Refutation of Yoga Vashishtha Sara

By Sri Chiraan 2009/10/12

Yoga Vashishtha is a dialogue between Sage Vashishtha and SriRama  written by Valmiki. The following is the refutation of the Vashishtha Yoga through its various chapters and aphorisms  as put by various translators. The words in bracket are refutations. 

Chapter One

Dispassion

1. Salutations to that calm effulgence, which is endless and unlimited by space, time etc., the pure consciousness which can be known by experience only.

[ Mangalacharana assumes an inanimate GOD]

2. Neither one who is totally ignorant nor one who knows it (i.e. Truth) is eligible to study this book. Only he who thinks ‘I am bound; I must become free’ is entitled to study it.

[ So ignorant is one who is not aware that he is bound]

3. Until one is definitely blessed by the Supreme Lord, he will not find either a proper Guru or the right scripture.

[ This is in direct contrast to the teachings, when ignorant is not eligible to study and there is No GOD other than self, then to study it requires a blessings, which is not in the hands of self, yet self is capable of finding its truth. What are the consequences or causes that leads to this blessing so that one can study this? is it under self or other than self? NO answer because all that is not self is unreal so how come these blessings is real? if it not real then the understanding that I am bound also becomes unreal]

4. Just as a steady boat, O Rama, is obtained from a boatman, so also the method of crossing the ocean of samsara is learnt by associating with great souls.

[But all these souls are bound and yet in the states of unrealized and their states itself is unreal then their exercise must also be unreal]

5. The great remedy for the long-lasting disease of samsara is the enquiry, ‘Who am I?, to whom does this samsara belong?,’ which entirely cures it.

[whether the disease itself is real or unreal, in the following texts it is declared to be unreal]

6. Not a day should be spent in a place which does not possess the tree of a wise knower of Truth with its good fruit and cool shade.

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12. The Lord cannot be seen with the help of the sacred texts or the Guru. The self is seen by the Self alone with the pure intellect.

[ this is again in contrast with previous line ,saying guru is a must to know the self , Now it says guru cannot help in seeing the Self ]

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16. That perverted man who, even after knowing that worldly objects are deceptive, still thinks of them, is an ass not a man.

[this is again illusive; guru is a realised man. Guru cannot show self, yet Guru is a must to now we are bound, gurus do teach yoga vashishtha ! Are they not dealing with worldly object very well knowing that they cannot show self i.e. ALL those who preach Yoga Vashishtha are also ass because they are dealing with worldly object i.e. Yoga Vashishtha, is it not something in this world, about this word, if world is illusory so is this yoga vashishtha  as it is part of this world]

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17. Even the slightest thought immerses a man in sorrow, when devoid of all thoughts he enjoys imperishable bliss.

[This is refutable as Geeta says there cannot be a single moment without thought]

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Chapter Two

Unreality of the World

6. O Rama, maya is such that it brings delight through its own destruction; its nature is inscrutable; it ceases to exist even while it is being observed.

7. Dear boy, wonderful indeed is this maya which deludes the entire world. It is on account of it that the Self is not perceived even though it pervades all the limbs of the body.

8. Whatever is seen does not truly exist. It is like the mythical city of Gandharvas (fata morgana) or a mirage.

[Is this maya real or unreal? It says unreal; self is real, how can unreal bind a real ENTITY. if an unreal thing binds a real entity so much so that real is affected, if this effect is also real then binding agent has to be real, yet Vashishtha says agent is unreal.] [Self is all knowing Bramha yet it is bound by unreal maya, then maya must be powerful than Bramha, so what you are getting by destroying maya again the self. But self was already knowing then how come it was bound- No answer]

…………………………………………………………………

[Its strange that a REAL entity is bothered about a  unreal samsara which also has unreal effect] Utterly illogical !

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11. This creation, which is a mere play of consciousness, rises up, like the delusion of a snake in a rope (when there is ignorance) and comes to an end when there is right knowledge.

12. Even though bondage does not really exist, it becomes strong through desire for worldly enjoyments; when this desire subsides bondage becomes weak.

[ if a rope is mistaken as  snake, the fear that it has caused i the mind is real , yet the knowledge that it is not a snake but just a rope has to be real else the fact that we have mistaken a rope for snake also becomes unreal, so what is it that we have gained ? if it is accepted that knowledge that it was rope and not a snake is real then existence of real knowledge which is other than self is proved, but then this knowledge is also part of this world, when world is unreal so also the knowledge and efforts that goes into realising that rope was   mistaken as snake, becomes unreal]

[Bondage does not exist at all, yet it becomes powerful /strong and subsequently becomes weak! if it is not existent at all what is the efficacy of it becoming weak or strong? if bondage is false so also its becoming strong or weak becomes false] self-contradictory statement

…………………………………………………………………………

15. This world, though unreal, appears to exist and is the cause of life-long suffering to an ignorant person, just as a (non-existent) ghost (is the cause of fear) to a boy.

[isnt fear [world] of the boy a real entity, his fear is real although the cause of the fear may be due to ignorance, but the fear is real, if fear itself is unreal as stated earlier then the effort to remove this fear also becomes unreal]

16. One who has no idea of gold sees only the bracelet. He does not at all have the idea that it is merely gold.

[The idea of gold [bliss] becomes real only when gold itself is taken as real without the object being real its idea cannot be real, if gold is real then the bracelet made out of it also becomes real]

21. He who reckons the rays as non-different from the sun and realizes that they are the sun itself is stated to be nirvikalpa (the undifferentiating man).

22. Just as the cloth, when investigated, is seen to be nothing but thread, so also this world, when enquired into, is (seen to be) merely the Self.

[The rays are not as hot as sun, so rays are not sun

Even more inspection gives that cloth is made up of thread and thread s made up of cotton, and cotton is a plant, but plant is not cloth neither is each thread same as other nor the thread can be reversed to cotton such a thing is unheard of] so cotton thread and cloth are distinct entities and essentially different]

24. Just as the foam, the waves, the dew and the bubbles are not different from water, even so this world which has come out of the Self is not different from the Self.

[But the earlier statement was world is unreal and self is real, now since water is same as bubble, vahsishtha is saying [unreal] world has come out of [real] self and both are not different. this is self-contradictory]

27. The snake appears when one does not recognise the rope; it disappears when one recognises the rope. Even so this world appears when the Self is not recognised; it disappears when the Self is recognised.

[this is illusory, the knowledge that rope is not snake pre-assumes knowledge of snake and rope in its real form, else such a distinction is not possible. So, a real snake has to be known prior to understand that rope is not snake.

How we come to know that rope is not a snake. we have to know that snake is moving entity [conspicuous] and it makes hissing sound , its poisonous etc , it is this knowledge which has to be present beforehand , that rope is harmless should also be known beforehand , and all this knowledge should be real thus the inspection and analysis reasoning by mind has to be real only then the removal of fear of snake, mistaken for rope becomes fruitful, { but snake and rope both are illusory as they are part of world so their pre-knowledge also becomes illusory according to vashishtha } how come illusory knowledge lead to real self ] debatable?

6. Wise men also, like foolish men, (occasionally) make others angry, (but they do so only) in order to test their ability to control their innate feelings (that is to say to see how far the anger of other persons will affect them).

7. Just as the trembling (of the body) caused by the (imaginary) snake persists (for some time) even after realising that there is no snake, so also the effect of delusion persists (for some time) even after getting rid of all delusions.

[ If delusion is got rid of, then how can it still remain, if it is remaining means it is still not got rid of] again a contradicting statement!

3. The knowers of truth declare that enquiry into the truth of the Self is knowledge. What is to be known is contained in it like sweetness in milk.

[The sweetness of milk is an attribute of milk, but the SELF as preached by Vashishtha has no attributes] wrong analogy!

4. To one who has realized the Self by enquiry Brahma, Vishnu and Shiva are objects of compassion.

[Here Vashishtha is teaching this yoga so it should be assumed that he is realised soul else he will be lying. SO he is equating himself with RAMA whom he is teaching this. RAMA is already VISHNU] either RAMA is object of compassion to Vashishtha [self]. Isn't the compassion an illusion, or RAMA is ignorant soul? either way Vashishtha is not in realistic position. Yet we see Vashishtha praying Lord RAM for removal of ignorance. in RAMAYANA. so which vashishtha is truth, the SELF who sees RAM as object of compassion or IGNORANT who seeks his blessings for MOKSHA .. RAMAYANA says the later.

Meditation on the Self

1. I, the pure, stainless and infinite Consciousness beyond maya, look upon this body in action like the body of another.

2. The mind, the intellect, the senses, etc. are all the play of Consciousness. They are unreal and seem to exist only due to lack of insight.

[So, the body of the other is same as ours and someone else's as well, there is no difference among the bodies as all are unreal and exists only due to lack of insight.

That means a mother and wife and daughter all are delusive concepts and exist only because of delude or lack of insight in fact they are all same and any relations with them is unreal, and any lack of relation is yet unreal, so all the words of dharma as to what should be carried out in terms of mother, wife and daughter is also delusive as there is no difference in them]

This message has a very dangerous outfall and is not conducive and supported by Vedas as Vedas clearly stress on the dharma and adharma and its strict adherence to! But the above doctrine falsifies the scriptures it talks about world as unreal and efforts in the world as unreal and the achievement of self is already there so nothing special is achieved after all this is known as SELF is already real. After mammoth exercise of going through this doctrine what we find is everything around us delusive and there is no real goal to be achieved.

It proposes inaction and self-praise as GOD which is definite road to HELL.

As it says

28. There is neither bondage nor liberation, neither duality nor non-duality. There is only Brahman always shining as Consciousness.

29. Awareness is Brahman; the world is Brahman; the various elements are Brahman; I am Brahman; my enemy is Brahman; my friends and relatives are Brahman.

[As there is only one bramha it means enemy, friends, relatives, wife, daughter, mother brother, friend's wife everyone is bramha and one only. So, it makes literally no difference really as to what wand how we behave with them as such a distinction and thought is maya and ignorance.

it is encouraging sins]

NIRVANA

5. The belief in a knower and the known is called bondage. The knower is bound by the known; he is liberated when there is nothing to know.

So the entire trouble Vashishtha has taken to say that there is nothing to know. If there is nothing to know then even an ignorant is confident that there is nothing to know, and a Realised Vashishtha also is confident that there is nothing to know, so what is the difference between the first state and second as both have same SELF which is one and all knowing.

But this same self which is existing in Vashishtha and ignorant person simultaneously knows itself as bliss in Vashishtha and is suffering in ignorant. How come one soul is experiencing bliss aswell as ignorance and bondage at the hands of maya.

either it has to be two different entities else it cannot be blissful and ignorant at the same time.

NO ANSWER!

Shri Krishnarpanamastu

18th Day - Lord Krishna resents Yudhishthir

By Sri Chiraan 2009/10/08

A malefic in the third and kendras makes one put heavy efforts to accomplish the task

Similarly many malefic in tenth shows one has to make Mahaprayatna 

After the death of Karna, Shalya, and Shakuni, Duryodhan was very unhappy. Kritavarma, Ashvaththama and Kripacharya were repeatedly troubled by Bheem and Arjun finally they fled to nearby Forests .

Dhritarashtra sent Sanjay to know the welfare of Duryodhan, Satyaki captures Sanjay. Vedvyasa urges to set free Sanjay. Duryodhan angered runs towards the battlefield all alone. He defeats Sahadev and Nakul. With his arrows he hits Arjun hard and Arjun falls unconscious. Then Bheemsen runs after him and destroys his chariot.

Duryodhan mounts a elephant and attacks Satyaki  Satyaki fall unconscious. Duryodhan taking a pras weapon attacks Yudisthir. Nakul and sahadev, all hit sit on the chariot motionless. Bheemsen kills the elephant and cuts out Pras. Then Duryodhan mounts a horse as the horse is killed by BHEEMSEN. Duryodhan flees the battlefield and enters Dwaipayan sarovar with his gada.

There in the Dwaipayan pond, he undertakes jalsthambhan. Duryodhan undertakes the japa of mantra given to him by Durvasa muni. This japa if continued for 7 days would bring back from death entire army of the kauravas and they would never die again in battlefield.

Out of 11 akshouhini sena 6 were killed by BHEEM and 5 by Arjun, whatever was left was killed  by Dhristadhyumna, Gatotkach and Abhimany  Satyaki. Other pandavas.  Seven akshouhini of Pandavas, three was killed by Ashwaththama, rest by Bheeshma Drona Karna kritavarma each less than the former.

Pandavas happy about victory went to Dwaipayan sarovar, there Ashwaththama seeing them along with Krishna ran away.

Krishna ordered Yudhisthir to use harsh language against Duryodhan.

Yudhisthir said come out for a fight, Duryodhan replied, "You enjoy the Kingdom", Yudhisthir said "Duryodhan you had said not even a size of needle head would be given to Pandavas, now after taking bali of Bheeshma Drona, talking this does not make sense, we cannot enjoy the kingdom without killing you, I don't think so you are a Kuru born for you are denying war".

Aggravated Duryodhan rose from the water and came to the shore. He said "Yudhisthir, you all are with kavach and armoury and weapons, I have none. Still I will fight with you all single handedly”

Yudhisthir said "you  will be provided weapons and kavach, and you can choose anyone of us to fight and if you kill anyone of us, rest of us will go to the forest and if you die we will all together rule".

Duryodhan "Arjun and Sahadev and Nakul and yourself are all too meek to fight with me, only Bheem is fit for me. I choose the gada".

Bheemsen takes a gada 1 and half times more heavier than Duryodhan’s gada and fight begins.

Krishna resents Yudhisthir, says your giving choice to Duryodhan to fight was wrong. If Duryodhan had chosen Arjun, or any other four other than Bheem all these efforts up till now would have gone waste.

Because the other four are no match for him. Bheem would kill him 'somehow'.

Duryodhan  if he holds mace [gada] none in the three worlds not even Indra and all deities put together can defeat him . This is because he is very 'nipuna'.

Krishna shows utter displeasure towards Yudhisthir.

Many doubts arise with these words of Krishna towards Duryodhan. Also to be noted is Duryodhan praises Bheema before fight begins as someone worth fighting. Better than Arjun.

This incident also Shows Krishna rating Bheema higher than Arjun .

Now the doubts ?

Duryodhan is nipun , does that mean Bheem is not nipun or not as nipun as Duryodhan ?

Secondly Krishna says Bheem would kill Duryodhan ‘somehow’? Somehow means , does Bheem have to struggle to kill him. Or is Bheem not as strong as Duryodhan etc etc.

The answer to this should be contemplated against the background that, Bheem is the strongest has been declared by Krishna and Duryodhan himself in virat prasang also. Krishna while Jarasandha episode declares him to be strongest. Also Krishna says Bheem you have many times  more qualities than what you actually think you have.

Vedayasa says there is none equal to Bheemsen in both the armies in terms of strength and knowledge as well.

So it cannot be dismissed that these words of Krishna meant anything less wrtr BHEEM.

The word 'nipuna' in terms of Duryodhan is to indicate that, Duryodhan was mahaprayatna shali. Both Duryodhan and Bheem had learnt from Balaram. So only Duryodhan could have been 'nipun' owing to this training  from Balaram.

'Nipuna' was due to extreme efforts he was putting in practising gada yudha to kill Bheemsen. This mahaprayatna was a plus factor in his favour [excessive efforts and practise cannot be discounted it is a potent factor].

Also Duryodhan had a mantrashakti. These factors weighed heavily against Arjun and other four to counter Duryodhan.

Bheemsen was he not mahaprayatnashali. Was Bheem not putting maximum efforts in his endeavour. No because killing Duryodhan was not a very difficult task for Bheemsen. Putting extra extreme efforts on fairly simple tasks is not the quality of Uttam Purush, great personalities.

Bheemsen would kill somehow does not mean with little possibility.

What is meant by it, Bheem had vowed to break the thighs of Duryodhan. Hitting below the navel is adharm in gadyudh.

Now carrying out the Pratignya is more important dharma failure of which will give more adharma vartan [failure to stick to dharma] if Duryodhan is killed by hitting above the waist, then pratignya will be broken. If he kills by hitting the thigh, then pratignya is upheld but gadayudh niyam will be broken. So without getting into situation of breaking some rule, Duryodhan cannot be killed, so the word somehow is used by the Lord Krishna.

Krishnarpanamastu

Tatvavada - Tenets of Dvaita philosophy

By Sri Chiraan 2009/10/04

ShrIman.h madhva-mate In Sriman Madhva’s doctrine 

1> hariH parataraH - Hari (Vishnu) is Supreme
2> satyaM jagat.h - The world is true (real)
3> tattvataH bhedaH  - The differences between soul God and non sentient are real
4> jIvagaNAH hareH anucharAH - The sets of souls are dependent on Hari
5> nIchochcha bhAvaN^gatAH - And differ in the status even in the Mukti
6> muktiH naija-sukha-anubhUtiH - Mukti (liberation) is the experience of the joy of one’s
own nature
7> amalA-bhaktiH-cha tat.h sAdhanaM - That is achieved by flawless devotion and Yathartha Gyana correct understanding]
8> axAditritayaM hi pramANaM  - [Perception ] anumana [Logic] and agama [Scriptures] etc.,are indeed the sources of knowledge
9> akhila-AmnAya-eka-vedyo hariH - Hari alone is conveyed in all the Veda

A tatva is a real entity. A entity [object] when perceived as it exists [a thing in itself] it is said to be real.
For example a rope is perceived as rope [only] then the object rope is a real entity. But if it is perceived as snake, then the object snake is superimposed perception and not real.
All the entities which convey themselves in real are known as tatvas.
Tatvas are of two types, Svatantra and asvatantra [paratantra].
Independent and dependent.
Supreme God Vishnu alone is svatantra independent.
And all others are dependent on HIM.
The paratantra is again divided into BHAVA and ABHAVA.
Bhava is of two types Chetan and ACHETANA.
Chetana is of two types:
One afflicted by sorrow and one untouched by sorrow.
Goddess Laxmi devi is Nitya mukta and untouched by sorrow.
She is the consort of Vishnu.
The other type those afflicted by sorrow are of two types:
Muktayogya and Muktiayogya.
Muktiyogya are those liberated and unliberated.
Rest are of two types, Neech madhyama [Tamoyogya and nityasamsari].

Muktiyogya are Devata rishi Pitru Raja narottama
Tamoyogya are classified as
daitya rakshas pishacha and naradhama four types.
Muktiyogya reach Vaikuntha and tamoyogya reach andhatamisra.
Both worlds have no return.
Mukti is achieved by Nirmal Bhakti towards the Supreme
And unmixed hate guarantees the andhatamisra.
It is the intrinsic nature of the soul to be under a class.
Achetan is classified as Nitya Anitya And nityaanitya,
Veda akshara and Avyakrut akasha are all nitya.
Purana, kala and prakruti are all nityanitya.

Krishnarpanamastu 

Kojagir Purnima

By Sri Chiraan 2009/10/04

People born on Purnima are learned, handsome, agreeable personalities, and usually a leader among their kinsmen. But as moon happens to be in kendra for the Poornima birth, the wealth and prosperity and intelligence of the individual will not come out to full potential. Only when Moon is in apoklima to sun the individual reaps his destiny to the full is the dictum of classics. 

The same Moon [full moon] if it is vargottama gives rise to a man who is prominent in his profession. If such a full moon vargottama has an aspect of four or more planets gives rise to a unique Rajyoga. The subject rules a vast land with four types of army under his rule.
C RAJAGOPALACHARI had this combination, and even during British rule he was chef minister [akin to] Madras presidency, and then became first GOVERNOR GENERAL of INDIA after the British left, and Dr Rajendra Prasad took over as President of INDIA. The Rajyoga operates irrespective of world scenario.

Ashvayuja Purnima is also known as KOJAGIR Purnima, KUMAR Purnima or Sharad Poornima. Goddess Laxmi manifested on this day. People facing financial problems can be assured of relief from poverty and excessive expenses by praying Goddess Laxmi on this night just by staying awake.

Unmarried girls can get handsome mates on this day praying Kumar Kartikeya. This day the moon is brightest and such a full moon has inspired many a poets in comparing the characters with richness of moon light.

Madhvacharya, Vyasa teertha and Raghavendra Swamy all of them have been  compared with Sharad indu in bestowing beacon light to those who were strayed in darkness of ignorance. Just as the Sharad Purnima moon these great teachers have shown the path to the people on the earth to regain their self and direct their sadhana towards the Moksha.

Krishnarpanamastu 

Note :Chiraan also came into this world on Ashvayuja Purnima!

Pitru Vatsalya - The story of Bhagirath

By Sri Chiraan 2009/09/30

If the lagna of father is 10th to that of son, son will have extreme devotion towards his father and ancestors. Similarly, pitru pada and lagna pada are in mutual kendras there will be extreme affection between the son and the father. 

Sanatan dharma [Vedic way of life] stresses extreme importance of the kartavya [duties] towards our Pitru [father and ancestors]. Pitru tarpan and solace to ancestors departed is very essential to the happiness and general well being of the family. However it is quality of followers of dharma that they perform duty out of consciousness of Dharma coupled with love towards Pitrus rather than greed of well being. This is known as Pitru vatsalya.

The story of Sagar putra is good example of this vatsalya as how generations together a dynasty struggled to free its ancestors from sin and curse. This is a great lesson to us that we our actions affect our Pitrus and vice versa. So one must be careful with one’s karma as it affects 7 generations prior to us and seven generation following us. A man can suffer himself but cannot bear to see his children and manes suffering owing to him.

Once there lived a very pious King named SAGAR. He had two wives, one son named ASAMANJAS from one wife and 60000 from other. Asmanjas grew to be very cruel, he threw the children of the city into Sarayu river. The subjects complained to the King and King abandoned Asamanjas. Asamanjas had developed 'vairagya' and wanted to take sanyas and leave the world. But as Sagar was intent on making him King, He acted like cruel, once abandoned he made his real intention clear and brought back all the children from Sarayu river.

Many years later Sagar decided to perform Ashwamedha yagnya. The horse of Aswamedhayagnya was stolen by Indra and tied it near Kapila Muni in patala loka. 60000 sons of Sagar went to search the horse. In their attempt to reach Patal they dug the entire earth. This resulted in lowering of the land and samudra [ocean] surrounding jambu dweep entered the earth and thus we could see formation of SAAGAR [sea]. As samudra gave way to smaller sea [this was due to Sagar sons’] and thus named SAAGAR.

Now as they reached Patala loka, they thought Kapila muni himself has stolen the horse, in ignorance like patanga insects attacking fire flame  attacked Kapila. [Kapila is form of VISHNU] Lord Kapila opened his eyes and all the 60000 were reduced to ashes. [Lord who is capable of bringing pralaya and reducing entire creation to ashes, this act is no surprising].

Asamanjas ‘s son Anshuman went looking for the horse, As he came to Patala, he prayed Lord Kapila and asked his forgivance towards his uncles. Lord blessed Anshuman and gave him the horse, also told him that only Ganga if brought down on earth to Patala, when flows over the ashes of the Sagar sons will ensure them a place in swarga.

Anshuman took the horse and Sagar completed the yagnya. To give solace to his pitrus, Anshuman started a penance to bring the Ganga to the earth. Even before achieving the task, he left the world. His son Dileep also went into forest to bring the Ganga, but died before achieving the task in his life time. [Imagine spending a lifetime in penance and giving life in the pursuit to bring solace to Pitrus].

Dileeps son Bhagirath  too went into forest and after a penance of 1000 years to Bramha asked the Ganga to be brought down to the earth. Ganga expressed her force was too heavy and would split the earth if she falls unchecked and hence would require someone to control and check her flow. Bhagirath went into penance for another 1000 years to Lord Shiva and requested him to take it into his jata. But AS GANGA FELL INTO THE JATA , to teach ganga a lesson and relieve her from ego, Shiva tightened his jata that not a single drop flew out of it. Bhagirath again prayed for many years to request Rudra to release ganga. 

Shiva released a strand and with great flow Ganga fell on Himalayas. Bhagirath the noble minded in order to make many places pure and blessed, took Ganga to trace a long track around earth to Patala. On the way, Ganga's flow disturbed Agastya muni and Sage drank entire ganga. Bhagirath again prayed to the sage and sage brought out the River through his ears. [Thus all Bramhins are said to have sannidhi of ganga in the ear].

Bhagirath brought the Jhanhvi [being daughter of King Jahnu, Ganga is also known as Jahnvi] to Patala to flow over his mane’s ashes, Sagar sons went to swarga.

Ganga had come into existence by the touch of foot of Lord Trivikrama [haripada]. So Ganga is HaripadaUdaka, and thus by the touch of sacred pada of the Lord, it can destroy many sins and purify Sagar’s sons and absolve them of the sins. Here there should not be any doubt then that Pada of Hari himself when resorted to can destroy many a sins and purify us.  Thus shravan manan and kirtan [listening to, meditating on lords’ feet] will definitely give Moksha.

Krishnarpanamastu 

Sri Ramchandra Vishwaroopa - Triumph of Sri Rama Over Ravan

By Sri Chiraan 2009/09/28

Dassehara marks the muhurta Vijaya in which Ravana was killed by Sriram. This muhurta Namely Vijaya is very auspicious and brings only success. No planetary position is to be studied to start any work /venture on this day. The venture [shubh karya] on this day is definitely successful. 

Normally Vishwaroopa word is associated with Srikrishna avatara only. But even in Ramaavatara lord has shown Vishwaroopa of different kind astonishing to the entire world of humans devatas and rakshasas.

After the death of Indrajit, Ravan sent his moola bala [the core army] to fight the vanar sena of SriRAMA.

What was moolbala?

Moolbala of Ravan was 36000 akshouhini in number. Each member of this army was as powerful as Ravan himself. These were unassailable by the boon of BRAMHA. These are huge in number Lanka had no space to keep it so Bramha had given another boon to hide hem in a cave.

36000 akshouhini is a huge number [Note: many people feel Ramayana war was  simple war with limited warriors! but this is not true, the magnitude of Ramayana war was multitude times more larger and difficult than Mahabharata war. Mahabharta war was fought among only 18 akshouhini soldiers. But imagine 36000 akshouhini soldiers attacking simultaneously]. In few minutes Srirama killed entire moolabala. HOW?

Army like a ocean of elephants with waves of chariots driven by horses like wild amphibians rushed towards a fire of volcano namely SRIRAM.

Like a flames of weapons surrounded by smoke of dust the army moved like the fire [sanvartak agni] during pralaya. Such army like a tornado swirled entire trees and vanar [monkeys] alike in its whirl. The entire kapi sena succumbed in this davagni.

Seeing their army being rooted, fallen and perishing, Sugriva Neel and Angad ran to protect it. But their efforts seemed like a twig struggling in the tsunami. The boon of Bramha to the army of Ravana was making it unstoppable and slowly overpowering the monkeys were proceeding towards the Lord Rama like a patang insect running towards the fire.

The army fought with Rama with shataghni, shakti, parigh shool, gada, khadga, tomar, pattish, bhindipala and arrows and astras.

This scene created various thoughts in the minds of people [according to the quality, nature of the soul, their thoughts varied wrt Sriram faced with 36000 X 108 crore army. It was one man versus 38880000 million soldiers].

Some thought how can one man fight with such a huge army?

While some others thought Perhaps Lord will win over this!

While knowledged thought Sriram will kill all these playfully.

According to the jeevas and their intrinsic nature, tamas souls doubted Ram’s ability. Rajas souls were confused as regards to Ram, and Satvik souls had complete faith in Ram. As Ram took his arrows onto his golden bow it brought happiness to suras and unhappiness to asuras.

In single instance Ram delivered infinite arrows, it hit some of the elephants in the head, some in the trunk and some in the legs and finished the army section by section even before it approached the Lord.

The soldiers on the Horses and chariots who never faced defeats earlier fell from their horses and chariots like the souls falling from swarga after the exhausting punya. Like terrific waves calming at the shores the waves of the soldiers emanating from the Ravana ‘s army silenced at the footsteps of RAMA. Just as the heavy rains settles the dust on the earth the infinite arrays of arrows from Ram settled the rows of soldiers with swords running towards him. THE HEADS OF  senapatis who could vanquish the Devatas in previous wars rolled due to the use of Javelins by Ram.

But the onlookers could never see Ram taking the arrow, pulling the string or releasing the arrows towards the army, they could only see the Ram in a static position. At times they could see various positions of Ram.

Note: here author of Mool Ramayana is explaining the existence of persistence of vision in humans. When killing crores of people the arrows have to be shot in multitudes and at a pace faster than the 1/10 th of a second. That means Ram was shooting arrows in less than the 1/10th of seconds and he was shooting thousands in seconds, as human eyes cannot distinguish any events taking place within 1/10 th of the second, the events of RAMA taking arrows and releasing it through his bow were not witnessed by the onlooker's, they could only see the army vanishing and dying but Rama was still to their eyes.

[For example when a wheel with spokes is rotated with speed , the spoke becomes invisible]

Suddenly SRIRAM took in a single moment 100, 1000, lakh, crore, kharva, mahaougha number of arrows and released them without missing the aim.

sa yougapadyen shatam sahasram laksham cha saakshad vilaksha eiva |

kotim cha kharvam  cha mahaugham munchannishonesha ripun jhaghaan ||

This shloka of Ramayana shows that there were more than mahougha i.e. 1000 crore soldiers which Rama killed in single attempt.

Then even if he could kill these soldiers with his single roopa, Lord to show his prowess showed Vishwaroopa. This was different than the vishwaroopa of Srikrishna avatara. Srikrishna showed in one single roopa showed entire universe, but here ShriRAm showed many infinite roopas at a single instance.

Rama suddenly multiplied in his roopa.

Rama on the earth, Rama in space far away Rama, near by Rama, Rama among the shatru sena. Rama among the monkeys, every where there was Rama. There was no space left where he could not be seen.

Ramah purastat partopi ramo ramah param dikshu vidikshu ramah |

ramairanatairiti vishvarupo nighnannaratin virraj ramah ||

Looking at anant Rama and looking at infinite qualities in each of the infinite Rama devatas were happy and remained in a meditative pose. Rooting the enemies Rama with lotus like eyes and bluish hue of Indraneelamani was prayed by the people gathered to witness this astonishing event.

Some Ram roopa were holding the arrows and bow, some were destroying enemies, some were observing the war themselves. This scene was very illusive to the three worlds [it was akin to Krishna seen simultaneously with all 16108 wives].

Some Rakshas who had opened mouth to eat monkeys, Rama had already shut them with arrows. Seeing the enemies perishing some Rama roopas were clapping and enjoying. Some were smiling. The presence of monkeys and their army was really of no use to Sri Ram to fight Ravan. This astonishing act of Rama established it.

As one lamp can lit the many lamps and all these lamps will alight alike, so did Rama emanate from one roopa to infinite vishwaroopa. They were all equal and Rama only and no different from him. As larger wick gave larger light and smaller wick made smaller light, so did the various roopas differed in size but yet they were all Rama, and were no different from Lord Rama the supreme. They were deathless, beautiful and complete with infinite qualities.

Rama also merged all the roopas into one again. Just as all the wicks when brought together merge as single large lamp. Thus Lord proved he was special and different from others.

Ravan after hearing the destruction of his moolabala, prepared himself for his death. He was totally devastated. He proceeded to war. Ravan hit by the arrows of Rama fell unconscious for 48 minutes. In the meanwhile agastya muni came near Rama and asked him to recite aditya hrudaya [Sriman Narayana as present in Surya] Aditya hrudaya is vyakhyana for dheya sada… dhyan shloka of Gayatri dhyana..

To show to the world that Aditya hrudaya is best shatru mardan mantra Rama recited it, and not that Rama could not kill Ravan without it. Rama himself is the light in the Sun.

Ravan got up and used various astras on Rama, Ram cut all the ten heads of Ravan. But they sprang back by the boon of Bramha. Earlier such a incident had never taken place, i.e. heads of Ravana had never been cut earlier by any devata or manav. So only to show that Bramha had given such a boon to Ravan, Rama made scope for such event. Finally when all the devatas prayed, SHRIRAM used Ram bana and RAVAN fell to this very special arrow greater than bramhstra. The mukhyaprana is the abhimani devata of Ram bana. Thus After killing RAVANA it went into the earth and then came back to the Ram. Thus Ram showed he uses only Vayu to punish the evil in this world.

Happy Dussehra! 

Krishnarpanamastu

Jananat Purvam Pitru maran yoga: The story of Parikshit

By Sri Chiraan 2009/09/04

Sun in eighth twelfth or sixth, eighth lord with ninth, twelfth lord in lagna and sixth lord in fifth, such a person ‘s father will have died before his birth. 

Duryodhan fell on the ground, he was troubled by dogs and wolves, which were preying on his wounded body. Just then Ashwaththama along with Kritavarma and Kripacharya came near him, looking the plight of Duryodhan Ashwaththama was deeply moved and asked Duryodhan if he can do anything for him. Duryodhan asked Ashwaththama to produce a child through his wife and install him on the throne after killing all the sons of Pandavas. To bind Ashwaththama to is words, he took the dust on the ground on poured it onto Ashwaththama to give him Deeksha to his actions, Ashwaththama accepted.

Just then Ashwaththama saw an owl killing many crows, inspired by this, he decided he can kill single handedly all the remaining people and Pandavas. He went towards the Pandavas camp, there He saw Rudra himself guarding the camp, he fought with Rudra. [Ashwaththama is Rudravatara, how could he fight himself, for this Acharya says this is akin to suicide where a person tries to kill himself].

All the weapons fired by Ashwaththama, Rudra promptly swallowed it. Vexed Ashwaththama performed Manas Yagnya and offered himself in the Yagnya, pleased Rudra let him through the camp and took away Bheemsena’s son from Kalidevi by name Sharvatrat with him to Rudraloka [because Kalidevi’s father Kashi Raja had prayed Rudra that his grandson should be one without death, as Ashwaththama would kill all the Pandava sons, and Krishna wanted Parikshit to assume throne. Rudra took him to heavens with him, Sharvatrat is still surviving son of Bheemasen].

Aswaththama went into camp and Dhrishtadhyumna was sleeping, he kicked him, Dhrishtadhyumna seeing his death near pleaded Ashwaththama to give him time to get hold of his sword so that he can have veermaran, but Ashwaththama said good death is for good people and not for Guruhatya or Brahmaghati, he deserves death like animal. Ashwaththama dragged Dhrishtadhyumna and slit his throat. But before his head could fall off, Dhristadhyumna left the body through Yoga and reached Agni Loka [he was incarnation of Agni].

Ashwaththama then killed his brothers Shikhandi, Yudhamanyu, Uttamataijas, and Janmayjay. Then he killed all the sons of Pandavas. To kill all the remaining people in the camp he torched the camp with fire. All those who came out of the camp in panic were killed by Kripacharya and Kritavarma at the entrance.

Dhristadhyumna’s Sarathi escaped in the night and told Bheemasen. Bheemasen went after Ashwaththama. Ashwaththama ran towards the forest but after he felt running would be of no use, he stooped and used Bramhastra .

Krishna the Lord has already set the order that Bramhastra would never go waste, and at the same time Krishna also never lets Bheemasen to be ever lose battle. So in this situation both could not be possible, so he asked Arjun to counter Bramhastra with another Bramhastra with a sankalpa that let this pacify astra, safeguard guruputra ashwaththama, all the Pandavas and the world in general.

Ashwaththama had sankalpa of Bramhastra that I kill the Pandavas. Nakul and Sahadev had no knowledge of this Astra, leaving Astra on those who are not aware would also harm the one who uses it i.e. Ashwaththama. Thus Arjun made sankalpa that it safeguard Guruputra Ashwaththama also [so kind of Arjun], he safe guareded self brothers, when two Astras collide it brings harm to world also, thus he also made sankalpa to safeguard world.

Yet even after all this care the Astras would have caused more harm to the surrounding, thus Shri Vedvyasa appeared in between the two Astras. Temporarily holding it, Vedavyasa said earlier also there were people who were knowers of Astra, but they never used such irresponsibly, Arjun said I have used in distress, Ashwaththama also said the same. Then Vedvyasa asked to withdraw the Astras. Arjun took back the Astra, but Ashwaththama could not take it back.

Krishna said even being Kshatriya Arjun had conserved Bramhacharya, but Ashwathama though being Bramhachari had lost his Bramhacharya [by giving word of raising son in Duryodhan’s wife]. Thus he failed to take back astra.

Arjun though married was Bramhachari How? [After marriage if one copulates with wife leaving ashtami tithi chatushtaya parvakala remains a Bramhachari].

Vedvyasa asked Ashwaththama to at least change his Sankalpa to safeguard Uttara’s womb. Ashwaththama refused out of anger. Sri Krishna then said I have already made up my mind to get the Pandavas [their sons] rule the earth for 1000 years, so even if your Astra is used I shall get the son in Uttara [Abhimanyu’s wife] womb to survive. Thus Lord cast a protective spell around the womb, this spell was Lord himself protecting the child in the womb. Inside the womb child used to always inspect with curiosity as to who this strange person is who is protecting me. This curious inspection of his led him to be called "PARIKSHIT", one who has been inspected [tried tested] thoroughly. Parikshit was born after the death of his father Abhimanyu, and was installed on the throne of Hastinapur as successor to Yudhisthir after 36 years of Rule By BHEEMASEN [as guided by Krishna] which was akin to RamRajya.

Vedvyasa cursed Ashwatththama to suffer from bad odour of wounds till one thousand years and then return to NARAYANASHRAM resuming the shishyatve of Vedavyasa, and then in the next cycle be born as VYASA to bifurcate VEDAS.

Krishnarpanamastu

Maranam - Elimination through incantation!

By Sri Chiraan 2009/08/29

What a Kshatriya achieves through the power of his arms and weapons, a Bramhin should achieve through the power of his learning and mantrashakti. 

When enemy physically tries to attack, and when there is no other option to save the self, then unwittingly Bramhin resorts to maran.

Saturn in house of mars [weak] aspected by mars and gulika [mars being in the navamsa of cancer or jupiter ] the person is killed by abhichara.

Bring the deepagni or dhoopagni of the enemy and begin the Abhichara. Maran karma should not usually accompany the sacrifice of kravya. With the neem oil dipped feather of crow or owl, homa should be performed by chanting continuously "enam daray, enam shoshay, enam maray", then going to the rear of the kunda, invoke a kritya and chant "yo me ch kantakam duraadduram va chantikeapi ch pibataddyamsruk", within 9 days enemy dies a miserable death.

A yantra with "swaha maray hum amuk hrim phat", if worn in neck on Tuesday kills enemies, if the following mantras "chandalini kamakhya vasini vandurge klim klim thah swaha" has been made siddhi.

If not used on appropriate enemies it kills the one who invokes.

Vishvamitra created a Rakshas [kritya] with his mantra shakti, and sent it to kill only surviving Son of Vashishtha Shaakti Rishi [father of Parashar muni]. Rakshas killed Shakti muni in absence of Vashishtha, when Shakti was in meditation.

When Parashar knew about this through his friends, he started a Vedic homa to remove entire Rakshas clan in the universe. Slowly all the rakshasas fell in the homa kunda one by one and the Homa went on for a year long. When all the Rakshasas were slowly getting extinguished, Rishi Pulastya and pulaha were deeply disturbed by the genocide of their clan. Pulastya went to rishi vashishtha to pacify his grandson.

Sage Vashishtha appeared before Parashar and addressed him thus "Oh grandson, regain your calm and put aside the hatred and anger in you. Hatred and anger does not suit a Bramhin. All the human beings on this earth reap their fruits by the virtue of their previous karma. No one kills the other by his own self will, its the purvajanma karma that kills the person. My son Shakti also died because of his purvajanma karma and not by the Rakshas. Rakshas was just an instrument. So set aside your anger on Rakshas jati and stop this yagnya. May good senses prevail on you and let Shanti [peace be set in into your heart]".

Taking the words of the Grandfather as an order, Parashar stops this yagnya giving relief to the Rishi Pulastya , Pulastya then says "Oh Paraashar, having stopped this yagnya at out behest and through the words of Vashishtha, we are all relieved and we give you a boon that may all the shastras be realized by you easily and may you be the Puran pravakta for the ages to come. Let every purana be your lore, let there be a siddhi to you for all the words of Vedas and Vedanmga, and let Lord be born to you as your Son, and be the light for the world through his wisdom. Let this all be known as the words of Parashar, as a result of which let the shastras be always alight in your heart as Lord dwell in heart as Gnyana, May he be visible to you in your heart".

Happy with the boons, Parashar stopped the yagnya leaving the remaining Rakshas to save their lineage. All these were recollected by Parashar when Maitreya put the question to Parashar about the beginning of Universe.

Krishnarpanamastu

Syamantakopakhyaan - A story about Krishna Ganapaty and False Allegation

By Sri Chiraan 2009/08/24

When Saturn is in the fourth house in any of the divisional charts one faces allegation in his life. 

Krishna in order to save Yadavs from Jarasandha’s repeated attacks, called Vishwakarma and created a beautiful city of DWARAKA. This city was fully golden with gates doors of each house made of gold. It had 16000 palaces for gopika stree of Lord Krishna. Also it had 11000 crores houses for all Yadavs. The vastu of the city was such that none would ever fall sick or die prematurely.

Note: today world population is itself 6 billion whereas in Dwapara each city itself had the population of 110 billion. This proves the purana statement that distances, men height and living places all change as the yuga changes. In nutshell world shrinks with age. People fight for land food and living. Cultivation has reduced to twice a year, in Dwapar it was 6 times, in Treta it was 9 times and in Krutyuga cultivation was year long. In kruta yuga the mode of exchange was precious stones. In Treta it was Gold and in Dwapara it was silver, in todays era  the bill of exchange are of plastic, paper or coins are copper and iron.

In such Dwaraka lived one by name UGRASEN, he had two sons Satrajit and Prasen. Satrajit undertook ‘ANSHAN VRAT' [fasting unto death] to please Surya [Sun deity] devata. Surya devata, with his bright Gayatri swaroop appeared before him, Deity asked him to seek a boon. Satrajit asked for the dangling Ruby in the deity’s neck and sought as boon. This ruby [Syamantak MANI ] was very lustrous, it had to be worn only by the pious and clean [shuchi] person. It would end the life of the person who is unclean by mind and body. At the same time this Mani would give every day a 8000 kgs of gold .

Wearing the precious stone in his neck, Satrajit came back to the city, as he entered the city everyone thought Sun himself has come to meet KRISHNA. Such was the radiance of Satrajit. Satrajit fearing that Krishna would ask his MANI for himself, he gave it to his brother Prasen. Prasen once wearing the stone went for hunting. On the same day from a different direction even Krishna went for the Hunt.

Prasen was killed by a lion and lion took the Syamnatak mani from him. After a few strolls Lion was killed by a bear [Jambavanta] and he carried the Mani to his cave and tied it to the cradle of the baby.

Seeing Krishna return and no trace of Prasen, Satrajit alleged that Krishna has killed his brother for the want of Syamantak mani. Krishna to get rid of allegation, went into the forest along with all his relatives. They saw the remains of [leftover by lion] Prasen and followed the footmarks of Lion, there they found the footmarks of a bear and killed lion. They followed the footmarks of the bear into a cave, cave was dark and deep. Thus Krishna ordered all his relatives to stay at the entrance and as he was self illuminating personality, he entered the cave all by himself. There after the dark patch, he suddenly saw a bight palace with many dazzling lights. Onto cradle was dangling the Syamantak mani. The lady of the house advised Krishna to take away the mani and go away before jammbavan wakes up. Krishna smiled and blew his conch thus waking up Jambavan. Jambvaan and Krishna had a terrible fight which went onto many days. After seven days when Krishna did not return, relatives at the entrance of the cave assumed Krishna as dead and went back to Dwaraka. There they also performed the last rites.

Here after 21 days of Fight Jambavaan was defeated and fell on the ground exhausted. Jambavaan exclaimed, I belong to the time of Lord SriRAM, no one can defeat me in a straight combat, but since you have defeated me, you must be Sriman Narayana himself. Krishna showed his RaM roopa to Jambavaan, Jambavaan fell on the feet of the Lord, gave Syamantak Mani and also Kaustubha mani along with his daughter Jambavati in marriage to SriKrishna.

SriKrishna came back to Dwaraka and called a huge gathering to clear the allegation that was put unto him and handed back the Syamantak Mani to Satrajit. Satrajit afraid of the backlash of Yadavas and also out of Fear of Srikrishna gave the mani and his Daughter SATYABHAMA to Lord Krishna in marriage.

Shatdhanva and Akrur were not happy with this marriage and in the absence of Krishna [Krishna when he had gone to see the Pandavas] attacked Satrajit and killed him and took away the Syamantak mani fron Satyabhama.

Fearing that Krishna would wage a war, Shatdhanva gave the mani to Akrur and Akrur fled to Kashi along with the Mani and started living a pious life there. He built many temples with the gold available through Syamantak mani.

Knowing all these, yet Krishna pretending as if he knows nothing about Akrur, inspired Balaraam to go together and bring back Syamantak mani from Shatdhanva. Both the brothers chased Shatadhanva, Shatadhanva fearing for his life climbed a mare and rode away, Krishna and Balarama chased him, in a day Shatadhanva crossed over 800 miles. Lastly the mare died of thirst, leaving it to its fate, Shatadhanva fled on foot. Krishna followed him and finally cut his throat through Sudarshan. Then as a normal human he searched for the MAni in his dress . Balraam arrived a bit late, as Krishna declared there is no Mani. 

Balaraam grew angry:

1. For unnecessarily making a false pretext to kill relative Shatadhanva. 

2. Balaraam suspected, Krishna had no intention to give Syamantak Mani to Him [though elder brother], as Balraam was alcoholic.

Balaraam developed anger and frustration on Krishna and left him, and settled in a new town of MITHILA, for next five years brothers did not interact with each other.

Seeing this opportunity Duryodhan went to Balaraam under the pretext of learning Gadayudha from him [art of fighting with Mace]. In these five years Duryodhan expected to gain over Balaraam and ask for the hand of Subhadra. If Balaraam promises, Krishna would not object and once he marries Subhadra, both the brothers would be under his sway for the sake of sister. [Such was the Plan of Duryodhan]. However he managed to get the promise from Balaraam .

Here Akrur became pious day by day. Narad muni asked Srikrishna to perform Ganesh Chaturthi Vrat to get rid of all the allegation onto him. Narad said, as Krishna had seen the moon on the Ganesh Chaturthi day [Bhadrapad shukla chaturthi] [Ganapaty had cursed moon that whoever sees the moon on the Bhadrapad shukla charturthi day, he would face false allegation].

As KRISHNA performed the vrat, Akrur completely guilty ridden went back to Dwaraka and handed over the Syamantak mani to Krishna. All the allegations were cleared.

Seeing Ugrasen, Balraam and Satyabhama all wanting to keep the Mani with them Krishna felt giving it any would annoy the other and hence asked Akrur to keep it for himself as he was pious and always engaged in Yagnya.

Thus one who does Ganesh Vrat gets rid of all allegations and all his works undertaken will be successful and without obstacles.

Krishnarpanamastu

Drishti - The Possession - 1

By Sri Chiraan 2009/08/20

When there is an association / aspect between bhadak adhipati /sthana with lagna lord / seventh lord there is Drishti badha. The person is possessed. If the sign is movable then the person is possessed by Devatas. 

• The sun governs Rudraganas ugradec and naga graha [saiva bhuta]

• Moon - kinnara yaksha, pisacha [dharma]

• Mars - rakshas bhuta bhairav [subramanhya, bhairava]

• Mercury - attalas, devata [gandharva, siddha chanur]

• Jupiter deva grahas naga [bramhan varga, deva, trimurti]

• Venus - yakshee matruka, naga [bramha rakshas, deva, Indra]

• Sani - nisteja, bhasmak, kshudra vidya, kashmala, sasta kirata [pancha bhuta]

• Rahu - pisacha, naga, sarpa, pannaga [sesha]

• Ketu - preta, pitru [ganesha, garuda, marut]

• Gulika - abhichara preta 

If bhadaka is aspected by benefics the devatas will do good and increase happiness, fame and victory.

If aspected by 6 , 8th, there will be harm.

These grahas usually attack people at mines, tombs, parks, temples [crowded], water tracts, tanks which are not known, pleasure places, ,wild animals habitat, multi-storeyed elevations, cowsheds, stables, bazaars, anthills, deep forests, military barracks, war zones, high walls, malls, deep caves.

When Deva grahas possess one’s strength increases, his eyes becomes numb and watery with radiance coming out of it. He frequently takes bath, performs poojas, wears garland and is fond of milk and sweet preparations. He is unusually strong and speaks extra ordinarily. His presence oozes charm and luck to the surroundings. Such people when they enter someone's house, there suddenly comes a good news to the house owner, or they get windfall gains. When they enter a shop suddenly empty shops get full customers, a quarrel is resolved and is people in general get their problems solved when they come into contact of such person.

Such people have very fast moving eyes, subtle expressions and extremely radiant and strong. well dressed and completely attractive with clear and loud voices, such people always win over others and perform extraordinary deeds. Sometimes these deeds defy their natural abilities.

When Satyaki faced Karna in the battle of Mahabharta, he suddenly grew stronger and larger and his attack was so ferocious that Karna had to flee the battle, this was due to the possession of Garuda in Satyaki as Satyaki himself could not vanquish Karna. The momentary Presence of Garuda made him most powerful warrior for that moment.

Ghatotkach troubled Duryodhan and Karna relentlessly to the point both were exhausted and ran for cover because of presence of Rudra and Nirutti.

Abhimanyu defied all logic in facing all the Kauravas put together on a single day due to presence of Indra, kama, moon, and Vayu all together.

Arjuna by himself could never face Ashwaththama, the latter being superior in warfare. But in Mahabharta Arjun whenever faced Ashwaththama, Arjun was possessed by Sesha which enabled him to better Ashwaththama.

Dhritarashtra was incarnation of Hu Hu gandhrava and Pandu ha ha gandharva. But both had special possession by maruts to conquer entire world. Dhritrashtra could have divine vision whenever Maruts possessed him .

Dronacharyaa was incarnation of Brahaspati but could teach [Indra-Arjun, Bheema -vayu] because of Possession of Bramha in him]. This entitled him to be respected by Bheemasen.

Though Balarama is incarnation of Sesha he could teach Bheemasen gadayudha because of presence of Swetakeshi Narayana. Because of this presence Balaram was also considered as Avatara.

Pancha Pandavas had the possession of Pran apan vyan udana Vayu along with Vasudev, Sankarshana, Aniruddha, Pradyumna. Since NAKULA and SAHADEVA were single soul with two bodies they had similar possession.

This possession kept them together and bonded.

Strange are the ways of Lord that can never be deciphered by ordinary human beings.

Krishnarpanamastu

Vidweshan

By Sri Chiraan 2009/08/02

Mercury with mandi or gulika aspected by Mars in badhak sthana will make one suffer from abhichara dosha.

Enemies resort to abhichara when they cannot harm a person through wits and schemes. Abhichara acts only through purva janma yoga. When a person is having a good phase of time abhichara does not affect him but affects in due course when bad times strike.

It will not be an exaggeration if a statement is made to the effect that 90% of the people in the world are affected by abhichara.

Sometimes a very good family with happy ties and bonds suddenly fall prey to internal mishaps and severe enmities. Brothers suddenly stop talking to each other. Two families eager to tie knots to their siblings stop conversing and worst become severe enemies. Two most loving couples fall prey to misunderstandings and stay apart for long time.

Though in all such cases there is longing for reunion but when they come across face to face a moment of rashness destroys their peace attempts unknowingly they drift away from and lament later.

All these times all these people keep sighing If only …….

These are all definite signs of abhichara being applied onto the people by enemies. Vidweshan is powerful form of abhichara which brings two people at war. Then maran is applied to kill all the parties involved. This is tamas vidya and should not be adhered to even in extreme danger.

Vidweshan can be cast, when teeth of elephant and lion powdered and mixed with butter if applied onto two people they will become enemies forever.

Homa between two houses with malati flowers can cause vidweshan. However vidweshan mantra should be made sidhdha with two falcons in each hand.

Enemies are constantly in effort to separate good friends, brothers and lovers. etc. To avoid these one must always protect self from sudarshan mantra and Hanuman kavach .

When Yudhisthir put on gamble bait his brothers, Duryodhan exclaimed to Bheema, "hey Bheem and Arjun, deplore your elder brother, who has treated you like objects and I shall grant you the freedom"

Bheem says, even now Yudhisthir is very dear and respectable to us. He has every right onto all of us and whole of Indraprastha. Nothing wrong in putting us on bait as son is the property of the father, elder brother is akin to father, to obey is our duty. We do not seek freedom you, as an order from Yudhisthir will be enough to release him from your clutches as I send you to the clutches of Yama".

The attempt by Duryodhan to create Vidweshan through mantras given by Durvasa and Shukracharya did not have any effect on Bheemsen. As Bheemsen was reciting Manyusukta. Even while killing Duryodhan Bheemsen recited Vrushabh sukta as Duryodhan was chanting 3 crores of mantras all at once onto Bheemsena. This goes on to show that one must always protect oneself from enemies.

In Ramayana Agastya muni asks Lord Shri Rama as to how he manages to keep his siblings so dear to him, how come there never has been a squabble between them and why when enemies in this world are always attempting to dismantle a family harmony, what is a secret to his happy family. Shri Rama says Kshama is the only mantra for keeping the family intact, one must always forgive severest of severest mistakes of brother and he will ever remain loving to them all. Else a small angry rift will make enemies take advantage and sow seeds of enmity among brothers. That is the reason why Rama did not kill Vali at the first instance giving a chance to the siblings to come to terms as brothers are naturally born of same blood and hence sibling fraternity can arouse any moment. One must never fight with younger brothers and treat them like one’s own son.

Krishnarpanamastu

Vashikaran - The story of Chitrasena

By Sri Chiraan 2009/08/01 

When Venus and Moon are in Libra one indulges in vashikarana to attract other women. 

• Punarnava root brought in pushyami nakshatra, if enchanted with sarvalokvashankar mantra seven times and tied on the arm will make one easily attract others. [the mantra should have been made siddha up to lakh times]
• Fruit, flower, bark, leaves, twig, brought on a Sunday, powdered and mixed with karpoor kumkum and gorochan, applied on forehead will attract others.
• First kamakhya mantra should be practised, then bramhadandi powder mixed with corpse ashes when applied on any person he becomes subservient.
• Teeth of neelgay and human when powdered with oil and applied on forehead will bring to toes most difficult of spouse.
• Bhaskar mantra chanting on kumkum chandan and karpoor with tulasidal in cows milk, applied on forehead will make a king obey to your words.
• Chirchira seeds on pushyami nakshatra if given to king in his ood will make him grant all wishes.
• Yakshini mantras practised well with japa and homa, chanted on a banana juice mixed with sweat and gorochan will make ones husband always be enchanted.
• Kalika mantra chanted on crossroads for 1 lakh times makes all and sundry enchanted.

Once Indra was tired of all his wealth and power, he decided to renounce the world and decided to strive for moksha. He went to Kailash parvat and started serving Parvati and Rudra there. One day while serving them he saw a beautiful woman. She was Chitrasena, wife of Kubera. Indra lost his senses to her beauty.

Indra called Manmath and ordered him to get Chitrasena to swoon over him. Manmath with his bow of Sugarcane and arrow of flowers caused intense passion in Chitrasena to be attracted to Indra. Indra pulled her into his arms and took her into his plane to a place never known to Devatas and asuras inside the kandara of Mandar parvat.

There he personally looked after the beautiful Chitrasena enchanting her with every happiness of the swarga.

Here Kubera became totally devastated at the news of his missing wife from mansarovar. He decided to commit suicide. His minister Kantha Kubja advised him not to loose heart and look for his wife and seek her release from the unknown thief. He advised him to take the help of Vibheeshan his brother.

Kubera went to Vibheeshan and in loneliness told him of his plight, Vibheeshan called his most able Rakshashi Nadijangha, who was expert in maya to look for the wife of Kubera, Chitrasena among all the devatas and asuras in the world.

Nadijangha took a beautiful form, such a form that no one could keep his eyes off her and swooned to possess her.

Soon she reached Amaravati. Indra saw her and desired to possess her. He sent Ashvini devatas to get her to his chamber. Ashwini devatas pleaded her to be with their king Indra. She asked them to bring Indra himself to her to please her and she would not go to him.

Indra came to the beautiful women. She said she would like Indra to fulfil her wish and only then take her to his palace. Indra gave her a word. Nadijangha asked, she would like Indra to introduce her to all the women he has enjoyed till date, to see if any of them is as beautiful as she is? only then she would oblige Him. Indra agreed.

He showed her entire Amravati and all his palaces. And then said I have one more in madar parvat, I shall show you but you must not tell anyone about it. So both set out towards Mandar in a plane. While flying, Indra [possessed by Kali] happened to befront Narad muni, he became shy in the presence of muni, but Narad playfully asked, "Indra is everything Okay in Amravati, and how about you Nadijangha, is Vibheeshana doing fine?".

Indra immediately understanding the deceit of NADIJANGHA, TOOK HER DOWN INTO THE FOREST, and was about to kill her. The forest belonged to the muni Trinabindu, Muni objected to killing of woman in his ashram. But Indra disregarding Muni killed her. Trinabindu cursed Indra to become a woman. Indra became a woman instantly .

All the devatas worried about their king in a woman's body, went to Bramha to seek his release. Bramha told except Vishnu none will be capable of relieving Indra for his misdeeds. All the devatas, went to Mandar and sent back Chiterasena to Kubera and asked Bramha to give some mantra to relieve Indra from the body of woman. Bramha advised two lakhs japa of Astakshara mantra. Indra practised ashtakshara and was relieved from muni shapa and became male again to Rule over Swarga.

Krishnarpanamastu

Rajodarshan - First menses [Story of Sharmistha]

By Sri Chiraan 2009/07/28

When mars aspects the moon [lagna] in a unupachaya place, a girl attains her first menses. If the first menses [rutu] falls on: 

1. Padyami - issueless
2. Dwitiya - happy
3. tritiya - wealthy
4. chaturthi - wicked
5. Panchami - progeny
6. Shashti - cruel mind
7. Saptami - riches and ornaments
8. Ashtami - bold
9. Navami - sorrows
10. Dashami - leader
11. Ekadashi - pure [shuchi]
12. Dwadashi - scandal monger
13. Trayodashi - joyous
14. chaturdashi - sinful
15. Poornima - strong body
16. Amavasya - poor

• Sunday - diseased
• Monday - virtuous
• Tuesday - sorrow
• Wednesday - good married life
• Thursday - polite
• Friday - obedient
• Saturday - vicious

Result of cloth on the first menses

1. White cloth - happy
2. Silk /fibre - queen or fortunate
3. New cloth - happy
4. Torn cloth - poverty
5. Red cloth - diseased
6. Black cloth - widowhood
7. Dirty cloth - poverty

Results of number of drops on first menses

1. Drop gives wealth
2. Drops gives good enjoyments
3. Drops diseases
4. Many drops poverty

• If mars joins the star in which the first menses occurs, the girl will have dead children
• Guru makes her pious
• Ravi will give loss of husband
• Rahu will make her adulterous
• Sani will make her a maid servant 
• No planets will make her a happy and long lived
• Moon in eighth will bring dangers
• Venus in seventh will give marriage in foreign lands
• Saturn will give enslavement 

Sharmistha was the daughter of asura King Vrishaparva. Shukracharya was the daitya guru to the King. One day Sharmishtha and Devayani, daughter of Shukracharya were playing in the garden. Playfully Sharmistha pushed Devayani into well owing to an argument as to who was more powerful, as daughter of king Sharmistha or Devayani as the daughter of Bramhin.

Yayati a powerful King passed by pulled Devayani out helping her through his right hand. As Yayati had held the hand of Devayani, Devayani insisted he marry her owing to have taken her hand [ Panigrahan].

Yayati with the blessings of Shukracharya married Devayani. And As a punishment Vrshaparva king [to pacify his guru] made Sharmishtha the maiden of Devayani.

Sharmishtha accompanied Devayani to the land of Yayati. In course of time Sharmistha attained puberty. Yayati was around at the same time.

Sharmistha asked Yayati to marry her. Yayati refused. Sharmistha explained shastra words to Yayati saying:

"Oh king, those who refuse to marry the girl having attained her first rutu during rutu kala [out of her own will if wishes to have progeny from a man] will get sin equal to bhrun hatya".

King says "marriages are to be performed by the wishes of parents of Kanya, and without the wish of the Vrishaparva or Shukracharya it is not possible".

Sharmishtha says "oh King smriti says, parents have right onto the girl only till she attains puberty, after the rutu kala has passed even when a parent is unable to find a suitable groom for the girl, then girl has an independence to choose the man for herself. Therefore being the daughter of a king though living like a slave in your house, I choose you to be my husband, kindly accept me. Else you will have to embrace the sin of stree hatya and bhrun hatya as if you will not marry then I am surely not going to be alive".

Hearing this King Yayati secretly married Sharmistha and bore her three sons. Devayani after seeing three healthy babies in her courtyard asked her about their father. When the kids pointed to the King, she felt deceived and Shukracharya instantly cursed YAYATI to become old aged. When Yayati narrated the circumstances in which he had to marry Sharmistha, Shukracharya said his curse cannot be reversed but he can exchange his old age with any young man.

Yayati called all his sons to accept his old age,  none accepted except PURU. Thus Puru gave up his enjoyments in young age and embraced the old age of his father, after lakhs of years too Yayati found that his thirst for sexual pleasure did not weaken or die. Thus concluding this thirst cannot be quenched unless renounced. He renounced the world and gave back his youth to Puru and also the kingdom .

krishnarpanamastu