Calendar but few temples and some regions in South India observe Krishna Janmashtami based on Solar Calendar. All over India this day is celebrated with devotional songs and dances, pujas, aarti, blowing of the Conch and rocking the cradle of baby Sri Krishna. People do fast on this day and recite the life story and teaching of Sri Krishna noted in the form of slokas in Bhagwad Gita also singing his divine leela.

Lord Krishna is one of the most popular Gods in Hinduism. He is believed to be the ninth incarnation of Lord Vishnu. Lord Krishna was the eighth son born to the princess Devaki and her husband Vasudeva in Mathura city. Lord Krishna was born in Mathura and raised in Gokul by his foster parents Yashoda and Nanda.

Janmaashtami or Gokulashtami popularly known in Mumbai and Pune as Dahi Handi. During this ceremony a large earthenware pot is filled with milk, curds, butter, honey fruits etc. and is suspended from a height between 20 to 40 feet or above. Young men and boys come forward to claim this prize. They construct a human pyramid by standing over each other's shoulders till the pyramid is tall enough to enable the top-most person to reach the pot and claim the contents after breaking it. In Manipur Janmaashtami is known as Krishna Janma, is festival celebrated at two temples in Imphal. The first festival is at the Govindaji temple and the second is at the International Society for Krishna Consciousness (ISKCON) temple. Mathura, Gokul and Vrindavan are places in Uttar Pradesh associated with Krishna's childhood. People go there from all over india to participate in the festival celebrations. Some people celebrate the festival by visiting the Dwarkadhish temple in the city of Dwarka in Gujarat, where Krishna is believed to have established his Kingdom. In Southern India, floors in houses are decorated with footprints made from flour, to symbolize Krishna's childhood sport of stealing butter from houses. In Bangladesh Janmashthami is a national holiday.

|| Krishna Grit Snan ( Ghee Bath) ||

|| Krishna Madhu Snan ( Honey Bath) ||

|| Krishna Dadhi Snan ( Curd Bath) ||

|| Krishna Dugdha Snan (Milk Bath) ||

|| Krishna Sharkara Snan (Sugar Bath) ||

|| Krishna Panchmrut Snan ||
( Ghee, Curd, Milk , Sugar & honey Snan)

May the Natkhat Nandlal always give you many reasons to be Happy, and you find peace in Krishna consciousness.

Happy Janmashtami...!

Top Bollywood Janmashtami songs.

Bluff Master – Govinda Aala Re Aala
Muqabla – Teen batti wala govinda aala
Khuddar – Mach Gaya Shor Sari Nagri Re
Satyam Shivam Sundaram – Yashomati Maiyya Se Bole Nandlala
Badla – Shor mach gaya shor dekho aaya maakhan chor
Kala Bazar- Ala re Govinda
LAMHE – Mohe Chedo Na
Vaastav – Har taraf hai ye shor aaya gokul ka chor
Hello Brother – Chandi Ki Daal Par

|| Krishna Janmashtami Video ||

|| Nand Gher Aanand Bharyo ||

|| Shree Krishna Sharanam mamah ||

|| Hare Krishna Hare Krishna Krishna ||

|| Jai Radha Madhav Jai Kunj Bihari ||

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Shiv Puja in Shravan | Sawan

noreply@blogger.com (indravadan) — Tue, 06 Aug 2013 15:35:00 +0000

Shiv Puja in Shravan | Sawan

Shravan or Sawan month is the fifth month of the Hindu calendar. According to the Hindu belief Shravan is considered the most sanctified month of the year. It is the fifth month of the Hindu calender known as sawan and also known as the first month of Chatur Mas - the four holiest months in Hindu Calendar which is dedicated to Lord Shiva. During the whole month people go to the Shiv temples, worship Lord Shiva, offer flowers and bel leaves, perform Abhishek to the Shiv ling and chant different Mantras related to Lord Shiv. There is tradition of offering holy water of river Sri Ganga Ji on the shiv lingam to attain the ultimate purity of heart and mind in life. The worship of Shiva during Shrawan month is 108 times more powerful than worshipping during normal days. Each day of this month is considered holy and auspicious but Mondays of this month are considered most auspicious so people worship Lord Shiv and keep fast on Mondays. It is believed that worshiping Lord Shiva in the month of Shravan brings prosperity and peace in the family.

STORY of SHRAVAN : It is believed that Lord Shiva to save the world drank the poison ‘halahala’ that came out during the Samdura Manthan or churning of ocean. Then all the gods offered the water of ganga to cool Lord Shiva and to remove the ill effects of the poison. The main Shravan Puja is the worship of Shivling with Gangajal, belpatra or pure water. Some people observe fast on Mondays. Many people observe different vows during the month like having only vegetarian food, or reading a particular Holy Scripture like Shiv Puran on all days of the month.

RUDRABHISHEK : Maha rudrabhishek along with Yagna is performed during the eve of Sawan. Lord Shiva is worshiped in His Rudra form is hailed by all Vedic scriptures as one of the greatest Pujas to remove all evils, to attain all desires and for all round prosperity. Rudrabhisheka is a form of ritual worship in which a Shivalinga is bathed in water which is continuously poured over it, to the accompaniment of the chanting of the vedic mantra called the Rudra Suktha. Abhisheka is the worshipping ritual of the God in which substances like Cow's milk, Ghee, curds, honey, finely ground sugar, sugar cane juice, coconut water, water, rice and similar items, which are believed to be dearer to Shiva are poured on the Shiva Linga.

Shivling Puja at Home : Before starting the puja, the devotee takes a bath and wear freshly washed clothes. First puja of Ganesh and Parvati and they should face west towards shiv-lingam. Face of nag towards north direction. Nandi facing east and you sitting behind Nandi.

Blows conch or ring bells. This indicates the beginning of the Puja.
Do panchamrit abhishek. While pouring the liquid,chant "Om Namah Shivaya" mantra., Mahamrityunjay Mantra or 108 names of lord Shiva.
Lingam is cleaned with water from Ganga or normal water.
Lingam is smeared with sandalwood paste and is decked with flowers. Water and sandalwood paste is used to keep the lingam cool, as Lord Shiva is always in a highly inflammable state.
Offer sweets, coconut and fruits to the Lord.
Camphor and incense are lit and ‘arati’ is conducted.
Sing praises of the lord Shiva.
Blowing of conch or ringing of bells which indicates the end of Puja.
Vibhuti (White ash) is rubbed on the forehead and also distributed.
Fruits, sweets and coconut are distributed as ‘prasad.’

May the Lord Shiva bless you and your beautiful family with peace, prosperity, happiness and good health. May Lord Shiva Give You All That You Want & Need In Your Life.

Other Links Related to Lord Shiva :

Shiva Panchakshra Stotra

Dwadasa Jyothir Linga Stothram

SadaShivashtakam

Shankarashtakam

Pasupathyashtakam

Shiva Thandava Stotram

Ardhanarishwara Shatnama Stotram

Bilwashtakam

Ardhanarishwara Ashtakam

Shiva Shadakshara Stotram

Uma Maheswara Stotram

Vaidyanatha Ashtakam

Lingashtakam

Shiva-kailasa astottara-shata-nama-vali

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Somnath Jyotirling

noreply@blogger.com (indravadan) — Thu, 28 Feb 2013 13:08:00 +0000

Somnath Jyotirling

यत्र गंगा च यमुना । यत्र प्राची सरस्वती ।
यत्र सोमेश्वरो देव: तत्र माममृतं कृधी । इन्द्रायेन्दो परिस्त्रव ।।

Shree Somnath is first among the twelve Aadi Jyotirlings of the God Shiva. Somanath is situated between 20.53’N latitude and 70.24’E longitude on the south west coast of India in the Sourashtra province of Gujarat State, on the shores of Arabian Sea. The shore temple of Somnath is believed to have been built in 4 phases-in gold by Lord Soma, in silver by Ravi, in wood by lord Krishna and in stone by King Bhimadeva. The present temple, built in 1951, is the seventh reconstruction on the original site. Somnath means "The Protector of (the) Moon God". This pilgrimage is one of the oldest and finds its reference in the ancient texts like Skandpuran, Shreemad Bhagavat, Shivpuran etc. Somnath Jyotirling Pran-Pratistha was done on the auspicious third day of brighter half of Shravan month during the tenth Treta yug of Vaivswat Manvantar. Swami Shri Gajananand Saraswatiji, Chairman of Shrimad Aadhya Jagadguru Shankaracharya Vedic Shodh Sansthan, Varanasi suggested that the said first temple was built 7,99,25,105 years ago as derived from the traditions of Prabhas Khand of Skand Puran.

Mythology

According to Prabhaskhand of Skanda Purana : Chandra married the twenty seven daughters (stars) of Daksha, but was very partial and showed lot more love and affection to rohini. The remaining twenty six wives not only felt neglected but also insulted. They were disappointed with their husband and went and complained to their father Daksha. Daksha was upset to see his daughters suffer thus, and tried twice to convince his son-in-law to change himself, but in vain. Later then Daksha was so angry that he cursed him, saying, "Thou shalt wane!" The moon, who used to shine in full splendor every night till those days then , started to shrink. The Devas (Celestial gods) were very sad at Chandra’s plight and went to Brahma. The Creator, in order to find out a remedy for this condition of Chandra and get a solution for redressing the curse. Brahma told them that the only way out was to worship Vrishabhdhwaj Shankar at Prabhas Kshetra Mahamrityunjay. Chandra went on a penance for six months and prayed to Lord Shiva, at the end of which Shankara appeared before him. He gave Chandra the boon that in a month, he would grow for fifteen days in one half and in the other half he would keep loosing one Kala (shade) per day and decrease in size. He was pleased with the Devas and in order to increase the prestige of the place, Lord Shiva Himself came to be known as Someshwar, meaning famous moon (Soma). The Devas established a Someshwar Kund there. By taking a holy dip in this pond or Kund, it is believed that one would obtain release from all the sins. Chandra or moon is also called Som. That is why this JyotirLinga has become famous as Somanath. Chandra or moon looks very bright here. Therefore, this place is also known as “Prabhasapattana”.

Troubled times and Hindu Resilience in rebuilding the grat temple of Somnath

This grand temple of Somanath came under the attack of the Muslims several times. In the year 722, Junamad, the Sindh Subedar attacked it for the first time and looted innumerable items from its treasure.

The beautiful statue of Somanath, can be seen from the center because of the miraculous magnetic power. Ghajni Mohammed, destroyed this statue on Friday, the 11th of May 1025 AD. From then onwards, Ghajni Mohammed came to be known as the “Statute Destroyer” (Iconoclast). On that day, he plundered and looted a treasure worth 18 crores.

In 1297 AD, Allauddin Kkhiji sent his Sardar Altaf Khan to Somanath on a mission of destroying and putting down the Somanath Mandir. The Somanath Temple was subjected to series of attacks starting in 1479 AD by Mohammad Begada, Mujaffar Shah, II, in 1503 AD, and finally by Aurangazeb, known to be the most intolerant towards other religions, in 1701 AD, where in, the temple was totally destroyed, plundered and looted in a most horrible way. A large number of people were killed mercilessly and a lot of money stolen.

In 1783 AD Sadhvi Alalya devi Holkar, a great devotee of Siva, built a new temple for Somanath after India become independent, the lion of Gujarat, Sardar Vallabhai Patel renovated the Somanath Temple on the advice of Kakashaheb Gadgil of Maharashtra with its revived Indian architectural beauty for which it became an unique example. It drew the attention of the world.

The Somanath JyotirLinga statue was reinstated (Pran Pratishta) on Friday the 11th May 1951 at 9.46 A.M. It was done by the then President of India, Honourable Dr. Rajendra Prasad, to the tune of the Veda chanting of Vedamurti Tarka Teertha Lakshman Shastri Joshi, in a grand manner.

Somnath temple ruins (1869)

This primary JyotirLinga located in India, is the cynosure of all Indian pilgrims. It is always crowded with lakhs of devotees. A large number of Sadhus and pious men can be met there. With the offerings of devotees, the Somanath Temple’s grandeur is revived. In spite of being subjected to destruction by intolerants, the faith of Indian devotees, dedication and their love was never destroyed. Shri Somanath JyotirLinga stands as the legendary example of the same.

The temples 15th memorial and the ancient monument located on the sea side of Kahiavad near Prabhaspattan. There are many famous mythological stories attached to them. The sun temple is the most ancient of all. There is no presiding deity in it, but the architecture of temple is so exquisite, that even by seeing the ruins one can imagine.

Saint Agastya, is supposed to have drunk the entire sea near Prabhasapattan. Mythological heroes like Janamejaya, Pandavas, Ravana are supposed to have visited Prabhasapattan Teerth. In the month of Magha (sometime in February) on the day of Shivaratri, Somanath JyotirLinga festival is celebrated with great aplomb.

SACRED PLACES AROUND SOMNATH: There are many temples and places of historical and religious importance around Somnath in Prabhasa Theertha, the seat of one of the twelve most revered Jyothirlingas.

Bhalika Teerth

This sacred teerth is located 5 km on Prabhas Veraval highway. The arrow of the poacher named Jara at this spot hit Bhagvan Shree Krishna. Bhagvan Shree Krishna was resting in meditation pose under a pippal tree when the poacher misread the foot of Bhagvan Shree Krishna as a deer and hit from a distance. Bhagvan generously pardoned the poacher and blessed him. This divined leela of Bhagvan Shree Krishna is immortalised by a beautiful temple and an ancient pippal tree. Bhagvan Shree Krishna then walked a small distance and arrived at the holy banks of river Hiran from where he took his last journey to his Neejdham.

The Lakshmi Narayan Mandir

Close by is the Golokdham Tirth in the Dehotsarg campus, on the banks of the Hiran River. From this spot, Lord Krishna took his final journey to Neejdham on 18th. February, 3102 BC at 2:27:30 hrs (as written in the notice board outside the temple) after being hit by an arrow at Bhalka Tirth by a tribal hunter named Jara.

Dehotsarg Tirth

The footprints of Lord Krishna, in marble, are housed in a separate enclosure, next to an ancient peepul tree. The Gita mandir, as well as the Lakshmi Narayan temple, are both here, next to one another.

The footprint of Bhagvan Shree Krishna is carved here to mark the divine memory of Shree Krishna Neejdham Prasthan Leela. Baldevji, the elder brother of Shree Krishna also took his last journey from here in his original serpent form. This is marked by an ancient holy cave called “Dauji-ni Gufa”.

Parshuram-temple

Known as Parashurama Kshetra or Parashurama Tapo Bhoomi, this is a sacred spot at the holy banks of Triveni where, Lord Parashurama conducted his long penance and was relieved from the curse of Kshatriya killings. It is located at a distance of about 5 km on Veeraval highway. There is Parashurama temple and two kunds and also temples of Jaleshwar-Tapeshwar Mahadev and Jamadagneshwar Mahadev at this place.

Shashibhushan Mahadev

It is located at a distance of 4 km on the Somnath-Veraval highway with a beautiful sea-shore. Lord Shashibhushan (Lord Shiva) with Bheedbhanjan (Savior form of Ganesh) is worshipped here. We can find Shiva Lingas on the sea side known as Baan Ganga Shiva Linga. The Jhara poacher (hunter) is said to have taken aim from this spot while hitting an arrow towards Lord Sree Krishna.

Veneshwar Mahadev Temple

Rajputa Vaja clan was in charge of Somnath during the Muslim desecrations. The devotional episode of the princess Veni is said to have been depicted in the novel by Shri K.M. Munshi. The temple was outside of the fort wall of Prabhas Pattan at the time of holy war with Gazani. The soldiers of Gazani attempted an abduction of the princess Veni, an ardent devotee of Lord Shiva who used to regularly visit the temple to offer her services to the Lord Shiva. The traditions maintain that the Shiva linga spontaneously got divided and the princess got buried into it. The Shiva temple here is known as Veneshwar temple after the fond memory of the divine episode of Veni.

Triveni Sangam Ghat

Triveni Sangam Ghat in Somnath is at the confluence of three holy rivers Kapila, Hiranya and a mystical River Saraswati (also known as Gupta Saraswati) from where the rivers flow to the ultimate destination of Sea. This is a sacred place to take bath and it is believed that the bath in the waters at this Ghat offers relief from all curses and ills happened. It is considered to be a Moksha theertha. It is also a sacred place to pay homage to ancestors and offer Pitru tarpana. In Chaitra and Bhadrapada months of Hindu calendar huge crowds are seen here. The ghat has been named after Morarji Desai former Prime minister of India who was also the chairman of Shri Somnath Trust for several years. The Ghat has good arrangements for bathing and changing of clothes.

Sun Temple Somnath

It is a very ancient temple dedicated to the Sun God. The Sun temple of Prabhas Pattan has a sabha mantapa, sanctum sanctorum and intricate carvings.

Pandav Gufa

Next to the Sun temple there is Pandav Gufa, a cave associated with the Pandavas, at an elevated place dedicated to Pandavas. Inside there is an underground cave temple called as Hinglaj Matha Mandir, a form of Goddess Durga. Pandavas during their Vanavasa are said to have visited this place and worshipped this Goddess.

Kamanath Mahadev Temple

It is said that, this was the place where Rathi Devi wife of Manmatha also known as Kamadev did severe penance to get back the life to her husband. Earlier Manmatha who had disturbed Lord Shiva from his penance became a victim to his wrath and got converted into ashes. Pleased with Rathi Devi’s prayers and penance, Lord Shiva blessed her husband life back without physical body and fulfilled her desire. Thenceforth, Lord Shiva at this place came to be known as Kamnath Mahadev.

The Kamnath Mahadev temple, built about 200 years ago by a Mayurdhwaj King, is a renowned temple located in Somnath. There is a large temple complex with a holy pond and its water is said to have majestic healing powers. It is said that Mayurdhwaj King recovered from leprosy after taking bath in this place. There are idols of Adi Sankaracharya and Lord Nrusimha. Replica of Dwadasa Jyothirlingas is enshrined in this temple. Sankaracharya Mutt, Sharada Peeth is inside the temple complex.

Temple Timings

Timing for Darshan at Somnath Temple: 6.00 am to 9.00 pm

Timing for Aarathi: 7.00 am, 12.00 Noon and 7.00 pm

Jay Somnath (Sound and Light Show): 7.45 pm to 8.45 pm

How to reach Somnath?

By Road :

Veraval - 08 KMs

Keshod - 41 KM

Gir-Wild Life Sanctuary – 45 km

Junagadh - 79 KM

Diu Island (Union Territory) – 95 km

Porbandar – 130 km

Rajkot - 181 KM

Dwarka – 230 km

Ahmedabad - 409 KM

Gandhinagar - 434 KM

Nearest railway station – Veraval

Nearest Airport - Div and Keshod

Contact Details

Chairman, Shri Somnath Temple Trust.

Sec. no.: 19K-12, Phone No. (O) 23254894

Member Secretary, Shri Somnath Temple Trust. Shri Somnath Nivas,C-12-A Shri OM Villa Nr. Govt. Godawn. Ghoda Campus Road, Shahibaug. Ahmedabad.

Phone No.: (O) +91 79 22686335, 22686442

Phone No.: (R) +91 79 23247042

Phone No.: (M) +91 9825036101

General Manager, Shri Somnath Temple Trust, Somnath.

Phone No.: (O) +91 2876 231200, 231212

Phone No.: (F) +91 2876 232694

Phone No.: (R) +91 2876 233130

Phone No.: (M) +91 9824285667

Related Topic:

Lord Shiva

Om Parvat || AUM Mountain

noreply@blogger.com (indravadan) — Wed, 27 Feb 2013 10:57:00 +0000

Om Parvat Darshan (God's signature)

OM Parvat is the magical and inspiring Himalayan mountain peak that rises to an altitude of 6191m lying near Nabhi Dhang, Darchula district on the border between India and Nepal . It is known by various names such as Adi Kailash, Little Kailash, Jonglingkong Peak, Baba Kailash, Chhota Kailash. This mountain is famous for the miracle of nature as it poses an impression of OM naturally which is formed with deposition of snow against black background of the mountain. OM is a holy Hindu mantra and is so clearly visible on this mountain. During the months of August – September the dot (bindi) on the semi circle of the mantra is also seen visible. According to the Hindu legends there are eight such OM symbols in the Himalayan Mountains and at present the world has been able to discover only one which we know as – OM Parvat.

Om Parvat is a mountain in the Himalayan mountain range, lying in the Pithoragarh district of Uttarakhand, India, near Sinla pass. It is considered sacred by Hindus and its snow deposition pattern resembles the sacred 'AUM' (ॐ). Its appearance is distinctly similar to Mount Kailash in Tibet. Near Om Parvat lie Parvati Lake and Jonglingkong Lake. Jonglingkong Lake is sacred, as Mansarovar, to the Hindus. Opposite to this peak is a mountain called Parwati Muhar.

This peak was attempted for the first time by an Indo-British team including Martin Moran, T. Rankin, M. Singh, S. Ward, A. Williams and R. Ausden. The climbers promised not to ascend the final 10 metres (30 ft) out of respect for the peak's holy status. However, they were stopped around 200 m (660 ft) short of the summit by very loose snow and rock conditions.

The first ascent of Adi Kailash came on October 8, 2004. The team comprised Tim Woodward, Jack Pearse, Andy Perkins (UK); Jason Hubert, Martin Welch, Diarmid Hearns, Amanda George (Scotland); and Paul Zuchowski (USA). They did not ascend the final few metres, again out of respect for the sacred nature of the summit.

Om Parvat can be viewed en route to the Kailash Manasarovar Yatra from the last camp below Lipu Lekh pass at Nabhidhang. Many trekkers to Adi Kailash often make a diversion to view Om Parvat. Om Parvat and Adi Kailash or Baba Kailash are not one and the same. Om Parvat is located near Nabhi Dhang, on the border between India and Nepal. The Chhota Kailash is located near Sinla pass, Near Brahma Parvat.

|| Om Namah Shivay ||

To Seize Yudhishthira Alive

noreply@blogger.com (indravadan) — Tue, 29 Jan 2013 15:03:00 +0000

AS SOON AS Drona assumed command of the Kaurava forces Duryodhana, Karna and Duhsasana sat in council and decided on a plan. And Duryodhana went to Dronacharya to put it in operation."Acharya, we desire that you should capture Yudhishthira alive and give him over to us. We desire nothing more, not even a total victory. If you achieve this for us, we shall all be exceedingly satisfied with your conduct of the war." When Drona heard Duryodhana address him thus, great was his joy, for he hated the very idea of slaying the Pandava brothers. Even though, to fulfil his obligation, the acharya loyally joined the Kaurava side against the Pandavas, he loved the sons of Kunti and especially the pure-minded Yudhishthira. So, when he heard Duryodhana request that Yudhishthira should be captured alive, he felt greatly relieved. "Duryodhana, may you be blessed!" the acharya said. "Do you too wish to abstain from killing Yudhishthira? How it gladdens my heart! Truly, Yudhishthira is one without an enemy and the name Ajatasatru, which the people have given to Kunti's eldest son, has been justified by your great decision. When even you have made up your mind that he should not be killed but should be captured alive, his unrivalled glory has become ten times enhanced." "I see, dear Duryodhana, what you intend," Drona continued. "You wish to defeat the Pandavas in battle and then give them their share in the kingdom and live in peace and amity with them. I see this clearly from your desire to capture Yudhishthira alive."

Drona was exceedingly glad and he said again: "Indeed Yudhishthira is the most fortunate man on earth. The gods are showering their favors on Kunti's good son. So has he won the hearts of even enemies." But Duryodhana's motives in wishing to take Yudhishthira alive were far different. And as soon as Drona acceded to his proposal and gave his pledge that he would do his best to capture Yudhishthira, he began to reveal his real intentions. If Yudhishthira were slain, nothing would be gained by it, and the anger of the Pandavas would be all the greater. The battle would rage more fiercely than before. And Duryodhana knew that it would only mean the utter defeat of his army. Even if the fight were to be continued relentlessly until both armies were destroyed, Krishna would still remain alive and he would put either Draupadi or Kunti in sovereign possession of the kingdom.

What then was the point in killing Yudhishthira? On the other hand, if Yudhishthira was captured alive, Duryodhana thought, the war would end more speedily and victoriously for the Kauravas. Thereafter, he could surely play on Yudhishthira's goodness and his loyalty to the traditional code of kshatriya conduct. It was pretty certain he could be drawn into the battle of dice again and sent to the forests once more. Ten days of fighting had demonstrated to Duryodhana that further fighting would only result in the destruction of the race, not the fulfilment of the desires. When Duryodhana made his motives clear to Drona, the acharya was greatly disappointed and he cursed Duryodhana in his heart. But whatever the reason for it, he was glad that Yudhishthira was not to be killed. The news that Drona had given a solemn assurance to Duryodhana that he would take Yudhishthir a prisoner, was carried by their spies to the Pandava army. The Pandavas knew that, when the acharya was determined on something and gave his pledged word for executing it, his unrivalled eminence in the art of war and his valor made it a most serious affair. So, they soon got busy and so arrayed the forces that Yudhishthira was never left unsupported. Whatever movements might take place, they always took care to leave sufficient protection against any surprise attack on Yudhishthira. In the first day's battle under the leadership of Drona, the acharya amply demonstrated his great skill and energy. He moved about destroying the Pandava forces like a fire burning up dry logs. His rapid movements made the Pandava army feel as if Drona was everywhere at the same time showering arrows like rain and converting the battlefield into a stage for the dance of the God of Death. He cut the Pandava army in twain where Dhrishtadyumna stood. Many were the single combats among renowned warriors. There was a fierce battle between Sahadeva and Sakuni skilled in illusion warfare. When their chariots broke, they alighted on the ground. And, like two hills sprung to life and motion, they struck each other with maces and closed with one another in single combat. Between Bhima and Vivimsati there was a great battle in which chariots were broken on both sides. Salya fought his nephew Nakula and harassed him exceedingly, smiling most provokingly all the time. But, in the end, Salya had his car smashed and his flag brought down, and he withdrew admitting defeat. Between Kripacharya and Dhrishtaketu there was a battle in which the latter was worsted. So also was there fierce fighting between Satyaki and Kritavarma and between Virata and Karna. Abhimanyu's valor was also demonstrated as he fought Paurava, Kritavarma, Jayadratha and Salya singlehanded and made them withdraw. Then there was a great combat between Salya and Bhimasena in which Salya was defeated and made to retire. The Kaurava forces began to lose courage and the Pandava army, who saw this, attacked the Kaurava army with renewed energy and broke its ranks.

When Drona saw this, he decided to restore lost morale by leading a straight attack on Yudhishthira. His golden chariot went forward, drawn by four noble Sindhu horses, in the direction of Yudhishthira. Yudhishthira answered with barbed arrows, feathered with eagle-feathers. But Drona did not mind, and advanced at great speed. Yudhishthira's bow was cut down and Drona was coming very near. Dhrishtadyumna tried to intercept Drona but in vain. The whole army shouted: "Yudhishthira has been taken!" So near came Drona. Suddenly, then, Arjuna appeared on the battlefield, the earth rumbling under the wheels of his chariot, as it coursed swiftly over the bloody field, over bones and bodies lying in heaps. Drona held back, for Arjuna had come on the scene. From his Gandiva bow issued a continuous stream of arrows. No one could see the shafts taken out of the quiver or placed in position. It seemed as if, from out of the great bow, an unending flood of arrows issued without intermission. The battlefield was darkened by flying missiles. Drona retreated. Yudhishthira was not taken. The battle was stopped for the day and the Kaurava forces went to their camp in chastened mood. The Pandava army marched proudly to camp and behind them walked Kesava (Krishna) and Arjuna conversing. Thus closed the eleventh day of the battle.

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DRONA IN COMMAND

noreply@blogger.com (indravadan) — Tue, 29 Jan 2013 15:00:00 +0000

DURYODHANA and Karna held counsel as to who should be put in supreme command of the forces. "Well, everyone of these princely warriors fighting on your side is great enough to be put in charge of our forces as supreme commander," said Karna. "All these kings are of equal prowess, strength, energy, skill, courage, valor, ancestry and wisdom. They cannot all be put in joint command and, if any of them be chosen, each of the others would feel hurt and may not put forth his whole strength in the cause. Thereby we stand to suffer. So, my advice is that we install Dronacharya, the teacher of all these princes and warriors, as supreme commander. He indeed is the greatest of all those that carry arms today. No kshatriya equals him in the qualities required for leading our army. Let us therefore install him."

Duryodhana agreed that this was the right thing to do, and so it was decided. Duryodhana went to Dronacharya and, in the presence of the assembled warriors and princes, bowed and addressed him: "Revered Master, you are unrivalled among all those assembled here in caste, ancestry, knowledge of sciences, age, wisdom, valor and skill. I beg of you to accept the supreme command. Under your command, this army will be victorious." The assembled kings received this proposal with loud cheers and war cries that gladdened Duryodhana's heart. Drona was installed in due form amidst thunderous acclamation. The praise of courtiers and the sound of trumpets that accompanied the ceremony, made the Kauravas feel as though they had already vanquished the enemy. So great was their enthusiasm and confidence in Drona's leadership. Drona arrayed the army in circular formation. Karna, who had till then stood aside was now seen moving about in his great chariot on the battlefield and this put new courage and joy into the hearts of the Kaurava soldiers. The talk went round in the army that the great Bhishma did not wish to slay the sons of Pandu and therefore had not put his whole heart in the fight. But now that Karna was in the field, it was certain that the Pandavas would be destroyed. Dronacharya was in command for five days of the battle. Though of advanced years, he was everywhere in the field and displayed the fierce energy of a young warrior. Whenever he led an attack, the Pandava forces were scattered like clouds before a storm. He personally engaged the greatest warriors on the Pandava side in battle. He fought Satyaki, Bhima, Arjuna, Dhrishtadyumna, Abhimanyu, Drupada and Kasiraja and defeated them on many occasions. He harassed and inflicted severe punishment on the Pandava army during the five days he was in command.

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KARNA AND THE GRANDSIRE

noreply@blogger.com (indravadan) — Fri, 25 Jan 2013 11:22:00 +0000

WHEN he learnt that Bhishma lay wounded and dying, Karna hurried to the place and fell at his feet and said: "Eldest of the race. Radha's son, who, through no fault of his, incurred your great displeasure, humbly prostrates himself before you." When after humble salutation Karna stood up, the grandsire, greatly moved, tenderly placed his hand on Karna's head and blessed him. "You are not Radha's son, young man," he said in loving tones: "You are Kuntidevi's own first born. Narada, who knows all the secrets of the world, himself revealed this to me. Son of Surya, truly I entertained no dislike for you. But I was grieved to see your increasing hatred of the Pandavas although they gave you no cause for it. I know and admire your valor and your open handedness. And I know also that you belong to the class of Phalguna and Krishna in prowess. It is proper that you befriend the Pandavas. Therein lies the right path for you who are their brother. With the closing of my part in this war, may the chapter of your enmity also close. This is my wish, Karna." Karna listened respectfully and replied: "Grandsire I know I am Kunti's son, and not charioteer born. But I have eaten Duryodhana's salt and must be true to him, to be true to my own lineage. It is impossible for me to go over to the Pandavas now. You must permit me to repay with my life, if it so be the debt I owe to Duryodhana for his love and trust. I have erred greatly in word and deed. You must forgive me for it all and give me your blessings."

The great acharya, who knew all the laws of right conduct and what Karna said, replied: "Do reflect for a while and then do as you wish, for that is the right way." Even when Bhishma was mortally wounded and lay dying, the battle did not cease. Discarding the grandsire's words of wisdom, the Kauravas resumed the battle. Deprived of Bhishma's leadership, the Kaurava forces felt like sheep without a shepherd when Bhishma no longer led them. Indeed, even as Bhishma fell wounded, the men shouted: "O Karna, you are the one left to lead and protect us." The Kaurava warriors felt that, if but Karna would agree to take up the command, victory was certain. During the first ten days when Bhishma led the forces, the son of Surya kept away from the battle.

As already narrated, deeply hurt at the grandsire's contempt, Karna had said: "So long as you are up fighting, I shall keep aloof. If you slay the Pandavas and bring victory to Duryodhana, I shall be glad. And I shall then, taking the king's leave, go to the forest. But, if you be defeated and go to the abode of the brave, I who am not deemed by you as an adhiratha (master of chariot warfare) will ride my chariot and oppose those whom you deem to be of greater prowess than myself. And defeating them, bring victory to Duryodhana." Thus had Karna sworn and, with Duryodhana's consent, kept aloof from the battle during the first ten days. Now he went on foot to Bhishma who lay on his bed of arrows waiting for his end and, saluting him, addressed him thus: "Veteran grandsire, vanquisher of Parasurama, you lie on the field of battle, struck down by Sikhandin. If you, who had reached the summit of right living and were an embodiment of purity itself, must lie wounded in this manner, it is clear that no one can attain in this world what he deserves by his merit. You were the one boat on which the Kaurava princes depended for crossing the flood of their troubles. Heavy indeed will be the blows that the Pandavas will now deal at the Kauravas and great will be their consequent distress. Like fire and wind burning down the forest, Arjuna and Krishna will destroy the army of Kauravas. This is certain. Turn your gracious eyes on me and bless me, who have accepted the command of the forces."

Bhishma gave his blessings to Karna."You are like the good earth to the seeds, like rain clouds to living beings, ever dependable, firm in your loyalty. Serve Duryodhana and save him. You vanquished the Kambojas for him. You put down the Kiratas of the Himalayan fastnesses for him. You fought the Girivrajas on his behalf and defeated them. Many more things you have accomplished for him. Take charge of the Kaurava army now as your own rich possession and guard it well. May you lead Duryodhana's forces to success! May you have every good fortune! Fight your enemies, go." Karna, having received the benediction of the grandsire, mounted his chariot and rode to the battlefield. When the valorous Karna entered the field on his war chariot, Duryodhana's joys knew no bounds. His sorrow, at having lost Bhishma, was in some degree alleviated.

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THE PASSING OF BHISHMA

noreply@blogger.com (indravadan) — Fri, 25 Jan 2013 11:15:00 +0000

IT was the tenth day of the battle. Keeping Sikhandin in front of him, Arjuna attacked Bhishma. When Sikhandin's darts pierced his breast, sparks flew from the grandsire's eyes. For a moment the old warrior's anger rose like flaming fire and his eyes glared as if to consume Sikhandin. But, at once, the grandsire restrained himself. He decided not to be provoked into fighting Sikhandin, who was born a woman and to strike whom it seemed unworthy of a warrior. He knew, however, his end was near and calmed himself. Sikhandin went on discharging his arrows, not minding the battle of emotions in his opponent's mind. Arjuna also steeled his heart, and from behind Sikhandin aimed arrows at the weak points in Bhishma's armor, even while the grandsire stood still. Bhishma smiled as the arrows continued to come down thick on him, and turning to Duhsasana, said: "Ah, these are Arjuna's arrows! These cannot be Sikhandin's, for they burn my flesh as the crab's young ones tear their mother's body."

Thus did the grandsire look upon his dear pupil's arrows and, while saying this to Duhsasana, he took up a javelin and hurled it at Arjuna. Arjuna met it with three arrows which cut it to pieces even as it was speeding through the air. Bhishma then decided to end the combat and made as if to dismount from his chariot, sword and shield in hand. But before he could do so, his shield was cut to pieces by Arjuna's arrows. With arrows sticking all over his body so thickly that there was not even an inch of intervening space, Bhishma fell headlong to the ground from his chariot. As he fell, the gods, who looked on from above, folded their hands in reverent salutation and a gentle breeze, laden with fragrance and cool raindrops, swept over the battlefield. Thus fell the great and good Bhishma, the son of Ganga, who came on earth to hallow it and all it bears.

The blameless hero who, unasked made the great renunciation to give joy to his father. The undefeated bowman who had humbled the pride of Rama of the axe. The selfless worker for righteousness' sake, thus repaid his debt to Duryodhana, and lay wounded to death sanctifying with his life-blood the battlefield. As the grandsire fell, the hearts of the Kauravas also fell along with him. Bhishma's body did not touch the ground, on account of the arrows sticking out all over his body. His body shone more brightly than ever before, as it lay as on a bed of honor, supported by the shafts that had pierced his flesh. Both armies ceased fighting and all the warriors came running and crowded round the great hero, who lay on his bed of arrows. The kings of the earth stood with bowed heads round him, as the gods round Brahma. "My head hangs down unsupported," said the grandsire. The princes, who stood near, ran and brought cushions. The old warrior rejected them with a smile and, turning towards Arjuna said: "Dear son Partha, give me a cushion befitting a warrior." When Arjuna, whose arrows were just then burning the grandsire's flesh, heard those words addressed to him, he took three arrows from out of his quiver and so placed them that the grandsire's head found support on their points. "Princes," said Bhishma addressing the assembled chiefs, "Arjuna's arrows were indeed what my head required to be supported on. This pillow gives me satisfaction. Now, I must lie thus until the sun turns north. My soul will not depart till then. When I pass away, those of you who may be alive then may come and see me." Then the grandsire turned again to Arjuna and said: "I am tormented with thirst. Get me some drinking water." At once, Arjuna raised his bow, and drawing, it to the ear, shot a shaft down into the earth near the grandsire on his right side. Upon the opening made by the arrow, there gushed a stream of pure sweet water to the very lips of the dying man. Ganga came up, says the poet, to quench her dear son's burning thirst. Bhishma drank and was happy. "Duryodhana, may you be wise!" said Bhishma, addressing the Kaurava prince. "Did you see how Arjuna brought me water to quench my thirst? Who else in this world can do such a deed? Make peace with him without further delay. May the war cease with my exit. Listen to me, son, make peace with the Pandavas." The grandsire's words did not please Duryodhana. Even when dying, the patient does not like medicine. He objects to the bitter taste. All the princes retired to their camps.

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THE NINTH DAY BATTLE

noreply@blogger.com (indravadan) — Fri, 25 Jan 2013 11:13:00 +0000

ON the morning of the ninth day, before the battle began, Duryodhana was closeted with the grandsire. He gave vent to his bitter feelings of disappointment over the way the battle was going. He uttered words that were like the sharp spears and pained the grandsire greatly but the latter was patient and said sadly: "Like ghee on the sacrificial fire I am pouring my life out for you. Why do you seek to mortify me, who have been doing my very utmost for you? You speak like a man of no understanding, not knowing what is right and what is wrong. They say that, when a man is nearing his death, the tree appears to him to be made of gold. You see things now, not as they are. Your vision is clouded. You are now reaping the harvest of the hatred you deliberately sowed. The best course for you are to go on fighting, as well as you can. This is also the plain path of duty. It is not possible for me to fight Sikhandin, for I can never raise my hand against a woman. Nor can I with my hands kill the Pandavas, for my mind revolts against it. I will do everything barring these two and fight all the warriors opposed to you. Nothing is gained by losing heart. Fight as a kshatriya should and honor will be yours whatever the events." Saying thus to Duryodhana and cheering him up with wise and affectionate words, Bhishma proceeded to issue instructions for arraying the forces for the day's battle. Duryodhana was heartened. He sent for Duhsasana and said to him: "Brother, put forth all our strength in today's battle. I am convinced; the grandsire is fighting on our side with his whole heart. It is only against Sikhandin, he says, he cannot use his weapons. We should see that he is not exposed to Sikhandin's attacks, for you know, even a wild dog can kill a lion if the latter scorns to fight back." There was a great fight between Abhimanyu and Alambasa. Abhimanyu demonstrated that his valor was no less than his illustrious father's. Alambasa had to flee on foot to save himself. There were fierce combats between Satyaki and Aswatthama and between Drona and Arjuna. Thereafter, all the Pandavas attacked the grandsire and Duryodhana sent Duhsasana to support the old warrior. Bhishma fought furiously and beat the Pandavas back. The Pandava forces were thoroughly demoralised and were flying hither and thither, like cattle that had lost their way in the forest. Krishna halted the chariot and said to Arjuna: "Partha, you and your brothers were looking forward to this day, after thirteen years. Do not hesitate to kill the grandsire. Remember the duty of a soldier."

Arjuna bent his head down and, without looking up, replied: "I would much rather have continued to be an exile in the forest than kill the grandsire and the teachers whom I love, but I shall obey you. Drive on." Arjuna's heart was not in the fight. Unwillingly and in great distress of mind, he proceeded to the combat. Bhishma, on the other hand, burnt fiercely like the noonday sun. When the army saw Arjuna's chariot proceed towards Bhishma, it regained courage and order once again prevailed. Bhishma's arrows came thick and fast and covered the advancing chariot so completely that neither horses nor vehicles could be seen. Krishna was unperturbed and drove on with circumspection and skill. Arjuna's shafts hit Bhishma's bow and shattered it many times. But the grandsire went on renewing his weapon. "You are not fighting, Arjuna, as you should!" exclaimed Krishna, and jumped down in a rage from the chariot and, taking up his discus, he advanced towards the grandsire.

Bhishma saw Vasudeva approaching. "Hail, O Lotus-eyed One!" he cried. "Blessed am I to be separated from the body by you! Come, come!" Arjuna jumped down from the chariot and, rushing forward overtook and held Krishna, casting both his arms around him. "Stop, Krishna," he cried. "Do not break your pledge. You have promised not to use weapons in this battle. This is my work. I shall not fail. I shall send my arrows and kill the beloved grandsire myself. Pray, mount the car and take the reins." Arjuna took Krishna back and the battle was resumed. The Pandava forces had been handled roughly, but now the sun was down in the west and the fighting ended for the day.

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THE EIGHTH DAY BATTLE

noreply@blogger.com (indravadan) — Fri, 25 Jan 2013 11:11:00 +0000

WHEN the eighth day dawned, Bhishma arrayed his army in tortoise formation. Yudhishthira said to Dhrishtadyumna: "See there, the enemy is in kurma vyuha (tortoise formation). You have to answer at once with a formation that can break it." Dhrishtadyumna immediately proceeded to his task. The Pandava forces were arrayed in a three-pronged formation. Bhima was at the head of one prong, Satyaki of another, and Yudhishthira at the crest of the middle division. Our ancestors had developed the science of war very well. It was not reduced to writing but was preserved by tradition in the families of kshatriyas. Armor and tactics were employed suitably to meet the weapons of offence and the tactics that the enemy used in those days.

The Kurukshetra battle was fought some thousands of years ago. Reading the story of the battle in the Mahabharata, we should not, having the practice and incidents of modern warfare in mind, reject the Mahabharata narrative as mere myth with no relation to fact. Only about a century and a half ago, the English admiral Nelson fought great sea battles and won undying renown. The weapons used and the vessels that actually took part in Nelson's battles, would seem almost weird and even ridiculous if compared with those of modern naval warfare. If a hundred and fifty years can make so much difference, we must be prepared for very strange things in the procedure and events of a period, so long back as that of the Mahabharata war.

Another matter to be kept in mind is that we cannot expect, in the books of poets and literary writers, accurate or full details about weapons and tactics, although the narrative may be of battles. Military affairs were in ancient times the sole concern of the military order, the kshatriyas. Their culture and their training were entirely their own charge. The principles and the secrets of warfare and the science and art of the use of military weapons were handed down from

generation to generation by tradition and personal instruction. There were no military textbooks and there was not any place for them in the works of poets and rishis. If a modern novel deals in some chapters with the treatment and cure of a sick person, we can not expect to see such details in it as might interest a medical man. No author would care, even if he were able, to include scientific details in his story. So, we cannot hope to find in the epic of Vyasa, precise details as to what is tortoise formation or lotus formation. We have no explanation as to how one could, by discharging a continuous stream of arrows, build a defence around himself or intercept and cut missiles in transit, or how one could be living when pierced all over by arrows, or how far the armor worn by the soldiers and officers could protect them against missiles or what were the ambulance arrangements or how the dead were disposed of.

All these things appertaining to ancient war, however interesting, will have to be in the realm of the unknown in spite of the vivid narrative we have in the Mahabharata epic. Bhima killed eight of Dhritarashtra's sons early in the battle that day. Duryodhana's heart lost courage before this. It seemed to his friends as if Bhimasena would complete his revenge this very day, even as he swore in the assembly ball, where the great outrage was enacted. Arjuna had a great bereavement in this day's battle. His dear son Iravan was killed. This son of Arjuna by his Naga wife had come and joined the Pandava forces at Kurukshetra. Duryodhana sent his friend, the Rakshasa Alambasa, to oppose the Naga warrior. Iravan was slain after a fierce fight. When Arjuna heard this, he broke down completely. Said he turning to Vasudeva: "Vidura had indeed told us plainly that both sides would be plunged in grief unbearable. What are we doing all this wretched destruction up on one another for? Just for the sake of property. After all this killing, what joy are we or they likely to find in the end? O Madhusudana, I now see why the far seeing Yudhishthira said he would be content if Duryodhana would give five villages to us, keeping everything else to himself and he would not resort to fighting if that were agreed to. Duryodhana, in his obstinate folly, refused to give even these five villages and so, these great sins have to be committed on both sides. I continue fighting only because men would otherwise think me a coward, who could submit tamely to wrong. When I see the dead warriors lying on the field, my heart is filled with unbearable anguish. Oh, how wicked we are to carry on in this miserable, sinful way."

Seeing Iravan killed, Ghatotkacha uttered a loud war-cry which made all the assembled soldiers tremble. And with his division, he fell upon the Kaurava army ferociously. So great was the destruction he wrought that at many points the Kaurava formation was broken. Seeing this, Duryodhana personally led an attack on Bhima's son. The king of Vanga joined Duryodhana with his elephants. Duryodhana fought most bravely on this eighth day of the battle. He killed a great number of warriors on Ghatotkacha's side. Ghatotkacha hurled a javelin which would have ended Duryodhana's career but for the Vanga chief's prompt intervention with one of his elephants. The missile hit the beast, which fell dead, and Duryodhana was saved. Bhishma was anxious about Duryodhana and sent a large force under Drona to support the Kaurava prince. Many were the veterans who were in this force that attacked Ghatotkacha. So tumultuous and fierce was the fight at this sector of the battle that Yudhishthira feared for Ghatotkacha's safety and sent Bhimasena to his aid. Then the battle became even fiercer than before. Sixteen of Duryodhana's brothers perished on this day.

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THE SEVENTH DAY BATTLE

noreply@blogger.com (indravadan) — Tue, 22 Jan 2013 13:25:00 +0000

DURYODHANA, wounded all over and suffering greatly, went to Bhishma and said: "The battle had been going against us every day. Our formations are broken and our warriors are being slain in large numbers. You are looking on doing nothing." The grandsire soothed Duryodhana with comforting words: "Why do you let yourself be disheartened? Here are all of us, Drona, Salya, Kritavarma, Aswatthama, Vikarna, Bhagadatta, Sakuni, the two brothers of Avanti, the Trigarta chief, the king of Magadha, and Kripacharya. When these great warriors are here, ready to give up their lives for you, why should you feel downhearted? Get rid of this mood of dejection." Saying this, he issued orders for the day. "See there," the grandsire said to Duryodhana. "These thousands of cars, horses and horsemen, great war elephants, and those armed foot soldiers from various kingdoms are all ready to fight for you. With this fine army, you can vanquish even the gods. Fear not." Thus cheering up the dejected Duryodhana, he gave him a healing balm for his wounds. Duryodhana rubbed it over his numerous wounds and felt relieved.

He went to the field, heartened by the grandsire's words of confidence. The army was that day arrayed in circular formation. With each war elephant were seven chariots fully equipped. Each chariot was supported by seven horsemen. To each horseman were attached ten shield bearers. Everyone wore armor. Duryodhana stood resplendent like Indra at the center of this great and wellequipped army. Yudhishthira arrayed the Pandava army in vajravyuha. This day's battle was fiercely fought simultaneously at many sectors. Bhishma personally opposed Arjuna's attacks. Drona and Virata were engaged with each other at another point. Sikhandin and Aswatthama fought a big battle at another sector. Duryodhana and Dhrishtadyumna fought with each other at yet another point. Nakula and Sahadeva attacked their uncle Salya. The Avanti kings opposed Yudhamanyu, while Bhimasena opposed Kritavarma, Chitrasena, Vikarna and Durmarsha. There were great battles between Ghatotkacha and Bhagadatta, between Alambasa and Satyaki, between Bhurisravas and Dhrishtaketu, between Yudhishthira and Srutayu and between Chekitana and Kripa. In the battle between Drona and Virata, the latter was worsted and he had to climb into the chariot of his son Sanga, having lost his own chariot, horses and charioteer. Virata's sons Uttara and Sveta had fallen in the first day's battle. On this seventh day, Sanga also was slain just as his father came up to his side. Sikhandin, Drupada's son, was defeated by Aswatthama. His chariot was smashed and he jumped down and stood sword and shield in hand.

Aswatthama aimed his shaft at his sword and broke it. Sikhandin then whirled the broken sword and hurled it at Aswatthama with tremendous force, but it was met by Aswatthama's arrow. Sikhandin, badly beaten, got into Satyaki's chariot and retired. In the fight between Satyaki and Alambasa, the former had the worst of it at first but later recovered ground and Alambasa had to flee. In the battle between Dhrishtadyumna and Duryodhana, the horses of the latter were killed and he had to alight from his chariot. He, however, continued the fight, sword in hand. Sakuni came then and took the prince away in his chariot. Kritavarma made a strong attack on Bhima but was worsted. He lost his chariot and horses and acknowledging defeat, fled towards Sakuni's car, with Bhima's arrows sticking all over him, making him look like a porcupine speeding away in the forest. Vinda and Anuvinda of Avanti were defeated by Yudhamanyu, and their armies were completely destroyed. Bhagadatta attacked Ghatotkacha and put to flight all his supporters. But, alone, Ghatotkacha stood and fought bravely. But in the end, he too had to save himself by flight, which gladdened the whole Kaurava army.

Salya attacked his nephews. Nakula's horses were killed and he had to join his brother in the latter's chariot. Both continued the fight from the same car. Salya was hit by Sahadeva's arrow and swooned. The charioteer skilfully drove the car away and saved Salya. When the Madra king (Salya) was seen retreating from the field Duryodhana's army lost heart and the twin sons of Madri blew their conchs in triumph. Taking advantage of the situation, they inflicted heavy damage on Salya's forces. At noon, Yudhishthira led an attack on Srutayu. The latter's well-aimed arrows intercepted Dharmaputra's missiles, and his armor was pierced and he was severely wounded.

Yudhishthira then lost his temper and sent a powerful arrow that pierced Srutayu's breast-plate. That day, Yudhishthira was not his normal self and burnt with anger. Srutayu's charioteer and horses were killed and the chariot was smashed and he had to flee on foot from the field. This completed the demorahsation of Duryodhana's army. In the attack on Kripa, Chekitana, losing his chariot and charioteer, alighted and attacked Kripa's charioteer and horses with mace in hand and killed them. Kripa also alighted, and standing on the ground, discharged his arrows. Chekitana was badly hit. He then whirled his mace and hurled it at Kripacharya, but the latter was able to intercept it with his own arrow.

Thereupon they closed with each other, sword in hand. Both were wounded and fell on the ground, when Bhima came and took Chekitana away in his chariot. Sakuni similarly took wounded Kripa away in his car. Ninety-six arrows of Dhrishtaketu struck Bhurisravas. And the great warrior was like a sun radiating glory, as the arrows, all sticking in his breast-plate, shone bright around his radiant face. Even in that condition, he compelled Dhrishtaketu to admit defeat and retire. Three of Duryodhana's brothers attacked Abhimanyu who inflicted a heavy defeat on them but spared their lives, because Bhima had sworn to kill them. Thereupon, Bhishma attacked Abhimanyu. Arjuna saw this and said to his illustrious charioteer: "Krishna, drive the car towards Bhishma."

At that moment, the other Pandavas also joined Arjuna. But the grandsire was able to hold his own against all five until the sunset, and the battle was suspended for the day. And the warriors of both sides, weary and wounded, retired to their tents for rest and for having their injuries attended to. After this, for an hour, soft music was played, soothing the warriors to their rest. That hour was spent, says the poet, without a word about war or hatred. It was an hour of heavenly bliss, and it was a glad sight to see. One can see herein what the great lesson of the Mahabharata is.

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THE SIXTH DAY BATTLE

noreply@blogger.com (indravadan) — Tue, 22 Jan 2013 13:22:00 +0000

ACCORDING to Yudhishthira's order Dhrishtadyumna arrayed the Pandava army in makara (fish) formation for the sixth day's battle. The Kaurava army was arrayed in krauncha (heron) formation. We know, how, similarly, names were given to physical exercise, asanas, or postures. Vyuha was the general name for battle array. Which Vyuha was best for any particular occasion, depended on the requirements of the offensive and defensive plans of the day. What the strength and composition of the forces arrayed should be and what positions they should take up were decided upon, according to the situation as it developed from time to time. The sixth day was marked by a prodigious slaughter, even in the first part of the morning. Drona's charioteer was killed and Drona took the reins of the horses himself and used his bow as well. Great was the destruction he effected. He went about like fire among cotton heaps. The formations of both armies were soon broken and indiscriminate and fierce fighting went on. Blood flowed in torrents and the field was covered by dead bodies of soldiers, elephants and horses and the debris of chariots.

Bhimasena pierced the enemy's lines to seek out Duryodhana's brothers and finish them. They, for their part, did not wait to be sought, but rushed on him, in a combined attack from all sides. He was attacked by Duhsasana, Durvishaha, Durmata, Jaya, Jayatsena, Vikarna, Chitrasena, Sudarsana, Charuchitra, Suvarma, Dushkarna and others, all together. Bhimasena, who did not know what fear was, stood up and fought them all. They desired to take him prisoner and he to kill them all on the spot. The battle raged fiercely, even like the ancient battle between the gods and the asuras. Suddenly, the son of Pandu lost his patience and jumped down from his chariot, mace in band, and made straight on foot for the sons of Dhritarashtra, in hot haste to slay them. When Dhrishtadyumna saw Bhima's chariot disappear in the enemy lines, he was alarmed and rushed to prevent disaster. He reached Bhima's car, but found it was occupied only by the charioteer and Bhima was not in it. With tears in his eyes, he asked the charioteer: "Visoka, where is Bhima dearer to me than life?" Dhrishtadyumna naturally thought Bhima had fallen.

Visoka bowed and said to the son of Drupada: "The son of Pandu asked me to stay here and, without waiting for my reply rushed forward on foot, mace in hand, into the enemy ranks." Fearing that Bhima would be overpowered and killed Dhrishtadyumna drove his chariot into the enemy lines in search of Bhimasena, whose path was marked by the bodies of slain elephants. When Dhrishtadyumna found Bhima, he saw him surrounded on all sides by enemies fighting from their chariots. Bhima stood against them all, mace in hand, wounded all over and breathing fire. Dhrishtadyumna embraced him and took him into his chariot and proceeded to pick out the shafts that had stuck in his body. Duryodhana now ordered his warriors to attack Bhimasena and Dhrishtadyumna and not to wait for them to attack or challenge.

Accordingly, they made a combined attack even though they were not inclined to engage themselves in further fighting. Dhrishtadyumna had a secret weapon, which he had obtained from Dronacharya and, discharging it, threw the enemy forces into a stupor. But Duryodhana then joined the fray and discharged weapons to counter the stupor weapons of Dhrishtadyumna. Just then, reinforcements sent by Yudhishthira arrived. A force of twelve chariots with their retinue led by Abhimanyu came upon the scene to support Bhima. Dhrishtadyumna was greatly relieved when he saw this. Bhimasena had also by now refreshed himself and was ready to renew the fight. He got into Kekaya's chariot and took up his position along with the rest. Drona, however, was terrible that day. He killed Dhrishtadyumna's charioteer and horses and smashed his chariot and Drupada's son had to seek a place in Abhimanyu's car. The Pandava forces began to waver and Drona was cheered by the Kaurava army. Indiscriminate mass fighting and slaughter went on that day. At one time, Bhima and Duryodhana met face to face. The usual exchange of hot words took place and was followed by a great battle of archery. Duryodhana was hit and fell unconscious. Kripa extricated him with great skill and took him away in his own chariot. Bhishma personally arrived at the spot now and led the attack and scattered the Pandava forces. The sun was sinking, but the battle was continued for an hour yet and the fighting was fierce and many thousands perished. Then the day's battle ceased. Yudhishthira was glad that Dhrishtadyumna and Bhima returned to camp alive.

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THE FIFTH DAY BATTLE

noreply@blogger.com (indravadan) — Tue, 22 Jan 2013 13:20:00 +0000

"I AM like a shipwrecked man seeking to save himself by swimming in a storm tossed ocean. I shall surely drown, overwhelmed in this sea of sorrow." Again and again, when Sanjaya related the happenings of the great battle, Dhritarashtra would thus lament, unable to bear his grief. "Bhima is going to kill all my sons," he said. "I do not believe there is anyone with prowess enough in our army to protect my sons from death. Did Bhishma, Drona, Kripa and Aswatthama look on unconcerned when our army fled in terror? What indeed is their plan? When and how are they going to help Duryodhana? How are my sons to escape from destruction?" Saying thus, the blind old king burst into tears.

"Calm yourself, King," said Sanjaya. "The Pandavas rest on the strength of a just cause. So, they win. Your sons are brave but their thoughts are wicked. Therefore, luck does not favor them. They have done great injustice to the Pandavas, and they are reaping the harvest of their sins. The Pandavas are not winning by charms or magic incantations. They are fighting according to the practice of kshatriyas. Their cause being just, they have strength. Friends advised you, but you discarded wise counsel. Vidura, Bhishma, Drona and I tried to stop you in your unwise course, but you did not listen and you went on. Like a foolish sick man who refuses to drink bitter medicine, you obstinately refused to follow our advice, which would have saved your people, preferring to do as your foolish son desired. You are in distress now. Last night, Duryodhana asked Bhishma the same question as you put to me now. And Bhishma gave the same answer as I give you." When the fighting was stopped on the evening of the fourth day, Duryodhana went by himself to Bhishma's tent and, bowing reverently, said: "Grandsire, the world knows that you are a warrior who knows not fear. The same is the case with Drona, Kripa, Aswatthama, Kritavarma, Sudakshin, Bhurisravas, Vikarna and Bhagadatta. Death has no terror for these veterans. There is no doubt, the prowess of these great warriors is limitless, even like your own. All the Pandavas combined cannot defeat any one of you. What then is the mystery behind this daily defeat of our army at the hands of the sons of Kunti?"

Bhishma replied: "Prince, listen to me. I have given you advice on every occasion and told you what was good for you. But, you have always refused to follow what your elders counselled you to do. Again, I tell you that it is best for you to make peace with Pandu's sons. For your good as well as for that of the world, that is the only course that should be followed. Belonging to the same royal house, you can all enjoy this vast country as yours. I gave you this advice, but you disregarded it and have grievously wronged the Pandavas, the fruit of which you are now reaping. The Pandavas are protected by Krishna himself. How then can you hope for victory? Even now, it is not loo late for making peace and that is the way to rule your kingdom, making the Pandavas, your powerful brothers, friends instead of enemies. Destruction awaits you if you insult Dhananjaya and Krishna, who are none other than Nara and Narayana." Duryodhana took leave and went to his tent, but he could not sleep that night. The battle was resumed the next morning. Bhishma arrayed the Kaurava forces in a strong formation. So did Dhrishtadyumna for the Pandava army. Bhima stood at the head of the advance lines as usual. And Sikhandin, Dhrishtadyumna and Satyaki stood behind, securely guarding the main body, aided by other generals. Dharmaputra and the twin brothers held the rear. Bhishma bent his bow and discharged his shafts. The Pandava army suffered greatly under the grandsire's attack. Dhananjaya saw this and retaliated by fierce shafts aimed at Bhishma. Duryodhana went to Drona and complained bitterly according to his custom. Drona upbraided him severely: "Obstinate prince, you talk without understanding. You are ignorant of the Pandavas' strength. We are doing our best." Drona's powerful attack on the Pandava army was too much for Satyaki who was meeting it and Bhima therefore turned his attentions to Drona. The battle grew fiercer still. Drona, Bhishma and Salya made a combined attack on Bhima. Sikhandin supported Bhima by pouring a shower of arrows on Bhishma. As soon as Sikhandin stepped in, Bhishma turned away. For Sikhandin was born a girl, and Bhishma's principles did not permit him to attack a woman.

In the end, this same objection proved to be the cause of Bhishma's death. When Drona saw Bhishma turn away, he attacked Sikhandin fiercely and compelled him to withdraw. There was a promiscuous battle the whole of the morning of the fifth day, and the slaughter was terrific. In the after noon, Duryodhana sent a large force to oppose Satyaki. But Satyaki destroyed it completely and advanced to attack Bhurisravas. Bhurisravas, who was a powerful opponent, put Satyaki's men to fight, and pressed Satyaki himself so fiercely that he was in distress.

Satyaki's ten sons saw their father's plight and sought to relieve him by launching an offensive against Bhurisravas, but Bhurisravas undaunted by numbers, opposed the combined attack and was not to be shaken. His well-aimed darts broke their weapons and they were all slain, strewn on the field like so many tall trees struck down by lightning. Satyaki, wild with rage and grief, drove forward at a furious pace to slay Bhurisravas. The chariots of the two warriors dashed against each other and crumbled to pieces. And the warriors stood face to face with sword and shield in desperate single combat.

Then, Bhima came and took away Satyaki by force into his chariot and drove away. For Bhima knew that Bhurisravas was an unrivalled swordsman and he did not want Satyaki to be slain. Arjuna killed thousands of warriors that evening. The soldiers, dispatched against him by Duryodhana, perished like moths in the fire. As the sun went down and Bhishma gave orders to cease fighting, the princes on the Pandava army surrounded Arjuna and greeted him with loud cries of admiration and victory. The armies on both sides retired to camp, along with the tired horses and elephants.

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THE FOURTH DAY BATTLE

noreply@blogger.com (indravadan) — Tue, 22 Jan 2013 13:17:00 +0000

THE battle was very much the same every day and the narrative is one of monotonous fighting and killing. Still, the great battle is the central event in the Mahabharata and, if we skip over it, we cannot fully understand the epic heroes of that crowded stage. At break of day, Bhishma arrayed the Kaurava forces again. Surrounded by Drona, Duryodhana and others, the grandsire looked verily like great Indra, holding his thunder bolt, surrounded by the devas.

The Kaurava army, with its chariots, elephants and horses all arrayed in battle order and ready or the fight, presented the appearance of the sky in a great thunderstorm. The grandsire gave orders for advance. Arjuna watched the hostile movements from his chariot, whereon the Hanuman flag was waving, and he too got ready. The battle commenced. Aswatthama, Bhurisravas, Salya, Chitrasena and the son of Chala surrounded Abhimanyu and attacked him. The warrior fought like a lion opposing five elephants. Arjuna saw this combined attack on his son and, with a wrathful lion roar joined his son whereat the tempo of fighting flared up. Dhrishtadyumna also arrived with a large force. The son of Chala was killed.

Chala himself now joined and he with Salya, made a strong attack on Dhrishtadyumna. The latter's bow was severed into two by a sharp missile discharged by Salya. Abhimanyu saw this and sent a shower of arrows on Salya and put him in such danger that Duryodhana and his brothers rushed to Salya's help. Bhimasena also appeared on the scene at this juncture. When Bhima raised his mace aloft, Duryodhana's brothers lost courage. Duryodhana, who saw this, was exceedingly angry and immediately charged against Bhima with a large force of elephants. As soon as Bhima saw the elephants coming up, he descended from his chariot, iron mace in hand, attacked them so fiercely that they scattered in a wild stampede, throwing the Kaurava ranks into disorder. It will be seen that even in our Puranic stories elephants fared as badly in battle as they did in the wars of the Greeks and the Romans. Bhima's attack on the elephants was like Indra's devastating onslaught on the winged mountains. The slaughtered elephants lay dead on the field like great hills. Those that escaped fled in panic and caused great havoc in the Kaurava army, trampling numerous soldiers in their wild race. Duryodhana, thereupon, ordered a wholesale attack on Bhima. But he stood firm as a rock and presently, the Pandava warriors came up and joined him. A number of Duryodhana's arrows struck Bhima's chest and he climbed up his chariot again.

"Visoka, now is the glad hour," said Bhima to his charioteer. "I see a number of Dhritarashtra's sons before me, ready to be shaken down like ripe fruits on a tree. Keep your hold well on the reins and drive on. I am going to dispatch these wretches to Yama's abode." Bhima's arrows would have killed Duryodhana then and there, had it not been for his armor. Eight of Duryodhana's brothers were slain in that day's battle by Bhima. Duryodhana fought fiercely. Bhima's bow was smashed by one of Duryodhana's arrows. Taking up a fresh bow, Bhima sent an arrow with a knife-edge at Duryodhana that cut the latter's bow into two. Not baffled by this, Duryodhana took up a fresh bow and discharged a well-aimed shaft which struck Bhima on his chest with such force that he reeled and sat down. The Pandava warriors now poured a great shower of arrows on Duryodhana. Ghatotkacha, who saw his father sit dazed with the force of the blow, got exceedingly angry and fell on the Kaurava army, which was unable to stand against his onslaught. "We cannot fight this Rakshasa today." said Bhishma to Drona. "Our men are weary. It is nearing sunset and at night of the Rakshasas grows stronger with the darkness. Let us deal with Ghatotkacha tomorrow."

The grandsire ordered his army to retire for the night. Duryodhana sat musing in his tent, his eyes filled with tears. He had lost many of his brothers in that day's battle. "Sanjaya," exclaimed Dhritarashtra. "Every day, you give me nothing but bad news. Your tale has ever been one of sorrow, of defeat and loss of dear ones! I cannot stand this any more. What stratagem can save my people? How are we going to win in this fight? Indeed, I am full of fear. It seems fate is more powerful than human effort." "King " said Sanjaya in reply, "is this not all the result of your own folly? Of what avail is grief? How can I manufacture good news for you? You should hear the truth with fortitude." "Ah! Vidura's words are coming true," said the blind old king, plunged in great grief.

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THE THIRD DAY'S BATTLE - MAHABHARATA

noreply@blogger.com (indravadan) — Fri, 18 Jan 2013 11:02:00 +0000

ON the morning of the third day Bhishma arrayed his army in eagle formation and himself led it while Duryodhana and his forces protected the rear. So great was the care taken over every detail that the Kauravas were certain that there could be no mishap for them that day. The Pandavas too arrayed their forces with skill. Dhananjaya and Dhrishtadyumna decided in favor of a crescent formation of their army so as more effectually to cope with the eagle formation of the enemy's forces. On the right horn of the crescent stood Bhima and on the left Arjuna, leading the respective divisions. The battle began. All arms were at once engaged and blood flowed in torrents and the dust that was raised by chariots, horses and elephants rose to hide the sun. Dhananjaya's attack was powerful but the enemy stood firm. A counter-attack was made by the Kauravas concentrating on Arjuna's position. Javelins and spears and other missiles flew in the air shining like forked lightning in a thunderstorm. Like a great cloud of locusts the shafts covered Arjuna's chariot. But with amazing skill he raised a moving fortification around his chariot with arrows discharged in an unending stream from his famous bow. At another point Sakuni led a large force against Satyaki and Abhimanyu. Satyaki's chariot was broken to pieces and he had to scramble up Abhimanyu's chariot and thereafter both fought from the same chariot.

They were able to destroy Sakuni's forces. Drona and Bhishma jointly attacked Dharmaputra's division and Nakula and Sahadeva joined their brother in opposing Drona's offensive. Bhima and his son Ghatotkacha attacked Duryodhana's division and in that day's battle the son appeared to excel his great father in valor. Bhima's shafts hit Duryodhana and he lay in swoon in his chariot. His charioteer quickly drove the chariot away from the scene. He feared that the Kaurava forces would be completely demoralised if they saw that the prince had been disabled. But even this movement created great confusion. Bhimasena took full advantage of the position and worked havoc among the fleeing Kaurava forces.

Drona and Bhishma who saw the discomfiture and confusion of the Kaurava army came up quickly and restored confidence. The scattered forces were brought together and Duryodhana was again seen leading them. "How can you stand thus," said Duryodhana to the grandsire, "looking on when our forces are scattered and put to disgraceful flight? I fear you are too kind to the Pandavas. Why did you not tell me frankly 'I love the Pandavas; Dhrishtadyumna and Satyaki are my friends and I cannot attack or slay them.' You should have stated the position explicitly to me. Surely these men are not equal to you. And if you were so minded, you could deal with them easily. Even now, it would be best if you and Drona told me frankly your mind in the matter." The chagrin of defeat, and the knowledge that the grandsire disapproved of his ways made Duryodhana speak thus bitterly. But Bhishma merely smiled and said: "Wasn't I quite frank in my advice to you? That advice you rejected when you decided on war. I tried to prevent the war but, now that it has come, I am fulfilling my duties by you with all my might. I am an old man and what I am doing is quite my utmost." Saying thus, the grandsire resumed his operations. The turn of events in the forenoon had been so much in their favor that the delighted Pandavas were now somewhat careless. They did not expect Bhishma to rally his forces and attack them again. But stung by Duryodhana's reproaches, the grandsire raged about the field like a destroying fire. He rallied his men and delivered the most severe attack yet made on the Pandava army. The latter thought that the grandsire had multiplied himself into a number of Bhishmas fighting at several points. So swift were his movements that afternoon. Those who opposed him were struck down and perished like months in the fire. The Pandava army was thoroughly broken and began to scatter. Vasudeva, Partha and Sikhandin tried hard to restore order and confidence, but were unsuccessful. "Dhanjaya," said Krishna, "now has the critical time come. Be true to your decision not to flinch from your duty to kill in battle Bhishma, Drona and all the other friends and relatives and respected elders. You have pledged yourself to it and you have now to carry it out. Otherwise our army is lost beyond redemption. You must now attack the grandsire."

"Drive on," said Arjuna. As Dhananjaya's chariot sped on towards Bhishma, it met a hot reception from the grandsire, who covered it with his arrows. But, Arjuna bent his bow and discharged three shafts that broke the grandsire's bow. Bhishma picked up another bow but it too met the same fate. The grandsire's heart was gladdened when he saw Arjuna's skill in archery. "Hail, brave warrior!" applauded the grandsire, even as, taking up another bow; he poured shafts on Arjuna's chariot with unerring aim. Krishna was not happy at the way Arjuna met the attack. The grandsire's bow was working fiercely. But Arjuna's hands did not do their best, for his heart was not in it.

He had too much regard for his great grandsire. Krishna thought that, if Arjuna went on like this, the army, which had been so badly demoralized already, would be utterly destroyed and all would be lost. Krishna managed the chariot skilfully, but in spite of it, both he and Arjuna were hit many times by Bhishma's arrows. Janardana's (Krishna) anger rose. "I can stand this no longer, Arjuna. I shall kill Bhishma myself if you will not do it!" he exclaimed, and dropping the reins, he took up his discus and jumped down from the chariot and dashed forward towards Bhishma. Bhishma was far from being perturbed at this. On the contrary, his face expanded with ecstatic joy. "Come, come, Oh Lotuseyed One!" he exclaimed. "I bow to you, Oh Madhava. Lord of the World, have you indeed come down from the chariot for my sake? I offer you my life. If I be slain by you, I shall be glorified in the three worlds. Give me that boon. May your hands take this life away and save me for eternity."

Arjuna was distressed to see this. He jumped down and ran after Krishna. Overtaking him with great difficulty, he entreated Krishna to turn back. "Do not lose your patience with me. Desist and I promise not to flinch," he said, and persuaded Krishna to return. The chariot reins were again in Krishna's hands. Arjuna attacked the Kaurava forces furiously and thousands were slain by him. The Kauravas suffered a severe defeat on the evening of the third day. As they returned to their camps in torchlight, they said to one another: "Who can equal Arjuna? There is nothing strange in his being victorious." So marvelous was Arjuna's prowess that day.

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THE SECOND DAY BATTLE - MAHABHARATA

noreply@blogger.com (indravadan) — Fri, 18 Jan 2013 10:40:00 +0000

THE Pandava army, having fared badly on the first day of the battle, Dhrishtadyumna, the Generalissimo, devised measures to avoid a repetition of it. On the second day, the army was most carefully arrayed and everything was done to instil confidence. Duryodhana, filled with conceit on account of the success on the first day, stood in the center of his army and addressed his warriors. "Heroes in armor", he said in a loud voice, "our victory is assured. Fight and care not for life."

The Kaurava army, led by Bhishma, again made strong attack on the Pandava forces and broke their formation, killing large numbers. Arjuna, turning to Krishna, his charioteer, said: "If we continue in this way, our army will soon be totally destroyed by the grandsire. Unless we slay Bhishma, I am afraid we can not save our army." "Dhananjaya, then get ready. There is the grandsire's chariot," replied Krishna, and drove straight towards him. The chariot sped forward at a great pace. The grandsire sent his shafts welcoming the challenge. Duryodhana had ordered his men to protect the grandsire most vigilantly and never to let him expose himself to danger. Accordingly, all the warriors, supporting the grandsire, at once intervened and attacked Arjuna who, however, fought on unconcerned.

It was well known that there were but three on the Kaurava side who could stand against Arjuna with any chance of success the grandsire Bhishma, Drona and Karna. Arjuna made short work of the warriors, who intervened in support of Bhishma. The way in which he wielded his great bow on this occasion, extorted the admiration of all the great generals in the army. His chariot flashed hither and thither sundering hostile ranks like forked lightning, so rapidly that the eye ached to follow its career. Duryodhana's heart beat fast as he watched this combat. His confidence in the great Bhishma began to be shaken. "Son of Ganga," Duryodhana said, "it seems as if even while you and Drona are alive and fighting, this irresistible combination of Arjuna and Krishna will destroy our entire army. Karna whose devotion and loyalty to me are most genuine stands aside and does not fight for me only because of you. I fear I shall be deceived and you will not take steps quickly to destroy Phalguna (Arjuna)." The gods came down to watch the combat between Bhishma and Arjuna. These were two of the greatest warriors on earth. Both chariots were drawn by white steeds. From either side flew arrows in countless number. Shaft met shaft in the air and sometimes the grandsire's missile hit Arjuna's breast and that of Madhava (Krishna). And the blood flowing made Madhava more beautiful than ever as he stood like a green palasa tree in full bloom with crimson flowers. Arjuna's wrath rose when he saw his dear charioteer hit and he pulled his bow and sent well-aimed arrows at the grandsire. The combatants were equal and the battle raged for a long while.

In the movements the chariots made they were so close to one another and moved about so fast that it was not possible to say where Arjuna was and where Bhishma. Only the flag could be distinguished. As this great and wonderful scene was enacted in one part of the field, at another place a fierce battle was being fought between Drona and his born enemy Dhrishtadyumna, the son of the king of the Panchalas and brother of Draupadi. Drona's attack was powerful and Dhrishtadyumna was wounded badly. But the latter retaliated with equal vigor and with a grin of hatred he shot arrows and sped other missiles at Drona. Drona defended himself with great skill. He parried the sharp missiles and the heavy maces hurled at him with his arrows and broke them to pieces even as they sped in the air. Many times did Dhrishtadyumna's bow break, hit by Drona's arrows. One of Drona's arrows killed the Panchala prince's charioteer. Thereupon Dhrishtadyumna took up a mace and, jumping down from the chariot, went forward on foot. Drona sent an arrow that brought the mace down. Dhrishtadyumna then drew his sword and rushed forward like a lion springing on its elephant prey. But Drona again disabled him and prevented his advance. Just then Bhima, who saw the Panchala's predicament, sent a shower of arrows on Drona and carried Dhrishtadyumna to safety in his chariot. Duryodhana who saw this sent the Kalinga forces against Bhimasena. Bhima killed the Kalinga warriors in great number. Like Death itself he moved about among his enemies and felled them to the ground. So fierce was the destruction that the entire army trembled in fear. When Bhishma saw this, he came to relieve the Kalingas. Satyaki, Abhimanyu and other warriors came up in support of Bhima. One of Satyaki's shafts brought Bhishma's charioteer down and the horses of Bhishma's chariot, left uncontrolled, bolted carrying Bhishma away from the field.

The Pandava army was wild with enthusiasm when Bhishma's chariot sped thus out of the field. They took advantage of the situation and made a fierce attack on the Kaurava army. Great was the loss the Kaurava army suffered in that day's battle as a result of Arjuna's deeds of valor. The generals of the Kaurava army were greatly perturbed and their previous day's enthusiasm had all disappeared. They eagerly looked forward to sunset when there would be an end to the day's battle. As the sun sank in the west, Bhishma said to Drona: "It is well we stop the fighting now. Our army is disheartened and weary." On the side of the Pandavas, Dhananjaya and others returned in great cheer to their camp, with bands playing. At the end of the second day's battle, the Kauravas were in the mood that the Pandavas were in the previous evening.

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