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 Babu Kishan last night in Vancouver meeting his very dear family friends from San Diego California Gopa, Shalini & Purna Patnaik.
Shalini is an accomplished famous rare Odissi Dancer who performed last night for the Jai Govinda Dance Academy. http://www.patnaiksisters.com/  SOUL MATE is a person with whom there is an intimate connection; one that is so strong that you are drawn with the person to form new emotional and spiritual experiences. This develops over time to bring about experiences of love so deep, strong and complex. He or she is one that has perfect understanding at every way and on every level, takes you for your imperfections to bring about peace, calmness and happiness in your life. It is a significant bonding, bringing beauty to life. The soul mate may not be proximate, household manufacture or even kith and kin, for play mates and bed-mates are not necessarily soul mates; like medicinal herbs that come from far away Kailash, they could be alien ab-initio.
In common parlance a soul-mate is one who shares deep or natural affinity, similarity, love, intimacy, sexuality and above all compatibility. In many instances a soul mate, but not necessarily, refers to a romantic partner implying exclusive lifelong bond. Many have suffered an incomplete life for the lack of a soul mate. How does Sangam literature view the soul mate vis-a-vis a romantic partner? “Veezhchiyin neer kulathe vazhiyoda” - Several streams that flow down to the pool below through rock heights of the water fall, slowly find its way to the pool below. In the water catchment below, there is equanimity and tranquility. Water finds its calmness and flows as one stream to reach the sea. When there are torrential rains, there is splash and ripples below, yet they find their level to first calm down, then flow out calmly. When incoming water becomes calm, then it finds the moment of peace. This is also symbolic of inner calmness, silence, peace and bliss. PURANANURU: These are a collection of Eight Anthologies. ‘Puram’ means outer field as opposed to ‘Agam’ which is the inner field. Sangam poetry falls in both categories. The outer field refers to aspects of human experience, dharma, ethics, heroism, benevolence, social life and customs etc. The inner field refers to personal or the spiritual human aspects such as friendship, human bonding, love, sexual relationships etc. It is not a very rigid compartment, for life’s experiences are made rich by a blend of both agam and puran. For instance, to understand Radharani as a soul mate of Sri Krishna, one sees it as the Vrindavan love-lore or love-making as puram. Radharani as the extension of Sri Krishna’s soul mate is agam. When one does not see agam, then one suffers ignorance of divine relationships. It is a free world. So one has the option of shoveling shit in a cow-barn, comment on pictures and idols or see Radharani as divine extension of Gopala Krishnan. The friend-soul mate relationships in Purnanuru is illustrated in a landscape setting called ‘Thinai’ to bring out the emotions involved. These landscapes are categorized as ‘Kurinji’ – mountainous regions; ‘Mullai’ – green flush forests; ‘Marutham’ – agricultural land; ‘Neithal’ – coastal regions of banks and water and ‘Paalai’ – desert land. Desert? Why not, for deserts and ice-capped regions are testing grounds for lasting relationships; you either have a friend, let alone a soul-mate who is parched with you or yearns warmth or one that scoots off selfishly like birds in a drying pond – ‘attra kulathu aruneer paravai pol!’ These are symbolic of dire circumstances. Why is Shiva-Parvathi divine spiritual love depicted in ice-prone mountains of Kailash? There are also other landscapes to explain intimate relationships but let us stick to the plot for now. Hara Hara Mahadeva by Yoga Ananda Sarawathi  GOD AS ABSOLUTE:
If one has trouble reconciling the English word ‘Absolute’ with Eastern notions of ‘Absolute Personality of Godhead’, then the sentiments are shared. Absolute is from the Latin ‘absolutum’, meaning ‘freed’ or ‘unloosed,’ and would appear to be the exact English parallel of the Sanskrit philosophical term moksha or mukti. This mystical term is spoken of as Nirvana in Buddhist writings. In spiritual writings the term 'Absolute' has found innumerable interpretations: real, not dependent on anything else, not relative; Ultimate Reality, the unmanifest, unchanging and transcendent Parashiva - utterly non-relational to even the most subtle level of consciousness; the Self God, the essence of man's soul; same as Absolute Being and Absolute Reality; Parabrahman etc. This last interpretation or translation is of note. Noting the wide range of interpretations, one is given to say that the term Parabrahman is often abused or misused, vis-a-vis, the term ‘Absolute’ in spiritual or theosophical writings. It may be a convenient word to use, but its usage violates, the very notion of and concept of ParaBrahman. Indeed Sir William Hamilton, apparently used the word absolute in the exactly correct sense in which theosophists should use it as meaning ‘finished’, ‘perfected,’ or ‘completed.’ Thus it could be conceded that the word Absolute may be suitable to what Hindu spiritual philosophy may mean of moksha or mukti. Now, one who has achieved this summit state, the jivanmukta, is all but a beginner also: the silent watcher who is an outstanding example of spiritual achievement, but he or she is hardly Parabrahman. So the common employment of the word falls flat in terms of Hindu etymology. PARA BRAHMAN: The common interpretation is ‘the Supreme Brahman; the Supreme Unknowable; the Divine. The Sanskrit word ‘Para’ means ‘beyond’ and Brahman is often written to mean Universal Self or Spirit. The Tamil or usual compound would be Paramathma or Paramatman. So Beyond Brahman is Para Brahman. The English word, humbly submitted, seems to limit the illimitable. In the Vedas and Upanishad the ‘beyond’ is defined to mean ‘That’ as in Thou Art That. This again, to my mind, implies a That existing somewhere There, further implying duality, as the qualifying word ‘idam’ refers to a world of manifestations. One has the option of the Siddhanta term ‘Anmai’ meaning proximity or nearness implying Non-duality. The late Mahaperiyavaa used to put flowers on His own head implying Siddhantic non-duality. Parabrahman and ‘Mulaprakriti’ are intimately connected. The compound is ‘mula’ meaning root and prakriti means nature; root-nature. Mulaprakriti is therefore the cosmic veil of Para Brahman, the first or unmanifest, the undifferentiated primordial substance. Thus ParaBrahman literally would mean ‘beyond Brahman.’ Parabrahman is no entity, is no individual or individualized being. And for want of a convenient technical word, ‘Absolute’ is used to imply or mean whatever is beyond the Absolute or Brahman of any hierarchy. LORD KRISHNA: Gita translations use the word ‘absolute’ generously. Lord Krishna is described as the Absolute Personality of Godhead. In Gita 11.8 the Lord states “O Arjuna you cannot see Me with these eyes of yours; I give you divine sight; behold My Supreme Yoga”. Then the Lord showed His Svaroopam, ‘shapeless shape’. Did Arjuna ‘see’ the ‘absolute’? He describes the vision in Verse 11.18: “You are the Imperishable, the Supreme Being to be realized. You are the great treasure-house of this universe; You are the imperishable Guardian of the Eternal Dharma. You are the ancient Purusha, I deem.” It is to be noted that Sri Krishna’s descriptions of Lord Krishna in Verses 11-34 does not imply any usage of the English concept of absolute but as a realization of the Immanent Iswara. It goes without saying that the attributeless so called ‘absolute’ can only known through the world of attributes. NAVARATHRI: Let us take this to seasons celebrations. Navaratri is rich in meaning. At one level, Navaratri signifies the progress of a spiritual aspirant. During this spiritual journey, the aspirant has to pass three stages personified by Durga, Lakshmi and Saraswati. Then, he or she enters into the realm of the infinite, wherein one realises one's Self. ‘Nava’ meaning nine and ‘ratri’ meaning nights, Navarathri dedicates three days each to worshipping the Divine in the forms of Durga, Lakshmi and Saraswati. The tenth day, though, is the most important; it is known as Vijayadashami, the 'tenth day of victory.' Do we get to see the ‘absolute’ let alone realize Mother Goddess? Lord Shiva, symbolises Pure Consciousness. The Lord is ParaShiva, beyond Brahman. Lord Shiva can only be known, felt and realized, through Mother Shakti representing Divine Energy. The Lord’s spiritual energy is that of Para Brahman. That is beyond comprehension. That is one reason why bhaktas worship Mother Shakti in Her various manifestations. Here again worshipping of Durga, Lakshmi and Saraswati lies rooted in the philosophy that the attributeless ‘absolute,’ to use the English word again, can only be known through the world of attributes—the journey is from the known to the unknown. This has been facilitated by the Saguna worship of the Nirguna ParaBrahman. While not conceding to the English term ‘absolute’ is definitive of the Hindu concept of ParaBrahman, perhaps we could accommodate it as term of convenience only? If the Srimati Radha is the expansion of Sri Krishna, what would that make her, a sub-absolute and the same can be asked of Shiva Pariwars also. Perhaps someone could impose to state that transliteration is preferable. It would not be surprising if Mother Parvati gets called Mrs Shiva instead of being a divine consort! Vedanta, in the English medium, as observed seems to be under the fingers of English terminology and verbosity paving the way for new notions and concepts getting blended with European theological concepts. Brahman has become, from Spirit to Holy Spirit, but thanks for the interest in Sanathana Dharma. Of course, this is a personal to holder opinion, with anyone free with their frolic. That has been the greatness of Hinduism. Truth is self-found irrespective of linguistic barriers. Those who muscle and tussle with healthy mental or intellectual debates of this Truth finding, are indeed on their way to God-realization and Self-realisation. Every thinking man perceives intuitively of a Truth in his or her heart. Let that be Love of and for Christ, Krishna or Shiva. Mother Saraswati would be there for you, believe me, to overcome these conceptual infantile language disorders or barriers. All infants grow up to stand on their own feet, you see. Please endure the challenge with pleasure and spiritual zeal. The windmills of Lord Shiva and Mother Durga may grind slowly; but surely. May one and all be blessed by Mother Durga. Hara Hara Mahadeva. Yogi Ananda Saraswathi  LORD VEERA SARABESWARAR.
Sri Sarabeswara is also referred to as Sarabesa, Saraba and Suluvesa. He is also known as Sri Atharva Sarabeswara. The Lord in His unique manifestation, is the Vanquisher of evil forces everywhere. He is the Great Protector, Motivator and Well Wisher of all beings. The Lord of Fearlessness is the One who envelops us with His invincible shield of protection. He destroys negative forces and showers us with positive spiritual energy. Lord Sarabeswarar is another form of Lord Shiva who took this form to bring down the anger and ferociousness of Lord Narasimha. Lord Sarabeswarar took the form of Yazhi bird with human body and eagle's wings having Godess Durga and Godess Maha Prathyangira Devi in each of his wings. In his four hands,he holds a deer, battle axe, snake and fire. Bhairava and Agni are contained in his abdomen. Two of his four feet rest on a mountain. The benign grace of Lord Veera Sarabeswara is said to protect devotees from all kinds of malevolent forces. GODDESS UGRA PRATHIYANKIRA DEVI: Mother is the divine consort of of Lord Veera Sarabeswara. She is also known as Atharvana Bhadrakali. She is also referred to as Aparajitha – the invincible. She is believed to have emerged from the fire emanating from the third eye of Lord Sarabeswarar. It was Goddess Prathiyankara who aided in subsiding the anger of Lord Narasimha. She is lion – faced and is seated on a lion. Her four hands bear a noose in the form of a snake, trident, hand-drum and bowl (kabaala paathram). She wears a garland of skulls. In this Kali yuga, where evil is manifest in varied forms, Goddess Prathiyankara is regarded as the saviour of mankind, alleviating the sufferings of humanity. She possesses the power to offset the influences of black magic. Though fearsome in appearance, she is the very embodiment of benevolence and grace to her devotees. MYTHOLOGY: According to Hindu mythology Lord Shiva sends Veerabhadra to quell the anger of Lord Narasimha after the latter had vanquished the demon King Hiranyakashipu. Unable to control the turbulence of Lord Narasimha, His anger did not subside. Veerabhadra pleads to Lord Shiva for help. Lord Shiva, then took a fearsome pose called Sarabeswara. A shaft of light emantes from Lord Shiva’s third eye. This enters Veerabhadra who assumes the magnificent form of Lord Sarabeswara. Srasbam means the mixture of human and animal form. This is depicted in temple deities, for example the twelve-foot icon of Sri Veera Sarabeswara at Chennai Skandasramam is half-bird and half-beast, with two wings bearing Goddess Prathiyankara and Goddess Soolini on either side. The face is that of a Yali. Mythology has it that Sarabeswarar pacified Lord Narasimha by fanning his two wings. MARKANDEYA PURANA: This is a slightly differing version towards the end. In the Satyayuga, Lord Narashimma, Lord Vishnu’s Avatar killed the unruly king Hiranyakashibu by tearing the body tissues and tasting his blood. By the anger in the body and malicious effect of human blood the Narashima Avatar of Lord Vishnu had forgotten his spirituality. To bestow compassion Lord Shiva came down as Sarabeswar Avatar. This is the form of Antaranda Pakshi which is in combination form of bird, animal and human. It had huge eagle wings, yaali face, eagle nose with eight legs. This represented the all pervasive Lord so as to rekindle Lord Narashima who is also the part and parcel of the Universe. By this act, a new incomparable miraculous power, Shakti was created by Sri Sarabeshwar with all panchabuthas, hence the genesis of the new Shakti was referred as Sri Prathyangiraa Devi. Lord Narashimha creates a counter attack Sarabeswara in the form of a two headed Ganda Berunda. Thereupon, Sarabeshwara took Siva’s fierce form, Bhairava and created Goddesses Pratyangira from his third eye. Prathyangira ate the bird, displaying rage the like of which the gods had never seen before. They praised her as she calmed Narasimha down by sitting on his lap. THUTHI - Sri Sarabeswarar Potri. Aanavam azhikka vandha sarabaysvaraa potri aanandham alikka vandha sarguruvay potri saththiyam nilaikka vandha sarabayswaraa potri saadhanai arulum engal sarabayswaraa potri potri. GAYATRI: Om saalu vesaaya vithmahe Pakshi rajaaya theemahi Thanno Saraba, prachothayaath. Yogi Ananda Saraswathi 
 CHAKRAVAKA
is a member of the swan or goose family. This ruddy goose is also called the Brahmany duck. They are known to fly in pairs during the day but are supposed to remain separate during the night. The Chakravaka in Hindu art and poetry, represents constancy and conjugal affection with the singular circumstance of the pair being doomed for ever to nocturnal separation for offending one of the Hindu Munis or sages. Legend has it that Chakravaka birds are reborn lovers who had committed the 'sin' of disturbing sages at their meditation in their former life. The sages cursed the lovers to turn into ducks: worse, the pair had to separate after sundown and was, therefore, reduced to calling one another piteously through the night! RAMAYANA SUNDRA KANDAM: Hanuman takes his daring flight to Lanka. Finally he has sight of Sita and is grief stricken seeing her plight in the garden surrounded by ogresses. Based on her auspicious bodily marks he is certain that she is indeed Sita. Thinking for a moment of her palace and forest life with Sri Rama, Hanuman torments his eyes with tears. Of Sit, then Hanuman states “Whoever Sita abandoning all comforts, forced by the love towards husband not thinking about sorrows, entering forest unpopulated with human, being happy with the fruits and roots, devoted to the service of Her husband, even in forest is getting great happiness like in palace, the one with golden limbs, always with a smiling talk, not suited to misfortunes; that this Sita is bearing all this suffering” - Sundra Kandam 16. 19-21. Hanuman then describes Sita’s condition in Verse 30: “With lost glory like a lotus plant hit by snow, being tormented by a series of calamities, Sita obtained a pitiable condition like a chakravaka bird without a companion”. MAHABARATHA: Chapter 21, Harivamsha Parva tells us the story of those taken to cruel acts and their seven births. In their third birth, apparently they take birth as “judicious hunters.” What does that mean? Hunters should discriminate what to hunt because righteous hunters ought not to injure animals or birds that are in the state of: bala, garbhini or maithuna-astka – young, pregnant or when mating. The Parva tells the story of seven brothers and their progression in their rebirths. These fellows are Nivaira, Nirvriti, Shanta, Nirmanyu, Kriti, Vaidhasa and Matrivarti. We shall abbreviate and call them 7 huntsmen brothers. Being ‘judicious’ they are always engrossed in their activity discarding greed and falsification; they hunt only for sustenance and spend the rest of their time in spiritual contemplation. Smart thing to do..... Living out in such a birth contingent on cruelty to living beings, they finally left hunting and repaired to forests in order to leave off their lives. Another smart thing they did. Unfortunately this lesson is yet to register here on earth. The most we could have near these 7 brothers is their fascinating names, 49 in this Parva, impressive for those on the spiritual path! Any takers...? After a few years of spiritual life in there, they took rebirth as seven scaring and frightening wild animals on the Kalanjara mountains. But by their good behaviour, they still retained memory of past births. Apparently they even undertook asceticism without water and food. That marked their end of rebirth as animals. They then take their fifth rebirth as chakravaka birds; seven water dwelling waterfowls, living on a beautiful island like saints, duly leaving off pairing and mating. These 7 chakravaka birds also undertook asceticism forgoing sustenance, later they discarded lives as birds on the banks of a lake. This led on to the sixth birth as Hamsa- royal swans. The story goes on narrating the efficacy of beatification in causing rebirths. Two things to note here: Law of karma and spiritual progression in their rebirths etc RIGVEDA: Contains reference to minor gods and the possible historical struggle between vedic people and the Dasa or Dasyu, the mythical prototypes. The purpose of a mention here is the curious similarity with the Indo-European branch of race. For instance: Horse-ashva, cattle, sheep and goat play an important role in the Rigveda. Mandala 8 makes reference to animals – elephant, Hastin or Varana; camel- Ustara; ass-khara or rasabha; buffalo-Mahisa and lion or Simha. The bords mentioned are peafowl – mayura; goose-hamsa and anascasrca – Chakravaka. TARANGAVATI KATHA OF PADALIPTA: This was composed in the 1st-2nd century and tells the story as narrated by a nun, Tarangavati. She is the daughter of a rich merchant family of Kaushambi. In this autobiography, Tarangavati, sees the plight of chakravaka birds and recalls her previous life as a female chakravaka bird, whose happy existence was cut short by a cruel hunter who killed her male companion. She then goes on to prepare and exhibit a picture panel to depict the main events of her previous life. Now, the son of a leading merchant recognizes himself in those pictures and identifies himself with the male bird. He establishes contact with Tarangavati secretly. The human lovers plan to marry and decide to elope as there is objection from the parents. While eloping, they fall prey to some robbers, who where then on a hunt for a human sacrifice for their Robber Goddess. Thus, they were kept on guard for the next day’s sacrifice. A prison guard helps them to escape. They return home to be married. One day, they meet a monk, who ends up telling his life story. In his previous birth, apparently, he was the prison-guard who had helped them escape from the forest prison; he was also the hunter who had killed the male bird. Hearing this, Tarangavati and her husband reflect spiritually. Despite their young age, they decide to renounce worldly life and became monk and nun. Don’t ask me if they hung out as a pair of Chakravaka birds! But they could have lived, good riddance, spiritually blessed ever after.....and also bliss! SRI ADI SHANKARA: The great acharya was close to nature as his hymns and simile expose. The Viveka Chudamani contains the ever-famous rope and snake simile. He travelled by foot in extreme circumstances thoughout the four corners of India. That probably gave an opportunity of observation. In his hymns he mentions innumerable birds, animals, insects and plants. Some of them are very interesting because nobody knows the truth about those animals and plants. A hymn from his Sivanandalahari 59: Lord of Gauri! As the swan loves the lotus bed, the Chataka bird the dark cloud, the Koka bird the sun every day and the Chakora bird, the moon –even so, O Lord of beings, my mind desires your lotus feet, which are to be reached through the path of knowledge, and which yield the bliss of perfection. The longing of the devoted mind for god is compared to the longing of the Swan for the lotus tank, of the Cataka bird for the rain bearing clouds, of the Chakravaka bird for the sun and of Cakora bird for the moon. Swans feed on lotus stalks. Cataka birds are believed to drink only rain water. Chakravaka looks for sun light eagerly and Cakora birds are believed to live on moon light. GITA 5.21: This verse explains that pleasures are perishable which are born of contact with objects outside. They are styled sense-pleasures. The purified mind or the blessed ones, enjoys the Bliss of Atman; and this Bliss suffers from no mutation. It is held as being imperishable. Of this, Sri Ramakrishna Paramahamsa illustrates that those blessed ones are like the mythological Chakravala bird, which, even when parched with thirst to the point of death, does not alight on earth full of water, but seeks to slake it with the rain water only if and when available up in the sky. The God-intoxicated one, says the sage, revel only in God and in nothing else. BUDDISM: In Mahayana Buddhist tradition, it is belived that Buddha himself designed the first Bhavachakra, the Buddhist Wheel of Life, to help ordinary people to understand his teachings. Chakravaka bird is immortalised in this wheel. The Divyavadana anthology describes how Buddha passed on the drawing to King Rudrayana. This art is said to teach Buddhist philosophy of life and perception, which was otherwise very deep and profound, to the most simple-minded of seekers through powerfully-graphic images. Thus, a donkey-headed woman is used to depict the vice of love and a pair Chakravakas stands for obsessive lust. This can never be satiated except and only through enlightenment of Nirvana according to Buddhism. LAWS OF KARMA: Could it be imposed that those wanting the Chakravaka bird, or any bird or animals on their dinner plate be reminded of the laws of karma? by Yogi Ananada Saraswathi  ASHVINS or Ashwins,
are the divine twin Vedic gods of the morning. They are horsemen who are known for their goodwill towards humans. They symbolise the shining of sunrise and sunset, appearing in the sky before the dawn in a golden chariot. This vahana is drawn by horses or birds, bringing treasures to men and averting misfortune and sickness. They are celestial physicians, doctors of gods. In the Rig Veda, Ashwini Kumaras are divine twin horsemen, sons of Saranya, a goddess of the clouds and wife of either Surya in his form as Vivasvat. Saranya is the daughter of the Divine Architect, Vishwakarma. On Vedic accounts, Ashwins are young, handsome and athletic. The name ‘asvin’ implies that they are possessor of horses; horse tamers or cavalier. But, Yaksa, the commentator of the Vedas, states the name to have derived from the root to mean ‘pervading everything’, the one with light, the other with moisture. According to mythology, like their father, the Aswins were connected to light. As harbingers of Usha, they preceded each morning in their golden car. The other version is, as sons of Dayus, they are day and night; heaven and earth. In their connection with the morning sun they are young and handsome, agile and brilliant. Thus they received more enthusiastic reverence than the Ushas. Indeed they differed from the Ushas with the capability to bestow youth on men. PHYSICIANS: The Aswins were known as Physicians of the Gods in Swarga, Indra’s heaven, in which function they were called Dasra and Natasya. Thus they were Ayurvedic Devas. Dasra meant ‘enlightened giving; Nasatya meant ‘kind and helpful.’ Also Na-asatya implies Truth or ‘not untrue.’ SATAPATHA BRAHMANA: Tells the story of Chavana and his wife Sukanya. The sage Chavana had grown very old and got reduced to the rank of immortals. He had become decrepit and got a shriveled body. He was thus abandoned by his family and he limped over to the neighborhood, where the Saratya tribe had settled. Saratya’s sons, seeing Chavana as a thing, unknown to be human, lying on the wayside, pelted it with stones. Chavana was enraged and resented this. He sowed dissension amongst the Saratya family. He tried to find out the cause of the family disunity and inquired the shepherds nearby which they could account for. Thus he learnt that Chavana had been insulted by the pelting. Saratya could not afford to live with internal disputes within the family. The Brahmana states: “Saratya, knowing that it was the Rishi who had caused the querrels amongst his sons, took his daughter Sukanya in his chariot and apologising for what had been done, gave his daughter as peace-offering.” Saratya, given her husband’s bodily predicaments takes to prayer. The Aswins habitually wandered about the world performing cures. As a result of Saratya’s pleas to the gods, the Ashwins subsequently visit Chavana’s hermitage. They were delighted with his young wife and wished to seduce her. “What is that shriveled body by which you are lying?...leave him and follow us.” She replied that while she lived, she would not leave the man to whom her father had given her. But the Aswins were drunk in desire for her. Learning of this, Chavana had his own mandate to get cured. So he schemed with Saratya on a plan that would redeem him physically and consummate the marriage. So, when the Aswins came the second time around, she acting on her husband’s suggestion said “ You speak contemptuously of my husband, whilst you are incomplete and imperfect yourself.” The Aswins wondered what their imperfections would be. Saratya tells the puzzled Ashwins that only on condition that they make her a perfect husband young again, will she consent to tell them in what aspect they are imperfect and incomplete. The Aswins were still pursuing her, and with motive, they allowed the secret cure to take her husband to a certain pond. He was given a bath and came forth with his youth renewed. Now the deal is over and she was to turn herself in to the Ashvins. She had the perfect answer, as she said the twins were still imperfect as they were not invited to drink soma with the gods at a yajna in Krukshetra. She implied that since the Asvins had fiddled with mortal beings, the celestial gods had found them wanting and imperfect. However, the Ashwins rush to this yajna but Indra refused because, as Saratya had hinted, they had wandered among mortal men as physicians and assumed all kinds of forms and flouted divine rules of morality. It was then decreed that no brahmin would be physician for the profession deemed unclean. But the Aswins were purified and allowed to join the yajna. Another version says that Chavana started to perform a sacrifice in honor of Aswins and to cleanse Saratya of her erstwhile connections with the Ashwins. Indra was enraged and rushed an attack. Chavana created a monster called Mada. The demon tried to engulf the universe and the gods in it. Finally Indra relented and allowed the Aswins to join the immortal soma drinkers. THEME: The Aswin myth has two distinct elements: the cosmic and the human element. Historically they become blended to form a myth of the earthly beings and celestial vedic devas. The earthly elements are exposed by their medical cures and their superhuman powers to found nature as cure. The cosmological element is linked to their links with the sun and their luminous nature. The link which connects them both is the mysteriousness of nature itself, for instance, at both ends, the Sun and its light contains the effect of healing. The theme in the Satapatha Brahmana is therefore that the ‘Ashvins are two distinct formations of the same Godhead for the same purpose but representing severally Light and Power, or knowledge and will... Their mutual relation is that of a balance and harmony, neither of them can be explained by itself without the term of the other... their mutual dependence can be explained by that one secret the Madhu-honey, the delight of being in all existence which affects, supports and holds them in close harmony.’ ATROLOGY and ASTRONOMY: In astrology there is a constellation called Ashwini. Ashvini is the brightest star in the constellation of Aries. It is the first nakshtra in the lunar mansion in Hindu astrology. This corresponds to a twin headed Devatha or the twin heads of Aries. The name Ashwini is first found in Atharva Veda 19.7. Ashwini is ruled by Ketu, the descending lunar node. Ashwini is also considered to be the wife of Asvini Kumaras. Ashvini is represented wither by the head of a horse, by honey or the bee hive. Ruled by the heavenly twins, the duality of heads implies confusion sometimes and it is said that people born in the star of ashwini are sometimes given to doubts or confused thoughts. Then again, they can be intelligent and creative. In the Mahabharatha, the story is told of Madhuri, wife of Pandu. She prayed to the Ashwins and begot two children called Nakula and Sahadheva. They represented brainwork and intellect. RIGVEDA: In the Vedas, the Sun’s rays are mentioned as Ashwa, representing horse. The Ashwini-brothers, therefore impliedly refer to the physician-gods represents by the rays of Sun light before dawn. Some 57 hymns are dedicated to the Aswins who are mentioned 376 times in the Rig Veda alone. The Ashwins guided humans across the travails and obstacles in the physical, vital or mental aspects of everyday life to the supreme beatitude characterized by bliss or honey. However, they were non-doers of action and the Truth-force arose from the ocean of infinite existence. Their delight and treasures of life supreme occurs in human mentality. They effectuate in man the luminous power of impulsion needed for great action. RV 1.34.6: Ashvins are the twin divine powers whose primary function is to effect action and enjoyment. They are commonly referred to as ‘madhuman’; RV 4.45.1, full of honey, the honey of delight of existence. "Of all the Gods, they are most ready to come to man and create for him ease or bliss. RV 1.34.6 -" Hence they are called as "subhaspati," the guardians of bliss RV 1.3.1: the Ashvins are described as swift-footed guardians of bliss and abundant enjoyers. Guardians of bliss implies that they both accept bliss and bestow bliss on the human aspirants. RV 1.3.2: In the second mantra, Ashvins are described as "upholders in the intellect." RV 8.22.16: Ashvins, diligent in their tasks, children of ocean, making felicities accessible thro' the mind, finding the substance with thought; RV 8.22.16: The Ashvins obtain the divine riches beyond the reach of mind. They have the thought that knows their source. Rapid as thought, strong, speeding to the joy, Lords of plenty, with many aids for our protection. Because of their association with madhu or honey or delight of existence, they can cure all the ailments, both physical and psychological and grant longevity. RV 1.34.6: Give us thrice, O Ashvins, the heavenly medicaments. ...O Guardians of auspicious, give us the well-being of three bodies. The medicaments remove illnesses of various kinds. The words "three bodies" stand for the physical, vital and mental bodies. Ashvins bring health, youth, strength and wholeness to the physical man, capacity of action and enjoyment to the vital man and the "glad energy of the light" to the mental man. They act on the three planes of bhur, bhuvah and svar, the planes of matter, life (or vital) and mental energy. Their chariot is often described as three wheeled or three seated or three columned. "Seat" in the veda is that which supports and is synonymous with the body. The three seats refers to the three bodies of man, namely physical, vital and mental. RV 4.45.3: There are several mantrās which describe the Ashvins as the leaders of the journey. They lead the human aspirants from the present state of confusion and unhappiness to the other shore of happiness. Ashvins are commonly called as nāsatyas, the leaders of movement,derived from the word "nas," to move. ASHWINI RAHASYA: This Rashasya explains the fundamental powers of twin Ashwin gods in Tantra yoga and Ayurveda, not just as great divine healers, but also possessing several great powers. Ayurveda is celestial medicine and the Soma, the Vedic god is also the doctor in the Vedas. The Aswins are in possession of Soma-vidya- the wisdom of Soma and this was taught to them by the seer Dadhyak of the Atharvan family. Soma himself is the power of the Vedic Gods, and also the divine drink, Sura or wine. In Yoga, it refers to the manas-mind; vidya-wisdom and ojas-vigour. Soma is also the Crown Chakra or region at the top of the skull in Yoga, associated with ananda or divine bliss. Indeed Soma is Rasayana, which in ayurveda is a healing fluid. The term Rasayana is translated to mean rejuvenation fluid. Rig Veda.VII.68.3: The relationship of the Ashwin goods with the Vedic or Hindu Sun-God Surya is well-known, and Surya himself is said to be the wealth of the Ashwins, relating to his own healing powers, and as the Self or Atman. The Self or Atman in Hinduism pervades all, and is hence the integral part of the ‘inner healing’ processes. DUALITIES: The twin Ashwin gods also represent certain dualities in Yoga such prana-prane or breath.They also relate to Apana and Udana vayus which means down and up-moving breaths; RV 2.39.5, which compares them to two winds; hence udanavayu and apanavayus or up-moving and down-moving breaths, but also the two eyes and hands. The other dualities are Sun and Moon; Agni- fire and Soma-water. Ida and Pingala nadis are the left and feminine and right and solar “yogic channels” in the yogic or subtle body. Ida, being feminine relates to the moon, waters and hence to Soma. The Right or Pingala relates to the masculine, and also to the sun or solar currents and hence to the Sun-God Surya and also the Fire-God Agni. Yogi Ananda Saraswathi  LORD SUDARSHANA.
He is the chief deity of the powerful Sudarshana Homa. He is a manifestation of Lord Vishnu depicted holding the Sudrarshana Chakra on his rear right hand. In the other three, Lord Vishnu holds a Shanka-conch, Gada-mace and Padma-lotus. Vishnu uses his mighty weapon ‘Chakra’ to grant immediate relief to the sufferings of his devotees. It is a weapon to destroy the enemy and among all of Lord Vishnu’s weapons, the sudarshana is a mobile instrument. It implies that Lord Vishnu is the keeper-owner of celestial bodies in the three lokhas. Lord Sudarshana is considered to be the first step in the bhakti path towards God realization. Lord Sudarshana is known as Chakarth Thalzhvaar in Tamil. This brings the meaning ‘Sage of the Wheel.’ Lord Sudarshana is also worshiped as Paramapurusha and Ayudhapurusha. SUDARSHANA CHAKRA. In Tamil ‘Sudarshanam’ means ‘divine vision.’ The literal meaning of the Sanskrit word Sudarshana is "Vision of which is auspicious". It is a combination of the words "Su" which means "Divine" and "Darshana" which means "Vision". The root words of Chakra are ‘chruhu’ meaning movement and ‘kruhu’ meaning ‘to do.’ Put together chakra means something which is mobile. By implication, the chakra is not only a weapon of distruction but is regarded by Hindus to be one that helps clear the path of spiritual and bhakti persut to Moksha. Therefore, the Sudarshana Chakra is the “Holy Wheel Weapon of Mahavishnu. Among its descriptions, Sudarshana chakra is said to contain 108 serrated blades or edges. These blades seek out evil and destroy them. Among Vaishnavites, Sudarshana Chakra is not only symbolic of Mahavishnu, but by itself, an object of worship also. Contrary to popular belief, the chakra is not thrown. It is aimed at the enemy with manasa-power or will power. It is said to be only the size of a thumb-print, rotates very fast as it leaves Lord Vishnu. It carries with it the tremendous occult and spiritual energy of Lord Vishnu. In his avatars, Lord Vishnu hands over the Sudrshana Chakra to Sri Krishna when the Lord advents to fight unrighteousness. VISHNU PURANA: Legends have it that the daughter of Viswa Karma, the Architect of the God’s, was married to the sun God and she left him because of his immense heat. It seems Viswa Karma put Sun God in a cage and churned him to reduce his heat. The heat was reduced and Sudarshana Chakra, Trishoola and Shakthi, respectively the weapons of Lord Vishnu, Shiva and Subrhamnya were born out of the churning. Sudarshana Chakrawas elevated to an independent deity in the name of Lord Sudarshana or Chakrath Thalzhwar. The Tamil name is attributed to the Vaishnavite saint Sri Ramanujacharya. Often, Vaishnavite bhaktas refer to the acharya as Chakrathazhwar, or the Sage of the wheel. In the bhakti path, this is acceptable also. SHIVA PURANA: This Purana gives a differing version on the origins of the Sudarshna Chakra. Celestial gods were suffering in the hands of asura and demonic attacks. So they seek out Lord Vishnu to defeat the demons. Vishnu admits his shortcoming and informs the gods of revering Shiva for a special weapon. When the entourage approached Shiva in the Kailash, the Lord was in absolute trance. No-one dared disturb His meditation other to to pray to him for salvation. Lord Vishnu prayed to Shiva for hundreds of years; chanting his name devotedly. With each chant, he also offered a lotus bloom and altogether, a thousand flowers were offered. Shiva was still rapt in trance. Even Mother Parvathi would not go near him. The Gods and Lord Vishnu were rendered helpless. Finally Lord Shiva came out of his meditative state. Lord Vishnu jumped with joy and out He went to collect a thousand lotuses to ask Shiva for boon to eradicate the asuras. Lord Shiva was decided in offering the boon but he wanted to play a little trick on Vishnu. The Trinity often play this ‘hide and seek’ among themselves also. Shiva secretly pulled off one flower making a default of the thousand lotuses. When the prayer time came, Lord Vishnu, offered the flowers and at the end He realised that one flower was missing. Without any hesitation whatsoever, he plucked out one of his eyes and placed before Lord Shiva. The Lord was pleased and gave him the Sudarshana Chakra boon. “I will give you disc for all times” said Lord Shiva. SUDARSHANA HOMAM: This homam is not restricted to Vaishnavites but rather a general homam. It is performed to eliminate any negative powers or vibrations. It is a powerful general homam conducted for longevity, health, acquiring knowledge, and removing any obstacles in life. It is said that one Sudarshana Homa is equivalent to ten yagnas of other kind. Genrally, energy levels are improved with Sudarshana Homam. SUDARSHANA MANTRA : “‘Om Sudharshanaya Namah” Other popular mantras of Lord Sudrashana are Sudarshnana Gayatri and Sudarshana Ashtakama are popularly chanted mantras associated with Lord Sudarshana Chakra. These Mantras are commonly chanted by all Hindus. SUDARSHANA GAYATRI: Sudarshana Gayatri Mantra or Sudharsana Gayathri is a powerful prayer used to invoke Chakrath Thallzwar and His divine wheel.Sri Sudarshana Gayatri Mantra Lyrics: “Sudarshanaaya Vidmahe; Maha Jwaalaya Deemahi; Thannach Chakrap Prachodhayaad.” SUDARSHANA ASHTAKAM: This Ashtakam is dedicated to Lord Sudarshana, symbolic of Mahavishnu’s chakra. It was composed by Vedanta Desika. It is believed to fulfill reasonable desires and remove any obstacles in life because of the glorious boon granting powers of the Lord Sudarshana. Vedantha Desika is one of the greatest Vaishnana poet-saints after Sri Ramanuja. Though there were several great teachers in the Visishtadvaitha devotees, the title ‘Desika’ meaning teacher is affixed to denote Vedantha Desika. Pratibhatasreni Bhishana, Varagunasthoma Bhushana Janibhyasthana Taarana, Jagadavasthaana Karana, Nikhiladushkarma Karsaana, Nigamasaddharma Darsana Jaya Jaya Sri sudarsana, Jaya Jaya Sri Sudarsana. Victory and Victory to you, oh, Sudarshana, Victory and Victory to you, oh, Sudarshana, Who is fearsome to hoards of enemies of devotees Who is ornament for all blessed actions, Who helps one to cross sea of samsara, Who stabilizes the entire universe, Who cuts off accumulated sins of bad actions, And who teaches righteous conduct. Subhajagadrupa Mandana, Suraganathrasa Khandana Satamakabrahma vandita, Satapatabrahma Nandita , Pratitavidvat Sapakshita, Bhajata Ahirbudhnya Lakshita Jaya jaya Sri Sudarsana, Jaya Jaya Sri Sudarsana. Victory and Victory to you, oh, Sudarshana, Victory and Victory to you, oh, Sudarshana, Who is the ornament of him who is Lord of universe, Who removes the fear of all asuras towards devas, Who is worshipped by Lord Brahma and hosts of others, Who is worshipped by Sat Pada Brahmana, Who is on the part of devotees for overcoming contestants, And who is worshipped by Lord Shiva. Sphutata -Dijjaala Pinjara, Pruthutarajwaala Panjara Parigata Pratnavigraha, Padutaraprajna Durgraha, Praharana Grama Manditha, Parijana Thraana Panditha Jaya Jaya Sri Sudarsana, Jaya Jaya Sri Sudarsana. Victory and Victory to you, oh, Sudarshana, Victory and Victory to you, oh, Sudarshana, Who is surrounded by resplendent light like a halo, Who is surrounded by forms of Vishnu, Who is difficult for even great scholars to grasp, And who helps devotees to cross problems. Nijapatapreetha saddgana, Nirupathispeetha Shad Guna Nigama NirvyuDa Vaibhava, Nijapara Vyuha Vaibhava, Hari Haya Dweshi Daarana, Hara Pura Plosha Kaarana Jaya Jaya Sri Sudarsana, Jaya Jaya Sri Sudarsana. Victory and Victory to you, oh, Sudarshana, Victory and Victory to you, oh, Sudarshana, Who is firmly attached to righteous people, Who is the natural home for six good assets, Who took the form with a horse’s neck, And who was the reason for destruction of the cities by Shiva. Dhanuja visthaara Kartana, Janitamisraa Vikartana Dhanujavidya Nikartana, Bhajatavidya Nivatana, Amara drushtasva Vikrama, Samara Jushta Bramikrama Jaya Jaya Sri Sudarsana, Jaya Jaya Sri Sudarsana. Victory and Victory to you, oh, Sudarshana, Victory and Victory to you, oh, Sudarshana, Who destroys the spread of asuras, Who removes the sorrows of birth, aging and death, Who wins over the art of war of asuras, Who removes the false knowledge from his devotees, Whose valour is praised by devas, And who rotates in various ways in a war. Prathimukhaaleeta Bandhura, Pruthumahaheti Danthura Vikatamaaya Bahishkrutha ,Vividhamaalaa Parishkrutha , Sthiramahaayantra Tantritha ,Dhruta Daya Tantra Yantrita Jaya Jaya Sri Sudarsana , Jaya Jaya Sri Sudarsana . Victory and Victory to you, oh, Sudarshana, Victory and Victory to you, oh, Sudarshana, Who appeared with a fast forward gait, And whose gait appeared very pretty, Who is surrounded by several weapons, And expels the illusions sent by enemy in case of war, Who decorates himself with several garlands, Who wears mercy and blesses devotees, Who worship him through tantra and yantras. Mahita Sampath Sadhakshara ,Vihitasampath Shatakshara Shatarachakra Pratisishtita ,Sakala Tattva Prathishtita , Vividha Sankalpaka Kalpaka,Vibhudhasankalpa Kalpaka Jaya Jaya Sri Sudarsana, Jaya Jaya Sri Sudarsana . Victory and Victory to you, oh, Sudarshana, Victory and Victory to you, oh, Sudarshana, Who gives wealth of salvation to those who, Chant your six lettered mantra, Who gives incomparable wealth to those who, Chant your six lettered mantra, Who is available in yantra of six corners, Who is a form in which all knowledge exists, Who is able to complete all deeds that you take up, And who is the kalpaka tree fulfilling all wishes. Bhuvana Netra Trayeemaya , Savanatejastrayeemaya Niravadhisvaadhu Chinmaya, Nikhila Sakthe Jaganmaya , Amita Viswakriyaamaya,Samitavishvagbhayaamaya Jaya Jaya Sri Sudarsana ,Jaya Jaya Sri Sudarsana . Victory and Victory to you, oh, Sudarshana, Victory and Victory to you, oh, Sudarshana, Who is the three Vedas which are the eye of the world, Who is the form of the three fires of yagas, Who is the eternal knowledge of true knowledge, Who is a form of the power of universe, Who is accomplisher of deeds that you take up, And who destroys all fears occurring in the world. Verse 9: Phala Sruthi Dwichatushkamidam Prabhoothasaaram patathaam Venkatanayaka Praneetham , Vishamepi Manorata: Pradhaavan na Vihanyeta Rataangadhuryagupta : . This octet which fulfills all desires, Which gives the inner meaning of Lord Sudarshana, Composed by Venkata Natha, if read, Would fulfill desires, remove obstacles, Because of the glorious boon granting powers of the Lord. Hari Om. Yogi Ananda Saraswathi  Agastya Curses Indradyumna
Srimad Bhagavatam 8th Canto SB 8.4.6: Because Gajendra, King of the elephants, had been touched directly by the hands of the Supreme Personality of Godhead, he was immediately freed of all material ignorance and bondage. Thus he received the salvation of sārūpya-mukti, in which he achieved the same bodily features as the Lord, being dressed in yellow garments and possessing four hands. SB 8.4.7: This Gajendra had formerly been a Vaiṣṇava and the king of the country known as Pāṇḍya, which is in the province of Draviḍa [South India]. In his previous life, he was known as Indradyumna Mahārāja. SB 8.4.8: Indradyumna Mahārāja retired from family life and went to the Malaya Hills, where he had a small cottage for his āśrama. He wore matted locks on his head and always engaged in austerities. Once, while observing a vow of silence, he was fully engaged in the worship of the Lord and absorbed in the ecstasy of love of Godhead. SB 8.4.9: While Indradyumna Mahārāja was engaged in ecstatic meditation, worshiping the Supreme Personality of Godhead, the great sage Agastya Muni arrived there, surrounded by his disciples. When the Muni saw that Mahārāja Indradyumna, who was sitting in a secluded place, remained silent and did not follow the etiquette of offering him a reception, he was very angry. SB 8.4.10: Agastya Muni then spoke this curse against the King: This King Indradyumna is not at all gentle. Being low and uneducated, he has insulted a brāhmaṇa. May he therefore enter the region of darkness and receive the dull, dumb body of an elephant. SB 8.4.11-12: Śukadeva Gosvāmī continued: My dear King, after Agastya Muni had thus cursed King Indradyumna, the Muni left that place along with his disciples. Since the King was a devotee, he accepted Agastya Muni's curse as welcome because it was the desire of the Supreme Personality of Godhead. Therefore, although in his next life he got the body of an elephant, because of devotional service he remembered how to worship and offer prayers to the Lord. SB 8.4.13: Upon delivering the King of the elephants from the clutches of the crocodile, and from material existence, which resembles a crocodile, the Lord awarded him the status of sārūpya-mukti. In the presence of the Gandharvas, the Siddhas and the other demigods, who were praising the Lord for His wonderful transcendental activities, the Lord, sitting on the back of His carrier, Garuḍa, returned to His all-wonderful abode and took Gajendra with Him. from Shiv Chanda FB  PUSHAN, SUN GOD.
The name of this deity is said to derive from the verb ‘pusyati’ literally meaning ‘cause to thrive’ so his name means one who causes people to thrive. Many hymns are addressed to Pushan and sometimes in connection with Indra. He is praised in eight hymns in the Rig Veda. Some of these hymns appeal to him to guard livestock and find lost livestock. His chariot is pulled by goats. Sometimes he is described as driving the Sun in its course across the sky. He seems to represent the sun as a guardian of flocks and herds. According to Vishnu Purana, Pushan is one of twelve Aditi’s sons. Aditi is the Mother of the Gods. She represent the boundless heavens and known to be the supporter of the sky, sustainer of the earth and sovereign of the world. There is a general confusion of listing down her children. Originally it was numbered seven but later increased to twelve, to represent the sun in the twelve months of the year. They are Surya, Aryama, Pushan, Tvashta, Savita, Bhaga, Dhata, Vidhata, Varuna, Mitra, Indra, and Lord Vamana. It is said that Aditi cherished the first seven as the eighth was born as a shapeless lump. But that was taken up by the divine artificer and from it molded out Vvasvat. The remaining lump fell to earth and became elephants. DEPICTION: Pushan or Pusan is a Vedic solar deity and one of the Adityas. His individuality is vague and his anthropomorphic traits are scanty. He wears braided hair and a beard. He is the god of meeting. Pushan was responsible for marriages, journeys, roads, and the feeding of cattle. He was the conductor of souls to the other world. He protected travelers from bandits and wild beasts, and protected men from being exploited by other men. He was a supportive guide, a "good" god, leading his adherents towards rich pastures and wealth. He carried a golden lance, a symbol of activity and signifying his constant movement. He is seen as riding in a chariot pulled by goats, and is sometimes made a sort of sun god, hauling the sun in its course across the sky. ‘With his golden aerial ships Pusan acts as the messenger of Surya. He moves onward observing the universe, and makes his abode in heaven. He is a guardian who knows and beholds all creatures. As best of charioteers he drove downward the golden wheel of the sun. He traverses the distant path of heaven and earth; he goes to and returns from both the beloved abodes. He conducts the dead on the far-off path of the Fathers. He is a guardian of roads, removing dangers out of the way; and is called 'son of deliverance' - vimuco napat. He follows and protects cattle, bringing them home unhurt and driving back the lost. His bounty is often mentioned. 'Glowing' - aghrni is one of his exclusive epithets. The name means 'prosperer', as derived from pus, cause to thrive. The evidence, though not clear, indicates that Pusan was originally a solar deity, representing the beneficent power of the sun manifested chiefly in its pastoral aspect.’ His sister, Dawn is the avatar of the Sun, and is often referred to as his lover, so his pulling of the sun can be seen as an ornate courtship ritual, as well. Pushan is depicted as having no teeth, most often explained as the result of a fight with Rudra or Shiva. TOOTHLESSNESS: Offerings to Pushan are usually gruels of some sort, because he has no teeth. Pushan’s toothlessness is given as two parallel fact accounts. How did he get his tooth knocked out to the extent he feeds on gruels? This gruel is called ‘karambha’. Apparently either one of Vedic Rudra or Puranic Shiva caused this. TAITTIRIYA SAMHITA: According to a narrative found in the Taittiriya Samhita, Rudra was excluded from a certain sacrifice. This is the famour Daksha’s yagna involving Sati. He was not in the invitation list despite being a major vedic deity. Thus, in anger, pierced the sacrifice with an arrow to ventilate his frustration. It was then that Pushan attempted to eat a part of the yagna oblation. The arrow it him in the mouth and his teeth was shattered completely. DKSHA’S YAGNA: The later versions of this narrative are found in the Ramayana, Mahabharata and the Puranas. This is more a direct assault. The Brahma, Vishnu, Shiva competition to Supremacy is an age old plot. In the Mahabratha version, Brahma and Vishnu were invited by Daksha to participate in the horse yagna. Rudra or Shiva was angry because his father-in-law, Daksha, the sacrificer, did not invite him. Shiva pierced the offering with an arrow and thereby inspired such fear in the gods and sages that the whole universe quaked. Shiva then attacked the gods, putting Bhaga’s eyes and kicking Pushan in anger, knocked out his teeth as he was eating the oblation. The alternative story in the Ramayana is Shiva causing Pushan to break his teeth on the arrow embedded in the offering. It took some time for the gods to calm down. They then acknowledged Shiva as the Lord and refuge. The Puranic versions of the myth introduces Brahma as the true rival, even-though there is the dispute with Vishnu for supremacy. One Puranic account is where Shiva hurls the Pinaka, his blazing lightning trident, which destroys Daksha’s sacrifice held in honour of Vushnu. The Pinnaka struck Vishnu’s breast. Narayana hurls it back with equal vigour at Shiva. Battle flairs up between Rudra and the gods and Brahma and few other intervene. In the course, Pushan’s teeth gets knocked-off. The rage is halted at Brahma’s instance. In another version, the Shiva Purana and the Linga Purana, there is more violence. This is a Shiva-Parvati account. Parvati tells Shiva that he has been excluded from the yagna. Shiva gets enraged. Virabhadra, is created by Shiva from a lock of his matted hair. He is the ‘fire of fate’ whose looks and powers were terrifying. He was sent with an army of demi-gods to break up the sacrifice. These creatures broke up the sacrifice, causing the mountains to totter, earth to shake, winds to roar and sea to be disturbed. Indra was trampled; Yama’s staff was broken; Mitra’s eyes were dug out, Pushan’s teeth was knocked out; Chandra was beaten; Agni’s hands were cut off. Daksha’s head was chopped and later reinstated by the competing Vishnu. In Shiva Purana Daksha and the Gods admit to Shiva’s supremacy. In the Vishnu based Puranas, apparently Vishnu seized Shiva’s throat and forced Shiva to desist and acknowledge him as his Shiva’s master. Each sage tells his version of the competition. But Vishnu Purana acknowledges Pushan as one of the Adityas. In any event, there is a saying in Tamil, the mouse-deer gets trampled when the lion fights with the tiger. Here, Pushan got his teeth knocked out. He was not the only one having this fame. In Greek mythology, Eurynome has his teeth verily removed by Ophion’s jealous rage. VEDAS: The Rig Veda speaks of Pushan and the sun twice, in hymns 1:42 and 6:55, when it says: Come, burning child of the unharnessing, be for us the charioteer of order, best of charioteers, lord of great wealth; you are a stream of riches, a heap of gold. Pushan, who uses goats for horses in his chariot, the lover of his sister, the brother of Indra. The following is a specimen of the hymns addressed to Pushan in the Rig-Veda Book 3. Chpt 2: “Conduct us, Pushan, over our road; remove distress, son of the deliverer; go on before us. Smite away from before us the destructive and injurious wolf which seeks after us. Drive away from our path the waylayer, the thief and the robber. Tread with thy foot upon the burning weapons of that deceitful wretch, whoever he be. O wonder-working and wise Pushan, we desire that help of thine wherewith thou didst favour our fathers! O god, who bringest all blessings, and art distinguished by the golden spear,make wealth easy of acquisition! Convey us past our opponents; make our paths easy to travel; gain strength for us here. Lead us over a country of rich pastures; let no new trouble (beset our) path. Bestow, satiate, grant, stimulate us; fill our belly. We do not reproach Pushan, we praise him with hymns; and we seek riches from the wonder-working god.... May we, O Pushan! meet with a wise man who will straightway direct us and say, 'It is this.' May Pushan follow our kine; may he protect our horses; may he give us food. . . . Come hither, glowing god, the deliverer, may we meet." STATIONS: As one of the adityas, Pushan nourishes both the yajamanas and the Earth. Urdhvam ayatanam – the home of the Gods is high above. However their main stations or fields of action differ accordingly. The highest abode is that of Indra, Lord of the Divine Mind; thus Svar is the Mind station. Agni, Godof Fire is stationed on Earth. The Maruts are the Life-world, so there is the Mid-region. Other Gods preside in their respective stations to carry on their activities. Now, Pushan, belongs to the Earth station because he is also the Lord of Mother Earth; supports and nourishes her. When he nourishes by his Aditya power, the outer Earth-field or the physical matter and the inner physical consciousness, he is himself nourished. Then Usha the Goddess of Dawn of higher Consciousness is manifest. According to RV 10.85.14, when Ashvins espouse Usha, he adopts these health-givers who nourish as parents. Thus nourihsed, Pushan Aditya showers his bounty on Indra also and becomes his brother: RV 6.55.5 and ultimately becomes brother of Earth and the space – stations divided into quarters: RV 6.58.4. However Mantra 1.23.15, sings the Glories of the Six Worlds “The six worlds are the seven worlds excluding the earth, the station of the sacrificer. Just as a farmer collects the grain and feeds it to the bulls repeatedly, similarly Pushan attains to the glory of the six worlds other than earth and brings this glory to the sacrificer again and again.” PUSHAN MUDRA: This mudra is dedicated to Surya, Sun God and the God of Nourishment. The position of the fingers in the mudra signifies accepting and receiving with one hand and letting go with the other. This mudra is said to assist digestion. Pushan mudra also helps detoxification and elimination by stimulation of the brain. It intensifies breathing and therefore the absorbtion of oxygen and release of carbon dioxide in the lungs. ASTRONOMY: Pushan marks the beginning of the Path which is the Path of the Gods or the solstice. The hymns of the first book of the Rig Veda relates the months to Pushan: RV 1.23.13-15 “Radian Pushan, drive back like a lost cow him whose field is light, the support of Heaven. Radiant Pushan found the king, hidden in secret, whose field is light. And to me with the Moons he pours our six conjoined, as one who ploughs with oxen the grain.” This verse refers to the six double months or seasons of India. It also refers to the Moon whose filed months begin with Chitra, for the lunar constellation Chitra would mark the summer solstice when Revati, the constellation ruled by Pushan would mark the winter solstice. In Vedic mythology, Pushan and Ashwins both marry Surya Savitri, the Sun Goddess, identified with Sun at the winter solstice. Pushan rules the two days that are identified with the northern and southern course of the sun. Hence the marriage of the Sun Goddess to Pushan and Ashwins should mark the point between Revati and Ashwini. REVATHI NAKSHATRA: Revathi is the nakshatra where the moon finishes his journey to embark on the next. It is said to be the opulent nakshtra. Revati bids it goodbye and assures a safe joueney ahead. The same symbolism os also used for people born in this star constellation. They embark from this life to next with ease and comfort. This nakshtra is ruled by Pushan. The Nakshtra grants them prosperity and bids them farewell in the time of their death to reap the karmic rewards in their next life. Revati is governed by Pushan, the nourishing form of the Sun God. It has the power of nourishment symbolized by milk or kshiradyapani shakti. Its basis above is the cows. Its basis below are the calves. These three bring about the nourishment of the entire world. Revati creates abundance through providing proper nourishment. It helps all people in their efforts. Pushan is the lord of cattle and the lord of the paths. He leads, protects and gathers the herd in their movement, particularly to new pastures. In this way he also protects the soul in its journey to the next world. Hara Hara Mahadeva. Yogi Ananda Saraswati |
Trishula Sandra Das
Bhakti Masala Blog Practitioner of Jyotish, Yoga Tantra, Ayurveda, Shakti Sadhana, Bhakti Yogi for 40 years. ~ VedicAstrologer ~ ~ Researcher East & Western Wisdom, Past Life Regression, Mysticism ~ ~ Mind Body Soul~ Believer in Love, Humanity, Peace, freedom & Soul Mates ~ Baul Scholar ~ ~ Qigong Master ~ ~ MOTHER ~ #Bhakti #BhaktiYoga Archive
September 2021
Trishula Das 
Various Authors... 
October 2012
-Babukishan with the Patnaiks from San Diego -Amar Monar Manush "My Soul Mate" -God the Absolute -Lord Sarabeswarar -Sir John Woodroffe -Chakravaka -Ashvin's -Lord Sudarshana -Agastaya's Curse -Pushan -Film of Ramakrishna -Agori Om Nama Sivaya 4 types of Karma -Narashima -Ishvara -Ram -Tao the Way -Kabalam Padam -Sri Ramakrishna Says -Nectar of Immortality, -Sanatan Dharma vs Hindu -Pancha Tantra Agamas -Prajapati -[Scriptures of Sanatan Dharma] -Virabhadra -Gajendra Moksha -6 Indian Philosophy's -Ganapathi Tantra -Why Indian Philosphy ? -Rudra -Pitru Paksha Sept 2012 -About Kashmir Shaivism -Kashmir Saivite Masers -In Defense of Sanskrit -Karaikal Ammaiyar -Kirhna is immersed in Radharani's consciousness Sambhavamy Atma Mayaya -Shiva and his Trishula -Lord Hanuman -Indian Philosophy -Shiva the Pure One -Lord Narayana -Nandi -Calcutta Ganesha -Kali Puja Calcutta early 1900 -Krishna Siddivanayak Ganesha -Ganesha -Saraswvati in the Ocean in Bali -Vivekanananda 1893 -Mahashakti Strotra -Lord Chitragupta -Devi & Deva Vehicles -Ganesha -Dharma & Truth -Shiva -Hanumanji Rare Panchatytcum Image -Shiva & his army -Lord Kubera -SadaShiva -Lord Shiva -Lord Nataraja -Lord Indra =============== July 2010 -Times of India- Babukishan Leader of the Modern Bauls January 2011 -Baul 101 -Baukishan, making Baul History -Makara Sanskranti, Baul, Joydev Mela -Bangla Washington Radio interview with Babukishan -Baul Instruments February 2011 -Mystic Gold Baul Song -Baul History March 2011 -What is Lineage April 2011 -Baul 101 Part 1 May 2011 - Baul 101 Part 2 July 2011 -The Rasa Lila Mystics -Baul is... January 2012 -Story about Bauls -Surrender to Ma Durga -Why say Jai Ma?? -What is an authentic Teacher? -Indigenous People -Documentary link on the Ganges River by BBC -What is Sahajaya -Bauls are Bird people.. -Babukishan a Ramakrishna Monk for 12 years.. -Rabindranath Tagore and Nabani Das Khyeppa Baul -I have become a Mad women..poem by Trishula -Jyotisha Musings -Ananadamayi Ma -Gour Chand Hospital -Baul Part 1 ~ Hanuman Chalisa produced music Composed by Babukishan -Baul Part 2 -Babukishan Bowery Poetry Club -Bauls are not Gypsy's -Baul song -Gosai Das Baul Lineage -WHO IS BABUKISHAN AKA KRISHNENDU DAS BAUL - Begging for Prema -Jemon Beni Temni Robe -Book on Babukishan's Life -Baul Song -Nabani Das Khyeppa Baul -Hansaraj 1976 film -Radharani Dasi and her husband Gopal Das Baul -Statue of Nabani Das Baul -Raikamal Film -Roots of Baul -Mirror of the Sky -Nimai -Vaishnava Baul more than a Phd... -Hridmajhare Rkhbo -BHAVA -Babukishan Author of 3 books on Baul -O Senseless Heart -Nabani Das Baul -Bengali Kali Ma and Lord Shani Photo -My Forest Yoga -Your Feet -Ganesha's qualities February 2012 Bauls are thousands of years old.. ancient March 2012 -What is Lineage April 2012 -Baul 101 Agora National Part 1 May 2012 -Ramakrishna Says.. -Ramakrishna Says.. -Rudrasha's -Swami Samath Maharaj -Nityananda of Ekkchakra, Nitai was a Vaishnava Baul -Nabani Das Baul the Mirror of the Sky -Swami Vivekananda's Mother -Ramakrishna 1887 -Sarada Maaa -Baul Song What is after death? -Ancient Vimanas Flying Machines -Subtle picture of fire Puja -Fire Puja -Kali Kali Namaha by Babukishan -Saturn Lord Sani in India -Vivekananda -Ramakrishna -Nabani & Sahajaya -Baul Song -Chapter 1 Avadhuta Gita -Why we shout when angry -Mandukya Upanishad -Lord Vishnu -Sarasvati Ma -Nabani & Tagore -Concept of Love in the Puranas -Bhuveaneshavari Maa Devi -Baul song by Babukishan -Babukishan in Haridwar -Vimanas Ancient Flying machines....cont'd -Ananadmayi Maa June 2012 -Radha worships Krishna as Kali -Oral Tradition -Vishnu -Radha/Krishna Kali -Rabindranath Tagore -Babukishan was a monk in the Ramakrishna order for 12 years -Tagore Said.. -Vedic Space ships.. -Joydev Gita Govinda Kenduli and the Vaishnava Bauls -Ananadamayi Ma -Kali Ma Video -Nabani Das Baul & Indira Gandhi -Shiva Lord of Tantra and Yoga -Vaishnava Bauls and Shiva/Kali -Shri Monhananda Brahmachari -Chanakya July 2012 -Sadhu's -Rules for being Human -Ramakrishna -Vishnu the preserver -Nataraja -Hanuman -Guduri -Nabani Das Khyeppa Baul -Sacred Ash -Vaishnava Baul Lineage -Brahma -Dakinishwar Temple Calcutta -Hanumanji -Ganapathi is modern with his computer -Vivekananda in America -Old Dakinishwar Temple -Ramakrishna's Bed August 2012 -Photo of Nabani Das Baul taken by Rabindranath Tagore -Shaiva Tantra -A tribute to Sitaram Das Omkarnathji -Sitaram Das Omkarnath & Ananadamayi Ma & Purna Das Baul -Ganpathi and Kali -Kamakhya Ambubadachi Mela -What you reject you attract -Old Cherokee saying..... -12 Jyotirlinga's Shrines in India -Ramakrishna -Old Kamakhya Painting -Krishna/Kali -Krishna/Kali 1800's -Chandika Old Painting -Chaitanya Leela 1895 -Yugala Murti -Kali Ghat 1890's -Jagannatha 1895 -Krishna 1895 -Krishna & Gopi's 1880 -Gaura Avritai Nitai Sundar Sri Nityananda -Sada Bhuja Gauranga -Vedas -Saiva Tantra -Maithuna Tantra the most misunderstood. -Rare picture Sept 2012 -About Kashmir Shaivism -Kashmir Saivite Masers -In Defense of Sanskrit -Karaikal Ammaiyar -Kirhna is immersed in Radharani's consciousness Sambhavamy Atma Mayaya -Shiva and his Trishula -Lord Hanuman -Indian Philosophy -Shiva the Pure One -Lord Narayana -Nandi -Calcutta Ganesha -Kali Puja Calcutta early 1900 -Krishna Siddivanayak Ganesha -Ganesha -Saraswvati in the Ocean in Bali -Vivekanananda 1893 -Mahashakti Strotra -Lord Chitragupta -Devi & Deva Vehicles -Ganesha -Dharma & Truth -Shiva -Hanumanji Rare Panchatytcum Image -Shiva & his army -Lord Kubera -SadaShiva -Lord Shiva -Lord Nataraja -Lord Indra October 2012 -Virabhadra -Gajendra Moksha -6 Indian Philosophy's -Ganapathi Tantra 
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