Misplaced Charity

Basant Rath

While going from Jammu to Ramban, as I see greedy monkeys loitering near the Nandini Tunnel, I curse myself for being a South Asian. My English teacher will hate me for using the word, but the situation is tragic. These well-fed animals show us our true colours.
Colourful ways these are! Official signboards stand prominently at vantage points sermonizing about the unsafe outcomes of feeding the animals. This does not prevent drivers from slowing and stopping bang on the National Highway, throwing eatables at them. The animals keep running up to the middle of the road to gobble the doles. Let's look at the unintended consequences of this show of misplaced charity.
One, the monkeys' roaming on the road for food does not necessarily mean that the forests are poorly endowed. It simply shows that we are creating an army of parasites to satisfy our irrational beliefs. Two, feeding the creatures diverts scarce resources from meaningful, productive activities to an indulgence that is neither nature-friendly nor humane. Charity, instead of starting from our doorsteps, begins on the wretched National Highway! Three, our tendency to earn blessings by resorting to tokenism endangers a species so vital to our fragile eco-system. Monkeys are perfectly capable of fending for themselves in the forests. We are making them dependent on our alms. They ultimately end up loosing their God-given skills of collecting foods for themselves. This is a clear case of humans interfering with the normal process of evolution. Four, the practice causes road crashes. So many monkeys simultaneously trying to latch on to the shower of offerings is an invitation to a man-made mayhem on the road. Five, it is a sign of our times. True animal lovers do not make beggars out of eminently capable animals. We are spreading dependence, meaningless charity and frivolous sentimentalism in the process. It is like advertising conceit as culture.
The cultural side of this drama brings us to a different, but related, social disease. Right from our homes to work places smile has become scarce and artificial. Most of us suffer from "smile depravity". We don't smile as genuinely and as frequently as we should. And this is just a syndrome. The disease is much deeper. More often than not, our smiles are forced, deliberate and calculated. Plastic is the currency in the market of human relations. But this does not mean we have become goal-oriented in our behaviour. Delivering results is not a part of our mental make-up. Confusing the process with the product is an art in our personal and professional lives. A couple of centuries ago somebody called the British a nation of shopkeepers. I believe the countries from South Asia compete today amongst one another for this honour!
A friend of mine once made a startling observation about people from Leh, Ladakh and Kargil living in places like Jammu and Chandigarh. There is nothing official about it. You can find it for yourself. Whenever one of them comes across another, they smile at and wish each other even if they are strangers. It is the spontaneity of their smiles that makes the practice unique. Why are they different from others? Maybe their local culture makes them genuinely cheerful by nature. Or is it education?
Education it has to be. Formal or otherwise. We can at least stem the rot by helping our underprivileged children. Unlike feeding the monkeys, it will make us better human beings. These children are as much keen to study as their well-off counterparts. The problem is that they lack access to books, tuition and school uniforms. Every year our privileged children pass their grade examinations and go to the next grade. Their used books can make an interesting impact here. Let's use the used books to spread education. It will empower our children from deprived areas. I can think of school-going kids from Gool and Banihal benefiting because of this. You don't need to go beyond the underprivileged ones living near your residence. Every time I go from Gandhi Nagar to Sainik Colony via the Railway Station area in Jammu, I see scores of helpless children busy with rag picking and other allied activities. Rampant land grabbing by the Respectable in those areas, coupled with the deplorable plight of these children of the lesser Gods, is a statement of facts on our democracy.
Each of us can rewrite a fact or two if we are willing. Another new session has started last week. The used books of our children entering next grade do not mean much to us. We can give them to these children after identifyingthe suitable reader. The language does not matter. Nor does the discipline. Even if ten percent of these books benefit the children, it will make a difference. It made in my case when I was studying in my village in Orissa. No NGO came forward to give us books. An elderly person with a flowing, white beard-fondly called as Chacha-did. This write-up is in his memory.
(The author is an IPS Officer)

Self esteem and well being

Lt Col R K Langar

Self esteem means feeling good about one self. It is an understanding that we are worth something regardless of criticism, blame or adverse judgement by others on us. Self esteem is the belief that we all have the potential to do something good in whatever condition we are placed. It is a feeling of self worth which convinces us that we can contribute towards the well being of others. Self esteem is a firm belief on our personal values on which we stand like a rock without any compromise. When we build up self esteem we donot require any certificate from others as to how good we are. At our ordinary level of existence we feel better when people tell us what we want to hear about ourselves. We all waste part of our life in attempt to display those qualities which we donot possess. Swamy Vivekananda goes to the extent to say that nine-tenth of our life energy is spent in trying to make people think which we are not. But when we develop self esteem we donot order our life based on the opinion of others and we stay natural as we are. With self esteem we stay out of artificiality and do not regulate our life to please others.
Self esteem needs to be differentiated from self pride or personal ego. When we have self pride or when we rely on our personal ego, we consider ourselves superior to others and with this feeling we get disinclined to mix up with people around us. A man with self esteem have no such pride and he reaches out to people with a hand of friendship whosoever they are. He gives comfort to those who come in his contact. You may not be able to control the atmosphere around you but you can better your life by building self esteem. Only you can decide what you feel about yourself, how you behave, how to stay positive and self respecting. People will only disrespect you when you disrespect yourself. Again people would love you when you learn to love and respect yourself. This is what self esteem aims at to refine your inner being.
More natural we are more self esteem we shall develop. More self esteem we develop more close shall be move towards self perfection. When we pretend and make people think of us what we are not further we move away from our natural state and feeling good about ourselves remains a distant idea. Another important aspect of building self esteem is that we should create some merit within us. If nothing else we should become truthful and pure in our thoughts words and deeds. If requires no self effort but just mindfulness that refrains from falsehood. As we develop truthfulness we require purity of heart. With truthfulness comes honesty and straight forwardness. With truthfulness comes simplicity which can be applied in all walks of life. A truthful person is held high in the eyes of others.
Love yourself. Only if you love yourself you can distribute love to others. You can only give something to others which you yourself possess. So have abundance of love within to enable you to love others. Where there is love there is no room for hotred and jealousy. Self love is not selfishness. Self love is self acceptance, self appreciation and self compassion. A bit of appreciation for your own self is wanted when you do something good. This is how self love would grow. When you love others you are bound to receive love from others in some proportion. Loving others and receiving love from others is like receiving sunshine from both sides.
Judge yourself but do not sit on the judgement of others. Judging yourself enables you to find your faults and correct them. One can easily perceive the faults of others but that of oneself is difficult to perceive because one has a tendency to hide own faults. When you correct your faults you start getting to feel that you are not unworthy and your life is not irrelevant. Then you do not fear obstacles but face them considering them as opportunity to grow. When you grow your past fades away and then you are free to accept new opportunities to uplift yourself.
If one in inclined towards religion or spirituality one’s efforts to build self esteem get a boost. Them you realize that God has a definite role for you to play in the world. Even if you are not inclined towards religion or spirituality you can still build up self esteem by relying on you good qualities. Be good and do good. When one becomes good, one acquires sincerity and selflessness. Swami Vivekananda says that good motives, sincerity and infinite love can conquer the world. One single soul possessed of these virtues can destroy the dark designs of millions of hypocrites and brutes.

Navratras

Shail Gulhati

Yes, I know, the word for these pious days is Navratras, I know that people worship Durga, the divine mother, with a tremendous amount of faith for eight days, one vidya (a form with name and attribute) for each day has goddess Durga! And its culminating festival is Ramnavmi.
Adepts and devotees alike throng their favourite sanatoriums, chanting mantras, waving artis in platters,distributing alms, in a bid to be noticed by the almighty Goddess. And these celebrations are our heritage, we must carry them out to the best of our individual capacities.
But it is equally important to live the spirit of the holy ,sacred nights into our lives. Since Ma Durga whom we worship, is the most intelligent being of all, she would easily see through a superficial act, a formality as we say, when someone does something just because it is expected, and not because he or she is actually involved in the spirit of doing so. If we give alms to kanchuks (young girls), but do not honour the feminity in them, we treat girls as lesser beings, perpetrate dowry, encourage female infanticide, and so on, i can assure you, no one is going to be more angry than Durga riding her fierce lion...
When it comes to Ramnavmi, we all talk about Ram rajya, we all want Ram rajya, but without understanding what it really stands for .It is a universal term that means happiness for all, including Lord Ram Himself. So, when we do not all attempt to direct our lives towards harmony, leaving only God Ram to go about his dispositions of doing everything for us, we sometimes land up being very harsh, sitting on judgement, to the extent of even putting Lord Ram's loved one on trial!
And history bears evidence, we come out with this very sadistic side, especially when it comes to the treatment of the very ones who come for upliftment. Has anybody forgotten what we, as mankind, have done to Sita, Jesus, Mahavir, joan of arc?
Isn't it ironic that not Ravana, but the own people of Lord Ram eventually managed to separate Sri Ram from his most beloved Sita?
We all love Sri Ram , but an unbearable separation from his wife is what we manage to deliver onto him, we love Jesus, but we err so much in our judgement, we actually put him to the cross, we adore Mahavir, and only put nails in his ears to check his tapas, these are the demonic tendencies we have shown in the past….why talk of just Ravana or Mahisasur?
We canonise joan as saint of arc, we only burnt her alive on the fire because a few hundred years ago, we thought she is a witch, the error is regretted! But, this is not like a newspaper item where we can issue a corrigendum, we will have to change our own approach into the necessary correction. Till today, honest to God, we love our own daughters, but the other's daughters who must one day enter our homes as brides ,are worth only the gold they bring.
Can you see where we go wrong?
When we don’t keep the spirit of worship in our lives as a permanent feature.
When, immediately after the festival, we resume our sadistic nature alongside our mundane routine, When we leave Durga in her temple after the Navmi, when we don't acknowledge her presence in these little Durga as, our own daughters in our midst. When we feel that the king must set great examples, but we, acting like the irresponsible dhobi can blabber anything we want, and Lord Ram will correct that with his own sacrifice!
If this is all well known to all of us, when will we rid ourselves of demonic tendencies when will we learn to live sagaciously, not just put up an act?
When will we embark on new paths?
When will we begin to love all the daughters as devis?
I suggest now!
Don't let go of these Navratras without paying Real homage to Devi Ma, don't let these Navratras go with ordinary worship, do something unique, become divya (divine) yourself, so that Devi is pleased.
Don't forget the rich symbolism of God as mother just when the Navratras finish, that's when your real worship should begin!
These navratras, embark upon some personal Nav Yatras. The yatras of sagacity, divinity, harmony, love, and all the other good words you want to see, but continuously complain that you never see, well, lets begin to see them in ourselves!
If you want to do bhakti of Sri Ram and Maa, become the ideal bhakta, honour thy fellow being, and your little Durga!
I leave you to contemplate on this, Jai Mata Di!

Naag Panchmi Mela

S. D. Singh Jamwal

The beautiful Valley of Bhaderwah in Doda district is known as “Chota Kashmir” (mini Kashmir) for its mesmerizing beauty and its similarity in scenic beauty and climate to Kashmir. Besides being known for various pilgrimage shrines, tombs, historical places, ziarats ad monuments, it is also famous for its folk songs, folk dances and different festivals and yatras which are celebrated round the year. Deep-rooted in custom and traditions and centuries-old rich culture of hospitality, fairs and festivals, Bhaderwah celebrates a number of fairs and festival in the months of August and September every year.
Among the most colourful festivals of Bhaderwah is Mela Patt which is celebrated every year to commemorate the historic meet between Emperor Akbar and Raja Nagpal of Bhaderwah in 16th century at Delhi.
Mela Patt is a festival which is devoted to Lord Vaskui Naag, the presiding deity of Bhaderwah valley, celebrated on Nag Panchmi every year. “Patt” is a Sanskrit word which has different meanings. In Hindustani, Patt means a “Deed”. It could have been a deed of exempting annual tributes and accepting spiritual supremacy of Raja Nagpal and his respect for Lord Vaskuinag.
This Mela was first initiated by Raja Nagpal in 16th century as the ruler of that small principality called Bhaderkashi then but now Bhaderwah.
According to Vasuki Puran, Raja Nagpal would not bow before anyone except his Lord Vasuki Nag. The Mughal emperor Akbar once summoned Raja Nagpal to Delhi. Since it was mandatory for all small rulers to bow before the emperor, Raja Nag pal was also to bow before the king which he refused to so because for him Vasukinag was all in all. Nagpal entered the Darbar hall and took his seat without bowing to the emperor. This act on the part of Nagpal offended Emperor Akbar. His courtiers suggested a stern action against the Raja.
But before Akbar could take any drastic decision against the Raja, his ministers tactfully sought Nagpal's appearance at the darbar the next day before the Emperor. Raja had a restless night and in a wink of sleep, he saw Nag Vasuki in a dream and got his blessings to attend Akbar's court the next day.
Akbar’s minister’s decided that Raja would enter the hall through a small window, compelling him to bow automatically. Next day instead of bowing his head, his legs projected from the window. This enraged Akbar and he asked him for proving his spirituality of his spiritual lords before any action could be taken against him.
In a state of dismay, Raja Nagpal concentrated his mind on Vasukinag , mediated and prayed for the solution to his problem. His prayer was granted and to the surprise of everyone, the colorful turban of Nagpal came out a big serpent with many heads.
The emperor's wrath was cooled down and he asked Raja Nagpal to pardon his ignorance. The serpent disappeared and Akbar exempted him from offering annual obeisance. Akbar was impressed by the spiritual powers of Raja and accorded him his due place. He was awarded much wealth from the emperor. Akbar offered Nagpal a golden Kalash along with precious stones and costly velvet robes embroidered with gold and silver as a token of his devotion to Vasukinag. Raja Nagpal was departed with full honour besides sending royal forces to ensure his safe arrival at his home in Bhaderwah. Thus, friendship between Nagpal and Akbar was formed.
On reaching Bhaderwah, on the day of Nag Panchmi, the Raja arranged a public display of the previous gifts, costly silken garment , crown and other articles offered by the emperor Akbar in reverence to Vasukinag at Mohalla Khakhal. All the wealth Nagpal received from the emperor was dedicated by him to the royal palace.
Since then, this day is being celebrated in Bhaderwah in devotion to Vasukinag by exhibiting the gifted items on Nag Panchmi during August-September every year which a turned into big fair or Mela. `Mela Patt' is celebrated every year at the compound of Khakal Mohalla and the celebrations are held seven days after Kailash Yatra and last for three days.People belonging to all castes including Hindus and Muslims celebrate the three-day fair with much festivity and joy. From far and near, rich and poor, young and old, kith and kin and friend and foes come to take part in the celebrations. People dance to the sweet and melodious tunes of ancient Dakhu music to express their happiness on he spiritual victory of their Raja Nag Pal. This traditional Dhaku dance, a unique folk dance of the area is a regular feature during the Mela.
The fair starts 4 am and ends at sunset. Amidst the beatings of drums and blowing of horns, complimented by the harmonious notes of the flute, an energetic person carries the `Patt' or the silk on his head from the house of Raj Guru or the Royal Priest in a procession led by musicians to the dancing compound. The royal robings that were presented by King Akbar to Raja Nagpal of Bhadarwah in his honour are displayed during three day long ‘Mela Patt’.
(The author is an IPS officer)

Spiritual Consciousness

R K Datta

Man is not God but God is in man. The sooner we realize that HE dwells in us the sooner we come to the realization of what our real life is. We have an urge for something higher; we don’t know what it is. But it is an urge for happiness and joy-happiness that lies within us. We cannot find it until we discover it within soul. After reaching that state of soul happiness, one can melt oneself into Spirit- a blissful state beyond the finite comprehension. And that joy is that one thing that everyone is in search of it; it is the one possession that man pursues from life to life.
The perfect fulfillment we are all seeking will come to us through self-realization. And what is self-realization? Consciousness of God-inner perception that our very life is God. That awakening or awareness will come to us when we will be able to contact God through the teachings of a true guru.
It is within the power of everyone of us to attain true wisdom. We have to make the effort. Consciousness is the one thing that we can never get away from. It is the one thing that is ours and that nobody can deprive us of. It is the gift of our Creator. It is God Himself residing within us.
Our great saints has concentrated on understanding the consciousness of man. The right state of consciousness, devotion to God and following Kriya Yoga technique as taught by Yogada Satsanga Society of India, founded by Gurudeva Sri Sri Paramhansa Yogananda ji in 1917, are a sure way to happiness. We must meditate to attain deep faith. After we have received the first contact of God, we should then seek to develop the contact into a greater and greater consciousness.
We go through life expecting to get our pleasures from the outward world, from the money we make, from the things we build- up-but all of these perish. Therefore in the innermost depths of our hearts, we are dissatisfied. When we take a true inventory of ourselves free from vanity, we find that we are very insignificant particle of life.
Man is an intelligent being, a wonderful being; but he must be conscious of himself, of his true nature - soul. When our consciousness is, limited to the senses, we are not aware of our real being - soul,
Yoga is the science by which one unites his soul - atma with spirit- Paramatma. A yogi employs definite mediation techniques in order to realize his true nature of soul, united forever with God. Without such knowledge of the soul, we are not capable of understanding the laws under which God has created us.
On the path of self-realization one becomes alive again. He feels the divine life within him. He experiences the Union of his individual soul with the Universal Spirit. The Self-realization as taught by Guru Paramanhansa Yogananda ji is scientific. It is combination of Yoga - a science that is practiced within one’s own being and devotion to God. Together yoga and devotion will bring man to a realization of his own divinity. Yogoda Satsanga Techniques show one how to develop a proper consciousness - an awareness and inner experience of Spirit. Consciousness units essence is ever pure. It engages in all actions, both good and bad, yet remains unaffected and unfurnished. When consciousness is used to do good things, it is called Spiritual consciousness and when it is used to do wrong, it is called evil consciousness.
Blessings that some to one from Yogoda teachings (i) Calmness - we cannot have peace without poise, (ii) Physical and Mental health. If our minds are unsettled and uncontrolled, eventually our bodies will be disturbed. We will burn up the energy faster than we receive it.
Yogoda teachings will help us in the development and control of the body and the mind, and will enable our consciousness to go beyond physical and mental limitations to the realization that we are made in the image of One Cosmic Beloved.
Introspection or setting in the silence is an unscientific way of trying to force apart the mind and the senses, tied together by the life force, Kriya yoga, controlling the mind directly through the life force, is the easiest, most effective, and the most scientific avenue of approach to the infinite. Kriya Yoga enables the devotee to switch off or on, at will, life current from the five sense telephones of sight, sound, smell, taste and touch. All scriptures declare man to be not a corruptive body, but living soul; by Kriya yoga he is given a method to prove the scriptural truth.
At Sri Sri Paramahansa Yogananda Ji’s directions, classes and lectures he gave on meditation and on the art of balanced spiritual living were compiled to form the Yogoda Satsang Lessons. Through this series of printed lessons, which are to be studied at home, Yogoda Satsang Students devout themselves to a period of preliminary study and meditation in order to prepare themselves physically, mentally, and spiritually for Kriya Yoga. During this time they learn three important techniques of Yogoda Satsang Teachings (i) Technique or Energization: enables one to draw energy consciously into the body from Cosmic Source. (ii) Technique of Concentration; helps to develop one’s latent powers of concentration. (iii) Techniques of meditation: show one how to use the power of concentration in the highest way to discover and develop the divine qualities of one’s own true self.
Yogoda Satsang Dhyyana Kendra, Jammu has organized a Spiritual discourse ‘‘Kriya Yoga the ancient science for the new age”, at Gen. Zorawar Singh Auditorium (Jammu University Campus) on Monday, 24th Sept. 2007 at 3.30 P.m. (sharp) Swami Sri Nityananda Giri Ji has arrived from Yogoda Satsang Society of India, Ranchi (Jharkhand) to deliver the discourse.
Swami Ji will speak on the teachings of Gurudeva Sri Sri Parmahansa Yogananda Ji and after the Satsang, Swami Ji will also teach meditation techniques to interested ones. For more details please contact Yogoda Satsang Dhyana Kendra, Udeywala, Muthi, Jammu.

The Supreme Goddess

Vaikunth Raman Dasa

Sri Radharani is the Supreme Goddess. She is most always seen with Lord Krishna. It is described that She is the Chief Associate and devotee of Lord Krishna, and topmost of all Goddesses. Her name means the She is the most excellent worshiper of Lord Krishna. However, She is also an expansion of the Lord's energy. Since She is also an extension of Krishna, She is the feminine aspect of God.
Thus, in the Gaudiya Vaishnava tradition, God is both male and female. They are One, but Krishna expands into two, Himself and Radharani, for the sake of divine loving pastimes. If They remained as One, then there is no relationship, there are no pastimes, and there can be no dynamic exchange of love. (Caitanya-caritamrita, Adi-lila, 4.55-56) Actually, if we all remained merged or amalgamated into one single force or light, then there is no further need of anything else. There certainly would be no need for the material manifestation to provide the innumerable conditioned souls with the means to seek out the way to satisfy their senses, minds, emotions, desires for self-expression, intellectual pursuits, and on and on.
So, similarly, the spiritual world is the manifestation wherein all souls have the opportunity to engage in a multitude of pastimes in loving relationships in full spiritual variety, without the many hindrances we find in this material world. The only difference is that the spiritual world is centered around the Supreme Being. And that Supreme Personality has expanded Himself into Radharani for exhibiting the supreme loving relationship, in which so many others assist Them.
In the Brihad-Gautamiya Tantra, Radharani is described as follows:
"The transcendental goddess Sri Radharani is the direct counterpart of Lord Sri Krishna. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord."
To explain further, Sri Radharani is also the source of the other goddesses, who are expansions of Her. Just as Lord Krishna is the source of all other expansions and incarnations of God, Radharani is the source of all other expansions of the energies of God, the shaktis, or other goddesses. Thus, Vishnu, Rama, even Shiva are all expansions of the one Supreme Being, and similarly Lakshmi, Sita, and even Durga are all expansions of this Supreme Feminine form of God, Radharani.
It is explained that the beloved consorts of Lord Krishna are of three kinds, namely the goddesses of fortune or Lakshmis, His queens, and the milkmaids of Vraja called the gopis. All of them proceed from Radharani. The Lakshmis are partial manifestations, or plenary portions, of Sri Radharani, while the queens in Vaikuntha and in Dvaraka are reflections of Her image. The Vraja-devis or gopis are Her expansions and assist in the increase of rasa, or the divine loving pastimes. Among them there are many groups that have various sentiments and moods, which help Lord Krishna taste the sweetness of the rasa dance and other pastimes. (Cc.Adi-lila. 4. 75-81)
The Hare Krishna mantra 'Hare Krishna Hare Krishna Krishna Krishna Hare Hare - Hare Rama Hare Rama Rama Rama Hare Hare' also directs one's attention and devotion to Radha as well as Krishna. Radha is also known as Mother Hara, which is the name Hare in the vocative form within the mantra. So in chanting Hare Krishna, we are first approaching the Lord's internal potency and asking Radha to please engage us in the service of Lord Krishna. Concentrating on Krishna through His names is one form of that service. In other words, it is through Radha that one more easily attains Krishna and service to Krishna. This is the advantage of approaching Lord Krishna through Radharani.
There is much more to be known about Sri Radharani, but this should suffice for now. Thus, the spiritual exchange of divine love between Radha and Krishna is the display of the internal energy of the Lord, and is very confidential and difficult to understand. No materialist can begin to understand this topic of the relationship between Radharani and Lord Krishna. But the more we awaken our dormant love for God, which is natural state of being for a fully awakened soul, then the more we can comprehend and actually enter into such spiritual loving exchanges.

Sahasranama literature

Youg Raj Raina (Tanha)

Vichar Nagh is a hallowed place in Kashmir located in the direction of Northeast at a distance of nine kilometer from Capital city Srinagar. This place is in between Soura and Nowshera (Kashmir). The westside of Vichar Nagh is a famous Lake ‘‘Anchaar Lake’’ from its East side is ‘Awanta Bhawan’ which had a great importance during King Meghwahana, in Raj Tarangi Kalhana pandit has written that Wanta Bhawan was built by Amrita Prabha the Queen of Meghwahana.
Vichar Nagh is famous for its holy spring and including two Shiva temples. One of the temple is made of stones, chiseled and dressed stones are used in its constructions there are many springs around but bigger one is to be considered a sacred spring. The length of the spring is nearly 35 feet. Breadth thirty feet and its depth is forty feet. The big sized stones are used for construction of stairs from West and South side of the spring. The distance between one stair to another is nearly two to three feet. There are no stairs from east and north sides of the spring, but some idols of different Devi-Devtas are carved in the walls of the spring.
In the centre of the spring is a stone cylinder about three feet in height on which rests a Shivalingam. The water that gushes out from the north-eastern and north western corners fills the whole spring. From one corner of the spring comes out a small outlet for water which goes in another spring, where it takes the shape of a small canal which further joins with the outlet of ‘‘Mukhta Pukhari’’ spring, After covering long distance it flows in the Anchar lake.
The spring is full of different kinds of fish. The water of the spring remains cold in summer and lukewarm in winter. The colour in the spring changes from time to time and any sort of black colour is supposed to be inauspicious.
In the vicinity of Vichar Nagh are many springs some of which are very useful for those who are suffering from skin diseases. Vichar Nagh shrine was surrounded on all sides by willow trees. But only a few of them still exist. Kalhan Pandit has written that Vichar Nagh is dominated by Walnut trees and Brahamins are living a simple life. It is said that in olden days the new almanc (Panchaang) used to be discussed there before it came into circulation. The word ‘‘Vichar’’ means discussion.
It is said that when a learnt Pandit Shri Vasudev compiled his almanac came here to discuss it with other Pandits, some mistake where pointed out by some pandits in Vasudev’s almanc. But after discussions, it was found that those Pandits were wrong and Vasudeva was right.
The famous Vichar Nagh ‘Mela’ is held on the Amavasya (Navreh Haavas) last day of the dark fortnight of Chet Mass which is also last day of the Bikrami Calender which falls on 6th March 2008 Sunday.
On this day before migration the yatries from different places would come here. Before entering the temple they take bath in the holy spring of Vichar Nagh. Thereafter they perform puja. Bhajans of Shivalingam known as ‘‘Vichar Saab’’ are recited.
In old days when there was scarce transport in Kashmir pilgrims used this route and halted here before proceeding to Khir Bhawani Tullamulla and enroute Gangabal Yatra.
Before displacement of KP’s the whole temple management was run by a local committee known as Trust Asthapan Vichar Nagh. Now there is nobody to lookafter such a historic monument and holy place. What is disturbing is the present condition of the spring, temple and Dharamshalla in the absence of proper caretakers

Sahasranama literature

O. N Bhat Kuthari

All the religious practices aim at the liberation of the soul from the bondage and sorrow. The method of attaining this is known as yoga. Japa Yoga, the chanting of the divine name is one of the main types of yoga system for the attainment of liberation. Nama Japa can be in the form of japa or stotra. Japa is a silent repetition of a mantra while stotra is uttered out loud. The Sahasranama Stotra is perhaps the most of popular of all the stotras. There are Sahasranama of most of the deities of the Hindu Pantheon of which two have attained great popularity. These are the Bhawani Sahasranama in praise of Divine Mother and Vishnu Sahasranama in praise of Lord Vishnu. There are so many Sahasranamas of Mother Goddess of which the Bhawani Sahasranama, the Lalita Sahasranama and the Uma Sahasranama are the most popular and important in the worship of the Divine Supreme Goddess. Vishnu Sahasranama is a part of the Shanti Parva of the Mahabharata. Reciting the thousand names in praise of Vishnu, Bishma tells Yudhishtra that one can gain good and attain salvation.
The recital of the Bhawani Sahasranamas with faith and devotion, accompanied with offerings is the best means for the Sadhaka to attain all the value of life. By the grace of Divine Mother the recitation of the Sahasranama cleanses the aspirant of all the sins and gives protection from the enemies and all kinds of dangers, cures serious ailments and bestows prosperity and progeny. One who recites it out of pure devotion without any desire attains the eternal knowledge of the self for salvation.
The Srichakra is a diagrammatic representation of the Goddess and her capital Sripura. Shri Chakra, which is called the abode of Shiva-Shakti, is the special symbol of worship for the devotees of the mother Goddess. Devotees of the Goddess are therefore exhorted to worship the Shri Chakra, perform Japa and repeat the litany of a thousand names, composed in the praise of the Goddess Kameshwari, the consort of Lord Shiva also known as Kameshwara.
Isvara is a spiritual conception of the Absolute and Shakti corresponds to active Isvara. Shiva is Shakti and Shakti is Shiva. We may approach Ishvara and call Him either Father or the Mother. God is in truth beyond the distinctions of sex and even personality, as we too often conceive it. The concept of mother Goddess appeals more to our hearts than that of a father God. As She loves her children and takes pride in their exploits. In fact they are only two different aspects of the same reality. They are the static and the dynamic aspect of the same spirit.
Shakti worship is as old as Vedas as these reflect the Shakti worship. In Mahabharata, there is reference to Shakti worship. Before the start of the last year of exile incognito, Yudhishtra prays to Durga. At the commencement of the battle of Kurukshetra Shri Krishna asks Arjuna to get down from the chariot and pray to Durga, and Arjuna does so. Devi Bhagvatam deals entirely with the glory of the Divine Mother. There is also reference to Shakti worship in Puranas also. The Brahmanda Purana contains Lalita Sahasranama. We find Devi Mahatmyam forms part of Markandya Purana. There are many places of Shakti worship, Goddess is worshipped as Uma in the Himalayas, as Amba in Kashmir, as Bhawani in Maharashtra, a Kali (the primal energy) in Kolkata, as Vishalakhi in Varanasi and in Madurai as Minakshi. She is worshipped as Durga-Lakshmi-Saraswati during Navratri in every household. In whatever form she is invoked. She is one - the Maha Maya. The Sadhaka should be steadfast in the practice of Japa. He should not ask for favours or accept them. He should consider nothing as higher than the realization of the self.
One of the noteworthy features of the Sahasranama is the number of names by which the Goddess is addressed. She is called Chandi, Uma, Mahakali, Amba, Lalita, Bhadrakali, Chamunda, Jwala, Bhawani, Kantyayani etc. The Devi Sahasranama is open to all. Any one can chant it. No special rituals are required for its chanting. Every common word has its own meaning and significance, but when it is the wholly name of a Divine power, its essence is super meritorious and has its own spiritual force. When these holy names in the Sahasranamas are chanted with whole hearted devotion and dedication, its merit and sanctity becomes fourfold.
Meditation on any aspect of the Goddess with firm conviction reveals her true nature to the aspirant.
Have faith and you will achieve everything.

Different ways of remembering God

Lt Col R K Langar

God worship is common in all religions though the modes of worship may differ. First and foremost prayers which form an integral part of religion. It is the quintessence of every religion. Prayers establish communication between human beings and God. While praying one may ask God for one’s own personal benefit or ask something for the good of one and all. Take for example vedic prayers which are addressed to God for the good of entire humanity and not for any particular sect. Sarva Santu Niramya- May every one be free from disease. A short selfless prayer runs like this. ‘‘May I be friendly towards all and delight in seeing the meritorious. May I be compassionate towards the sufferers.’’
Prayers to be effective must be done with the unshakable belief that God is our only refuge. At the same time one must believe in the possibility of what one is praying for. Repeating prayer with deepening attention spiritualize prayers. Prayers to be effective must have persistence and depth of earnestness. Sri Ramakrishna says that sincere and humble prayers are listened by God. They pierce cloud and donot depart till God hears them. Prayers fill up emptiness, bring security and sense of spiritual well being. They prevent us from doing for bidden acts. One should not pray as a beggar but with utmost love for God. Most important thing to remember is that when you pray to God a new cause is introduced which would produce a corresponding effect. Prayers make us disciplined, guide as to upright way of life, provide patience, courage, hope and confidence. Prayers develop gratitude in us and make us ready to return kindness. Highest prayer is the service of the world. All other types of prayers are smaller in size as compared to this. Chanting of God’s name is also a form of prayer. We all are familiar with vedic chants. Lord Krishna says in Bhagavat that chanting of my name is enough to attain liberation. Myself will follow the one who chants my name so that no harm is done to him.
Next mode of remembering God is worship. Worship is of two types-physical worship and mental worship. Physical worship or external worship consist of visiting temples, taking part in bhajan/kirtan, attending Satsang, performing rituals and also visiting places of pilgrimage. It is a very common type of worship as most people do it. It is an outward show of worship which is the first step of building a devotional attitude for God. Majority of us are religions outwardly but not many are religions inwardly or spiritual which is the essence of worship. Internal worship which is also referred as mental or silent worship is doing Japa, reciting mantras meditation, scriptural study and telling of leads. But leads are to be told in thought rather than externally by audible voice. In Japa or Namajapa total surrunder to the Deity is essential which arises after wilful acceptance of God’s will to the effect that whatever happens in the world order is as per God’s will.
Devotion is the next mode of God rememberance which is the highest form of worship. Devotion can be defined as worship of God with intense love and complete faith. A devotee or bhakta is like a lover who consistantly thinks of God. His attitude towards God is that God is his only saviour and only refuge. He does not depend on any one except God. Devotion means single pointedness of mind which is constantly focussed towards God. A true devotees performs all his tasks in God consciousness. Remember what the Gita says ‘‘you should always think of Me and fight. With your mind and intellect surrendered write Me, you will without doubt attain to Me exclusively’’. As shower of cloud cannot but reach the earth, same way true devotion with a pure mind will reach God. A real devotion of God seeks nothing from God while ordinary devotees worship God motivated by worldly needs, cure of diseases and success in their own effort. The doctrine of true devotion is stated in Bhagavata where Lord states ‘‘I give Mukti to some But Bhakti Seldom’’. The Gita says that all those who worship God, even for their personal needs are noble and pious but the superior most is a man of knowledge who is in constant union with God with single minded and unwavering devotion. God’s concern for His true devotee is found in Bhagvata where Lord says ‘‘I am a slave of my devotee. My heart is in the grip of devotee for such is my love of devotee’’ Popular notion of Bhakti is soft heartedness. This is what Bhagavad Gita does not teach. According to it a Bhakta is an adventurous worker with limitless love of God who possesses a number of devine traits. Most importantly a devotee should so conduct himself that he does not hurt anyone’s feelings and at the same time should not get disturbed by what others say. Greatest devotion is loving people around. Devotion of God is not a substitute for socially useful actions. Devotion is to supplement, support and strengthen actions which are to be performed for the welfare of all.
Service of man is service of God. And real Bhakti is emotions under light of wisdom.
Thanks giving Christianity says that each day in a man’s life is a thanks giving day to God for what all He has given to us. We must thank God for many gifts we have received human birth, food clothing, shelter, education and our job thanks giving attitude develops when one realises that there are many many others who donot have what you have.
Therefore before you feel dissatisfied by comparing yourself with those who have more comforts, count your blessings and you will spontaneously thank God. With thanks giving we create space in our consciousness to receive greater grace of God. Just say thank you God- it is the best prayer. Thank God not by words alone but by deeds by leading a life of non violence, truthfulness, purity, humility, and selfless service.

Tirth Yatra

Shail Gulhati

" Tirth Yatra", these two words, that mean more than the fulfillment of life to millions of Indians, are, perhaps woven into its very inners, weaving also, the spiritual soul of a people to the manifest lands of its country;
lands, that reveal its own soul... for Tirth is a sacred destination..
Yatra means journey, so collectively, Tirth yatra is the Holy journey,
a trek we undertake ostensibly to enrich ourselves spiritually..
And there are different grades of these,some more authenticated, others still relatively obscure, some open to almost the world, others still the privelege of locals, some dedicated to eternal biggies like Siva,Visnu, Durga, Kali ;
others to patron saints, like kula devtas in localized places, and famous saints , like Mira bai, Sant jnaneshwar,Shirdee sai baba, Ramakrishna paramhans,and so on, who in the cosmic timeline ,were themselves yatris (journeymen) just a while ago.... .
Whether it is a walk up to our own Ma Vaishno Devi, or a month long trip to Kailash Mansarovar, whether simply immersing oneself in Quawallis at Ajmer Shareef, or even just being present in the sheer sea of humanity at the Kumbh Mela, Walking into the cavern deep inside the mountain and communing with Kamakhya devi, or a circumambulation of the Arunachala and Govardhan hills, prostrating before the Guru Granth Sahib at the Golden temple, or witnessing the evening arati at Siddhivinayak, the darshan and fleeting glimpse of Srinath Jee and Tirupati Balaji, The amazing forms of Siva's Tandava at Eklingji.... These journeys of faith are can be cathartic and transforming...
And the followers travel for miles and days, to get a glimpse of the hut or tree or even the tomb of their saints and prophets... The 'Tibbis"of Gorakhnath,or the tree of Buddha at Gaya…tracking faithfully, their pathfinders footsteps..
Some Yatras are organised, others essentially a solitary affair. Some prescribed, others a personal tryst with divinity...for it is precisely because everyone cannot embark on the 'inner journey', that this facilitation ;
a soul search via the 'outer' , an inner expansion via the outer expanse, is offered.
Yatras are actually like the pilgrims progress, actually a walk through the outer woods, to chance upon one, who directs to the inner cave....and one may chance upon some yogis and sadhus, perhaps residents of their secret part of the locale, or just your 'coincidental' wayfarers, or who knows..? compassion comes in many forms , and the yogis have the power not only to transform the eager ones, but also the disbeliever ! and we have examples like Angulimala, a fierce dacoit who used to chop his victims finger to make a necklace of fingers , aiding him in scaring the next victim; or even Ratnagar, the dreaded looter, who was guided to inner truth, and went on to become Valmiki…
And so , as these benefactors begin to impart divine wisdom, you realise , this is.. a yatra within a yatra..
And it is not just the destination, but the journey itself that is the goal. We take time off the daily life, make plans,invite and collect others to go along, hire buses and coaches, sometimes even go across the oceans, We climb hills, trek arduously,
Chant jaikaras, even dance festively, and most importantly we become innocent of mind in remembrance of God, automatically offering the place for Him to appear..! And ,sometimes, while resting alone, we even begin understanding a simple analogy:
That the journey of life, itself, is the goal of God, in manifesting the world….
And that the Tirth yatras constitute special places of shining that bond between man and God. Special places, where we take the time 'off' and consciously or subconsciously undertake two journeys simultaneously, the outer, as well as the inner communion with Him. If we are lucky , we can even get that all pervasive feeling that Because God is certainly "felt" here, This overwhelming feeling conveys to us that He, in actuality, is Everywhere..
Finally, we reach the caves. We enter the sanctum sanctorum, enter the very womb of creation; witness God, see Him virtually come visible in your presence as he is being faithfully dressed up as Nath, In Shiva Khori, accepting the vastras tied by the pujaris one by one in a methodical and breathtaking ritual, accepting also the panchgavya , bilva, and of course the bhang ..! Jai bhole! What a Darsana!
And then ?
we must return home, where we belong for now. We do not stay there.
Because there, the spectrum has been seen in its entireity , the experiment of God in creating the world ,us, and life itself ,is understood. So, we are glad to know the source but come back to where we belong at the level of the life we have in the world…just like Arjuna returning to his task, after having the darsana of sri Krishna in Viraat roop, and hearing the Bhagavad Gita, the song celestial..
And as we turn back, we take a precious handful of prasada, for the others at home..it acts like "jaag" the making of curd by the previous section of curd..it acts as bulava, the call, for them to embark upon their own personal journey.We take back holy waters, to put away preciously in our own little chambers at home for our "Thakurjis"..so that we may take a little amrita every now and then, to remind us of our tryst with God..
(shailgulhati@hotmail.com)

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