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Sharada Maa

9/30/2012

GODDESS SHARADA OF SRINGERI. Centuries ago a great acharya walked the four corners of India. He was a divine visionary, a God-man. He addressed the then confusions in the scriptures and those created
by deluded minds. He took it upon himse...lf to promote the growth of Sanatana Dharma in
the face of intrusion by other faiths and religious practices an rituals. Such a soul was none other than Adi Sankaracharya. He established four sacred institutions called Sankara Mutts. The first if these mutts is in Sringeri. Its main temple is that of Siva who’s called Candramoulisvara and also has a temple
for Goddess Saraswati who is called as Goddess Sharada. Of note, Candramoulisvara in Chidambaran represents the the resplendent kundalini. Mahaperiyavaa prayed to Candramouliswara and Tripurasundari also.

Sringeri Mutt is on the banks of the Tunga River in Chikmagalur district in Karnataka state of South India. Apparently Shankaracharya, given his short life span of 32 years, resided in Sringeri and took to teaching there for twelve years. Sringeri Mutt is popularly known as the Jagadguru Sri Shankaracharya Mutt
of Sringeri or Sri Sringeri Sharada Peetam. From the period of Sri Vidyaranya, the preceptor of the Vijayanagara Empire, the Acharyas of the Sringeri Sri Sarada Peeta are revered as Karnataka Simhasana Prathishtapanacharyas. Traditionally and according to the guru parampara, the head of the mutt is
venerated as Jagadguru.

Sri Sureshwara, the first Acharya of Sringeri Sarada Peetham was known as Mandana mishra in his Purvashrama. Because he was the most respected of Acharya's disciples, the other three amnayas also hold
great regard for Sringeri Peetham. Acharya established Sri Saradambal on Srichakra Peetham and named Sureshwaracharya as the Jagadguru of this Peetham. Sri Sureshwara is the author of many works like Naishkarmya Siddhi, Manasollasa, a commentary on Acharya's Dakshinamurthy Stotra, Vartikas on Acharya's
Taittariya and Brihadaranyaka Bhashyas and Panchikarana Vyakhyana. He lived as the head of the Peetham for more than seventy years and propagated the knowledge of Advaita in all directions. He also had many disciples from northern India. He attained Siddhi in A.D. 773. His Samadhi is located to the right of the present
Sarada temple and an idol of Sureshwaracharya has been placed on the Samadhi. The present acharya is Sri Sri Jagadguru Shankaracharya Sri Sri Bharati Tirtha Mahaswamiji avargal.

GODDESS SHARADA DEVI is Guru Rupini; through the person of the Jagadguru, She dispenses Her Grace. She is the Goddes of Learning. She is the embodiment of all three Shaktis. Adi Sankaracharya describes Goddess
Sarada as Brahmavidya which is identical to the Incommensurable Brahman Itself. Mother Sharada transcends the three qualified conceptions, known as Trimurtis, and their corresponding Saktis being Mothers Saraswathi, Lakshmi and Ishwari. Thus at Sringeri Mother Sharada reigns as a single deity. Pujas to venerate are
done reciting Adi Shankara’s Lalitha Sahasranama. She is also known as Sri Sharada Parameshwari.

DEPICTION: In Saradamba Temple in Sringeri, Goddesses Sarada Devi is enshrined seated on the Sri Chakra Peetham, holding a Japa Mala. In Her upper right hand with A parrot is perched on her upper right
hand. The lower right hand shows Chinmudra. While the upper left hand holds the Amrita Kalasa, the lower left hand has a book. Mothers depictions are spiritually symbolical. The Amrita Kalasa represents Immortality, the book signifies Supreme Knowledge, the rosary signifies the subtle Aksharas or Bijas
from which the gross forms of the Universe emanate, the Chinmudra stands for the awareness of the identity of the Jiva with the Brahman. It is believed that the original image of sandalwood was installed by Adi Sankaracharya was somewhere in
the 14th century with a golden image of Mother.

TEMPLE: The Sharadamba temple is over 700 years old and was built at almost the same time as the
Sharada Mutt. The temple since then has undergone several renovations and the present renovated temple is in the south Indian Dravidian architectural style. There are also shrines to Shakti Ganapati and Bhuvaneswari here. There is also a shrine to Aadi Sankara here. Each Friday witnesses the procession of Saradamba
in a silver chariot around the temple. This processional deity of Mother is enshrined in southern prakaram. The Navaratri festival season also witnesses processions of the processional image of Saradamba. Also in this temple are shrines to Shakti Ganapati, Mahishasuramardini and Rajarajeswari.

The sanctum and the small hall in front of the temple are enclosed in a fine cabinet of polished granite and surrounded by a spacious single corridor. In the front, there is a pillared hall with exquisite carvings. The temple plan is such that the Goddess is visible even from beyond the entrance. A stone gopura adorns the
entrance. In the front mandap, the beautiful images of Rajarjeshwari and Mahishasuramardhini are eye-catching.

ADVAITA VEDANTA: Following the tradition established by Adi Sankaracharya, the Sringeri Mutt follows the
philosophy of Advaita Vedanta. It is in-charge of the Black Yajurveda, which is prevalent in South India. The mutt has authority in the Smarta tradition. The swamis and gurujis in the mutt spend several hours in prayers and contemplation. They practice intense penance and meditation on the rudraksha and tulasi beads.
They are seen with vibhuti clad foreheads and ochre robes. Their sleep and means
are minimal.

The Sringeri gurus advocate that an individual must not merely revere a guru and listen to his teachings, but imbibe the good habits of the guru in their own life. Some of the things advocated by the gurus are:
1.Sattvic habits, which include vegetarianism, cleanliness, discipline, etc.2.Regular worship of God and development of bhakti. 3.Giving importance to learning and knowledge.4.Good conduct, honesty, generosity, and adherence to scriptures.5.Austerity and simplicity.6.Love, respect, and responsibility towards one's family or community and 7. Destruction of pride and ego.

The basic teachings are advaita vedanta and the mundane manifestations of the one cosmic spirit called Brahaman. The innermost Self is not different from Brahman. Thus they subscribe to the Vedic phrase Aham Brahmasmi – I am the Universal spirit. Maya gives rise to the material world. It is like a temporary
dream, so they believe that one should be involved in the material to the extent it is necessary to earn a decent living and to proceed towards the purushartha goals of dharma, arta, kama and moksha.

Om Nama Sivaya.
(draft folder 9. Gods and Goddesses)
Yogi Ananda Saraswathi

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No need for revival Sarada Maa the Goddess of all of India is alive and well there are thousands of names of both Sarada and Saraswati.

Sharada is another name for Saraswati. There is no need to put emphasis on her being Tantric this is a well known fact. Remember Sarada Maa is Ramakrishna Parmahamsa's wifes name (a Tantric) name.

To understand India one must understand all of India instead of reducing, making as if one has found or discovered something new. When someone makes claims as such it leads me to think of cultural appropriation at its worst.

To make fantastical claims one must spent at least 20/30 years in India to understand the culture which goes hand in hand with any knowledge and on should have an understanding of all the regions within India.

SHARADA or SARADA is another name for Saraswathi she is the Goddess of Music and Learning in all of India and is worshiped in all of India since the beginning of time. In South India she is alive and well.

In Bengal they have been doing Saraswathi Puja Basant Panchami forever, they chant the many thousand names of Saraswathi or the Sharada Sahasaranama/Saraswathi Sahasaranama are well known within the traditions. The rituals, mantra's of Sarada Maa have been practiced and known for thousands of years in India. She belongs to all of India.

Do not make claims about uncovering some kind of ancient knowledge in regards to India that only belongs in one school. Please think again, India is huge in lineage and tradition and most of it has not come to the West. Why? because it is held secret so that it is not exploited for Yoga classes ect... exchange of money.

Respect and Humility mean more than just saying I have respect and humility, it means if you take from India give it all back, don't take credit or keep it for yourself or sell the information, it is not a career. Indian people for thousands of years have given up their lives to preserve and know that book learning Sanskrit is way different from Oral Sanskrit.

Om Namo Shardaya

This is the Gopura (entrance) to the Sringeri Sharada Peetha in Karnataka which was established by Adi Shankara in the 8th century.

Devi ALakshmi

9/29/2012

GODDESS ALAKSHMI:
Goddess Alakshmi is the Goddess of Misfortune, Barrenness and Strife. Alakshmi is all that does not
stand for Goddess Lakshmi.You don’t want this goddess visiting you, but you don’t get to make that call either. She comes... as a package with Goddess Lakshmi, the Goddess of Wealth and Prosperity. It is your option to venerate the wiser of the two. Alakshmi is all that does not stand for Goddess Lakshmi. As such she is the
anti-thesis of Lakshmi.

KALI YUGA:
My sangam literature guru, Swami Perumayinar, sometimes made a statement “Aval Lakshmi alla; Kaliyuga kottan, Avalakshmi” meaning ‘She is not Lakshmi but a Kali Yuga owl, the Alakshmi.’ Then, a rare moment, swami would add some humour by rolling His eyes, searching for an owl perched on his head! It also meant one of the five sadhaks had his mind fixed elsewhere not paying attention ……!

ALAKSHMI or Jayestha is the elder sister of Goddess Lakshmi. According to the Kalki Purana, she is also
second consort of Kali, the male demon of the Kali yuga. This Purana details the life and times of the current yuga and Vishnu’s ten avatars. When Vishnu, in the form of Krishna re-ascended to heaven, the fourth of Kali Yuga commenced, which as the name implies, is an age of impurity and dissension. The characteristics
will again and again be experienced until the final end of all things shall come. It thus appears that Alakshmi appropriately consorts with Kali. She rushes in when and where there is darkness or where a home or person far off from the purusharta goals of dharma, kama, arta and moksha.

Simply said, Alakshmi brings, discord, strife, jealousy, malice, hardship and ruination where ever she goes. Proximity to her gives rise to lack of knowledge, vision and positive thinking. She divides families and destroys wealth. She plants distrust and misunderstanding among family members, friends and relatives. With Alakshmi’s arrival come sloth, gluttony, envy, rage, hypocrisy, greed and lust. Being ignorant of this fact is arrogance.

BIRTH:
Alakshmi is said to have emerged with Ma Lakshmi during the churning of the ocean of milk or
'samudra manthan'. Symbolically they emerged to show their opposing roles. While Lakshmi emerged with the 'amrit' or nectar, Alakshmi emerged with the 'halahala' or poison dripping from Vasuki, the divine serpent. There are writings to state that Lakshmi was born from the radiance of Lord Brahma's face while Alakshmi was
born from the darkness of his back. The same is also said of Prajapati’s face and back as the origin of the sisters. Legends also hold that the sisters were born as twins but Lakshmi goes on to live in Vaikunta with Vishnu. That is a paradise as opposed to Alakshmi’s impure and gluttonous abode with Kali.

Another name for Alakshmi is Nirriti. Mula is the deity of the 19th lunar mansion, Nirriti. Nritti is the Goddess of Destruction having the ‘barhana shakti; or the power to ruin, destroy or break up things. As Alakshmi was born Mother Goddess Devi is to have said “Lakshmi will dwell where there is nobility and righteousness, cleanliness and beauty, virtue and compassion. Alakshmi will dwell elsewhere, attracted by sloth, envy, greed, lust and pride.”

DEPICTION: Alakshmi represents extreme ugliness. She is depicted as an old, haggard, dirty, messy woman riding a donkey. Her skin is dark, leathery and shrinked. Her hair is dishevelled and matted, full of dirt and grime. She has sunken cheeks, shriveled breasts and coarse limbs. She likes to live where people are full of ego, vanity, and selfish mindset. An owl accompanies her always. Her vahana is a donkey.

OWL:
The owl is known as Uluka. It is also a lesser known or unlikeliest vahana for the beautiful Goddess Lakshmi. But Hindu symbolisms carry spiritual message. It is a bird that sleeps during the day. The daytime partial blindness is indicative of a sadhaka’s assumed blindness and tendency to seek secular instead of spiritual wealth. Symbolically, Goddess Lakshmi thus seeks one to open the eyes to the light of wisdom residing within us.

Men are not all wakeful to the same thing. When the owl is compared to the sthitha prajna, the enlightened person described in Gita 2.69, the symbol means that Lakshmi is the mistress of spiritual wisdom. The disciplined yogi is awake at night. Lord Krishna states “That which is night to all beings, in that the disciplined man wakes; that in which all being wake, is night to the Atman-cognizing Muni.”

Thus uluka sitting at Lakshmi’s feet, symbolizes Alakshmi, the Goddess of Strife and her inauspicious nature.
There are some writings to say that Lakshmi’s owl is known as Pechaka, the name mentioned in Lakshmi pujas, especially in Bengal. In the Tamil vernacular, the word ‘Aanthai’ refers to the positive aspect of an owl, whereas “kottan” refers to the negative characteristics. Sometimes these words are used correlatively and the differentiating aspects left to the domain of poets.

Lakshmi’s owl symbolizes patience, intelligence and wisdom. It has the ability to foretell events. Uluka becomes Lakshmi’s vahana when she blesses with wealth and prosperity. But when Lakshmi’s wealth is used by humans for adharmic activities, then one is said to be blinded and the vahana is all but a bird of ill omen representing darkness, disgrace, inauspiciousness and misfortune. Thus Alakshmi’s owl represents ignorance, arrogance and the coming of misfortune. a symbol of universal wisdom that warns about arrogance and indiscipline.

Hindus believe that owls are the messengers. It announces an impending death or disaster. Thus the owl also calls for some respect as that is equivalent to respecting the Goddess of Strife as without due attention, she can
also create complete havoc and destruction.While the owl is the bird of wisdom, it is the negative aspects of the owl that follows Alakshmi.

WORLDLY WEALTH: Goddess Lakshmi maintains the rhythm of life. Ashtalakshmi means ‘eight
Lakshmis’ who preside over eight sources of wealth representing the powers of Lakshmi. Mother Mahalakshmi presides over eighteen forms of wealth. Out of these, ten are great siddhis called ashtasiddhis or the spiritual knowledge - Jnana. In Hindu thoughts, MahaLakshmi also presides over 16 forms of worldly wealth. They are as follows: 1. Fame, 2. Knowledge, 3. Courage and Strength, 4. Victory, 5. Good Children, 6.Valor, 7.Gold, Gems and Other Valuables, 8. Grains in abundance, 9. Happiness, 10. Bliss, 11. Intelligence, 12. Beauty, 13. Higher Aim, High Thinking and Higher Meditation, 14. Morality and Ethics, 15. Good Health, 16.Long Life. All of mankind seek these forms of wealth in one way or the other. Alakshmi, the antithesis comes in an invisible form to deny or to usurp such of Lakshmi’s blessings.

LAKSHMI – ALAKSHMI: Aiswarya means wealth and prosperity. ‘Sri Kubera Aiswarya Lakshmi Gadatcham’ means to have Lord Kubera and Mother’s Lakshmi’s blessings of nourishment and happiness.
Lakshmi wealth and beauty bring with it the contradictions and ego, pride, envy, power and clouded relationships. Thus Lakshmi is also responsible for calamities which may take away her own blessings.

In spiritual terms Alakshmi is a shadow of lakhsmi. It is inexorable that where there is Lakhsmi there would
Alakshmi also so they co-exist . But Alakshmi is not restless; once she finds a seat she occupies it to multiply her negative energy constantly until it engulfs the person or the household. It is therefore wise to avoid her presence rather than trying to get rid of her 'durbhagya' or bad luck, inauspiciousness and extreme ugliness of both external and internal nature.

WORSHIP:
No-one worships a negative aspect. But one should always acknowledge Alakshmi as she accompanies Lakshmi everywhere. So, one worships Lakshmi for adequate blessing and also to keep away Alakshmi. Praying for greed and abundance is inviting Alakshmi to the doorsteps because wealth has hidden within it the invisible
seeds of destroying Lakshmi’s blessings. In Hindu homes, Lakshmi is invited inside by various Lakshmi pujas by having sweet prasada in the prayer room. Whereas lemons and red chilly is kept outside. It is hoped that Alakshmi would feed on that and not enter. Once a while, both the front door and back doors are
kept open so that while Lakshmi is welcomed and stays in for the sweet prasada, Alakshmi is seen off through the back to taste the sour prasada kept outside. These are rituals but one is to use buddhi to know the difference between Lakshmi and Alakhsmi.

GODDESS SARASWATHI:
So one is to practice cleanliness, discipline, selflessness, and hard work so that Alakshmi does not
stay put. One also reveres Mother Saraswati for her blessings of jnana, sound knowledge and sound judgment to realize the difference between need and greed. Lakshmi stays with someone as long as the person is worthy of her. It is also believed that Goddess Saraswati wards off Alakshmi from other self, Lakshmi. The
belief is in keeping with the concept that wisdom helps to bring restrain and balance in a person. Hindu philosophy is a maze of symbolism and the energy is inward bound. It makes one think and attain a state of perfection through the evolution of the intellect through higher intelligence.

MYTHOLOGY:
Samudra manthan episode is told in various Puranas. The Mahabaratha, Vishnu Purana and Bhagavata Puran are of note. But before that, how did Alakshmi end with Kali? Alakshmi is said to be the elder sister. She sees Lakshmi living supremely happy with Lord Vishnu in paradise. She complaints that she neither had a husband nor a home. Lakshmi feels sorry about this but a husband for Alakshmi is not in the making. Finally, as Vishnu’s material energy and with a vision aimed at jnana for her devotees, Lakshmi decreed that Alakshmi would be
the consort of Kali, God of Decay and Destruction. Thus Alakshmi ended up to dwell wherever there is dirt, ugliness, sloth, gluttony, envy rage, hypocrisy, greed and lust. Hence those who want Alakshmi to stay out of their lives promptly seek Lakshmi’s blessings.

But the natural order of things would have it that Lakshmi herself is not beyond the holds of Alakshmi. Lakshmi
even disappeared from Lord Indra’s abode. The sage Durvasha Munivar had been observing Indra indulging in worldly pleasures. He was totally drunk for days on end, immersed in the arms of women with whom he was generous. He was given to adultery and forgiven but the next event was just to follow without any remorse.
His amusements were of worldly nature. His indulgence with courtesans’ was beyond redemption and he not only ignored the Muni’s arrival but his celestial duties. This was very unbecoming of a Lord of the Heavens.

Therefore Durvasha Munivar cursed him. “You do not respect the wealth and power bestowed
upon you. May you be deprived of it all. May Lakshmi abandon you.” With such powerful utterance, Goddess Lakshmi dissolved herself in the ocean of milk. The three lokhas were shattered by the absence of Mother Lakshmi. “Instantly, a pall of gloom descended upon the three worlds: cows stopped giving milk, plants did
not bear flower or fruit. The sun did not shine, gems did not sparkle. There was death and Alakshmi throughout the universe.”

Lord Vishnu, the Preserver had to act to bring normalcy. Mother Lakshmi was finally churned out of the
ocean. The Samudra manthan was an enterprise of cosmic proportions. Both Devas and asuras participated to become a single force and counterforce to churn for thousands of years. Mount Meru served as spindle. Ananthasesha was the churning rope and the turtle Akupura was the steady base. There is no result without
effort, before Mother Lakshmi could be churned out. But with Lakshmi, her shadow Alakshmi also came in the form of halahala poison. Lord Shiva comes to counter that and swallows the poison and thus takes the name Nilakanthan being, blue-throat caused by the poison.

LIGHT:
The concept of Lakshmi is very easy to understand if we are receptive and open. The same is very difficult to
discern when we become slaves to ego and power. In Indian philosophy, dharma is upheld as the prime responsibility that a person is entrusted with. Sunlight, lamp or light is representative of ‘dharma’. Thus the tradition of lighting and decorating and cleaning of houses during Diwali festival arose along with the
worship of Goddess Lakshmi. Lakshmi is fickle and she will leave us the moment she will discover dirt and filth in our surroundings and in our heart , and Alakshmi will take her place instead. Diwali literally means a series of lamps or Deepam. By lighting lamps, devotees embrace dharma and demonstrate their devotion. Lakshmi is said to visit and bestow her gifts to a household that is resplendent in lights. On the same day, gifts are exchanged between people which is symbolic of movement of wealth.

ATHARVA VEDA:
But Alakshmi is not to be reviled or abused. One is to respect her also. Afterall she teaches a lesson
or two. She may even be a necessary evil. The Atharva Veda refers to two both Lakshmis. It also provides spells and incantations to drive away the former.

“ Go away, go away Papi LakshmiGo and attach yourself to my enemies.
Oh! Savitar, Use your golden handsAnd pluck away this unenjoyable goddessWho clings like a parasite to a tree”

Om Namo Narayana
Yogi Ananda Saraswathi

Kali vs Radha!!

9/28/2012

Kali, her ground is foul and damp
Radhe’s ground is a lovers’ camp.
Kali, loves to bleed liquid marrow
Radhe loves to send cupid’s arrow.

Kali with her round sunken eyes...
Radhe’ eyes are just all blue skies
Kali with her untidy shuffled hair
Radhe’s gopis combed with care.

Kali is all black, whole body seen
Radhe is simply the beauty queen
Kali’s necklace of bleeding heads
Radha’s was of pearls and beads.

Kali with her fly or vulture friend
Radha’s... damsels of Vrandavan
Kali eats but half-burnt corpses
Radhe’s eats up Kama’s desires.

Kali wields that fire in her hands
Radhe holds that fire in her heart.
Are they one; or are they wrong
one is soft and the other strong?

She danced to the Thandava drum
She too swayed to the Flutist’s hum
They both did extinguish the flame
Took us in Their arms again..again.

While all else on this comparing spree
Radhe and Kali were in warm
embraceRudra winked, smiled at Krishna to say
‘The children... yet to
be divinely free?’

Kali and Rudra; Radharani and Krishna
Dancing winter, spring, summer or fall
Not in their facades but the inner soul

Not four, not two but a single dhyana!

Yogi Ananda Saraswathi

Yammuna Maa

9/27/2012

GODDESS YAMUNA.
She is the Hindu Goddess of the river Yamuna. She is also known as Yami and Yamini. Yamunanji is an affectionate term. Goddess Ganga and Yamuna are said to be twins; their rivers running parallel. Goddess Yamuna is mentioned... in the Rig Veda, the AtharvaVeda and Brahmanas such as Aitareya Brahmana and Shatapatha Brahmana. There are various mythology related to the Yamuna river. Of the many some are stated here in brevity. It is said that she came down from the heavens to sanctify Mother Earth. From the heavens she rested on Kalinda mountain in the Himalayas, hence she is also known as Kalinda. A dip in her holy waters annihilates fear of death.

VISHNU PURANA: States Goddess Yamuna to be the daughter of Lord Surya, Sun God and Goddess Sanjana, Goddess of Dawn and Clouds. Sanjana was the daughter of Visvakarma, the Divine Architect. They had three children: Yamuna and the her twin brothers, Yama and Manu, the first human. However, Sanjana found Surya’s
radiance unbearable and wanted to leave him. So, she got her twin sister Chhaya or Shadow to take her place and withdrew into the forest disguised as a mare to meditate.

Chaaya, the step mother, had a son of her own with Surya, and ignored the other children. This made Yama very angry, and he threatened Chaaya. He left to become the God of Death. Yamuna was devastated by the loss of
her brother, and she wept and wept. It is said her tears became the river Yamuna. It is believed that anyone dipping in the Yamuna is spared a painful death.

LORD SHIVA MYTH:
According to legends, the great deluge submerges the earth at the end of each yuga. Prayag is said to remain intact and Lord Vishnu resides there as Yoga Murthy. Taking the form of a child, He stays safe on a banyan leaf. It is also said that Veni Mahadeva is a reference to Vishnu and that Lord Siva personified as the immortal banyan tree or Akshya Vata Vriksham. There is now a shrine dedicated to Siva near the banyan tree.

LORD KRISHNA:
According to the legends, Yamuna is the daughter of Sun God, sister of Lord Yama, the God of Death and Shani Deva. As goddess the river, she is also known as Yami, sister of Yama. The Rig Vedic account is the excessive
love for her twin, Yama. Yamuna in turn seeks Yama to look for a suitable bride. This turns out to be Lord Krishna. So Yamuna descents from the heavens to meet her prospective bridegroom and also to further to purify the world.

Another version is closely connected to the Mahabaratha. Indraprastha, the capital of Pandavas was situated on the banks of Yamuna. The Mahabaratha tale is that Vasudeva was crossing the Yamuna while carrying baby Krishna. He was seeking a safe place at Gokula on the other bank from Mathura. It was then that Krishna fell into the river. The dust of his lotus feet is said to have sanctified Yamuna. Since this blissful touch of the Lord’s feet, Yamuna claims to be holier than the Ganges river, which on similar facts, was touched by the feet of Lord Vishnu. It was at the Yamuna that one hears of the Krishna lilas with the gopis of Vraja. The convergence of Krisna, his devotees and populace at large on the ghats in Vrindavan, Mathura and Agra later gave birth to the
Jamashtami festival. On this day devotees reenact the legend of baby Krishna lowering his holy feet into the river.

There are other mythologies to claim that Jamuna is also said to have emerged from the left side of Lord
Krishna and after flowing through the plains, the river ascends again as stream to flow towards Vaikuntha which is the abode of Lord Krishna. Yamuna is also linked Krishna sects. She holds a central position in Pushti Marga, a sect based on the SuddhAdvaita, where Sri Krishna is the main deity.

MATHURA:
Mathura has its origins in mythology. It is now located 50km north of Agra and about eleven km from the Vrandavan. It is located of the banks of the Yamuna. The Ramayana mentions that Prince Shatrughna of the Ishwaku clan slays the demon Lavanasura and makes a claim of his thickly wooded land. Lavanasura was the
progeny of a devout king Madhu who is given the boon of Shiva’s trident. This place is known as Madhuvan. Eventually this place is known as Madhupura and thereafter Mathura. The name could have also originated from Ayu, son of the Puravas and a celestial nympth Urvashi. There was also a King Madhu from the Yadav clan to which Krishna belonged to.

Mathura is also known as Brahbhoomi or Krishna Janmabhoomi and is the birthplace of Lord Krishna. He is
the eighth child of Devaki. Krishna’s father Vasudeva carried Krishna to Mathura to avoid the onslaught by Kamsa. According to the Mahabaratha and Bhagavata Purana, Mathura was the capital of Surasena Kingdom ruled by Kamsa. He is the maternal uncle of Lord Krishna. Krishna’s was born in a prison cell as his parents were detained by Kamsa. Mathura depicts the childhood exploits of Krishna. He grows up in Mathura and also slays Kamsa later.

The Garuda Purana names seven cities as the giver of moksha. They are Ayodhya, Mathura, Maya, Kasi, Kanchi, Avantika, Puri and Dvaravati. Garuda Purana 96.14 states that Mathura is one of the seven holy places and amongst the seven, Varanasi is the holiest holy city.

YAMUNA RIVER:
The rivers Ganga and Yamuna along with the now dried Saraswati river, are the most sacred rivers in India. It is
also known as Jamuna. It is the largest tributary of the Ganges. Yamuna originates in the Champasar Glacier in Uttaranchal. This is on the slopes of Banderpooch peaks. Geographically, its source is at Yamunotri or Janmotri in the Himalayan foothills and flows onto the Indo-Gangetic Plain. Then it turns southwards near Mathura. It passes Delhi to feed the Agra Canal.

The source, Yamunotri constitutes one of the four major pilgrimages collectively called Chardham of the Garhwal Himalayas of the Uttarakand. Yamunitri houses a sacred shrine dedicated to Goddess Yamuna. This is one of the holiest shrines dedicated to Godess Yamuna. Yamuna merges with the Hanuman Ganga near Hanumanchatti. This is a secluded hilly area which according to legends contained the hermitage of the Sage Asit Muni.

Some claim that the source of the Yamuna is Saptarishi Kund which is a glacial lake. Yamuna flows through the states of Delhi, Haryana and Uttar Pradesh covering a distance of 1300 km before merging with the Ganges at Triveni Sangam, Allahabad, site for the Kumbha Mela. The main tributaries joining in this reach are the Hindon from the eastern bank and the Chambal, the Sind, Betwa and the Ken from south-western bank.

YAMUNA TRIBUTARIES:
(1) Tone River : Tone River is the largest and longest tributary of Yamuna. This originates high up the Bandarpoonch mountains, and has a large basin in Himachal Pradesh. Tons river meets Yamuna below Kalsi near Dehradun in Uttarakhand. (2) Hindon River: Hindon river originates in the Saharanpur District from Upper Shivalik in Lower Himalayan Range. (3) Ken River: Ken river flows through Bundelkhand region of Madhya Pradesh and Uttar Pradesh. It originates from village Ahirgawan in Jabalpur district. (4) Chambal River: Chambal River known as Charmanvati in ancient times, flows through Rajasthan and Madhya Pradesh.

PRAYAG: Prayag is revered in the hymns of the Rig Veda. The Prayag confluence is a holy site. Saraswathi is physically not visible but there are scientific writings about an underground river flow or subterranean river. Payag is also associated with the legend of Amrit , the nectar of immortality. The demons were trying to snatch
the divine pot. The devas picked up the pot of the celestial nectar as it emerged from the milky ocean and made off with it. During the chase, the kumbha overflowed. The nectar is said to have fallen in four place corresponding to Prayad, Nasik, Ujjain and Haridwar.

The Prayag is the famous pilgrimage spot – the Triveni Sangam. Triveni Sangam is considered special in the Hindu month of Magha - when the sun resides in Capricorn - especially on Makara Sankranti, Ratha Saptami, the full moon and new moon day. Prayag is a major tributary of River Ganga. It is said that a dip in the holy waters of Prayag/Allahbad helps in attainment of salvation. Every 12 years the ghats around the Sangam are the venue of large congregation of people who dip the holy waters of the confluence. River Yamuna cuts across the entire northen plains and its waters are extensively used for irrigation.

VRANDAVAN:
The Yamuna flows through the transcendental land of Vrindavana. One of the reasons
attributed to Yamuna’s sacredness is its flowing through both Mathura and the
Vrandavan and thus intimately connected to Lord Krishna's pastimes. Both
Vrandavan and Yamuna are directly connected to Lord Krishna than the River
Ganges. Both Vrandavan and Yamuna are sanctified by the Lord from the beginning
of his transcendental pastimes in the world. It is stated in the Garga Samhita
Mathura Khanda 25.27 "Simply by walking in Vrindavan one reaches the benefits of
a great pilgrimage at every step." As time went by the bhakti cult inspired the
resurgence of Hindu movement. The Hindu rulers were instrumental in building up
temples, river front ghats and finally revived the legend of Lord Krishna. The
intertwined accounts of Yamuna river and Lord Krishna is eternal divinity.

TAJ MAHAL: Meanindering through Agra, the Yamuna passes some of the Mghal
sites such as Chini-ka Rauza and Itimad-ud-Daulah. The Taj Mahal is located on
the west bank of the Yamuna. The river played an important role in the
construction of the Taj Mahal. Even now, the shining waters of the Yamuna
provides a mirrot effect of the Taj as if it is a floating tomb. The sunset at
the Taj site is a panoramic marvel. It is said that part of the Yamuna was
physically moved so that the Taj channels are fed from the river. During
construction, the river was a popular mode of transport as Yamuna links Agra to
Delhi. Labour force and material arrived by boat. It is also a transportation
mode for visitors. Indeed the body of Mumtaz Mahal also arrived via Yamuna to
the burial tomb. Similarly, Shah Jahan’s remains also was taken to the Taj Mahal
down the river before being left to rest next to Mumtaz. Whatever Shah Jahan
intended, he managed to build a great monument. It was a twenty years royal
project which took shape with nearly twenty thousand workers. Along with the Taj
Mahal, the Yamuna river is a spiritual and religious marvel by itself.

Siddhidatri Devi 9th Aspect of Durga in Navaratri

9/26/2012

GODDESS SIDDHIDATRI: Siddhidatri is the ninth aspect of Goddess Durga worshiped in Navaratri. The last among the nine forms of Maa Shakti is Goddess Siddhidatri who is worshiped on the ninth or
final day of Navratri. Mother Siddhidatri po...ssesses twenty six siddhis. ‘Siddhi’ is a
Sanskrit term which means ‘perfection, accomplishment, attainment or success.’ The term ‘siddhi’ is first used in the Mahabaratha. The Panchatantra describes it to be any unusual skill or faculty or capability. The Manusmriti refers it to a settlement of a debt. The Siddhars or Sithars in Tamil have developed siddhi
from in the Shaivite tradition. This would be posted as a separate piece in the days to come.

After having worshipped the eight Durgas in an
appropriate manner on the ninth day devotees undertake her worship. After the
completion of Goddess Siddhidatri's worship the devotees and strivers get their
desires mundane or otherworldly fulfilled. But the main thing is this that there
remains no such desire in a favourite devotee of Siddhidatri which he may want
to fulfill. Such a devotee transcends all material desires and necessities.
Spiritually he moves in the divine abode of the Devi and always drinks the
nectar of her favour. He becomes completely devoid of lust and enjoyment. The
absolute nearness of the goddess becomes the only aim of his actions. After
acquiring this position there remains nothing for him to require.

There are many tales of the goddess in the form of Mahalakshmi that are very well
known. Some people believe that the worship of the Goddess Laxmi should be done
with her mate Vishnu, however she is usually worshipped with Lord Ganesha. She
is the goddess of Tantra, Mantra, Yogic accomplishments achieved by means of
spiritual practices in the form of Supernatural powers as well as worldly
accomplishments. Generally Siddhidatri is considered as the goddess of Wealth
however she is also the goddess of Beauty, Arts, accomplishment of worldly
desires and the Sciences.

DEPICTION: Goddess Siddhidatri has four arms.
She holds a Chakra in her right lower hand and a mace in the upper. In the left
lower hand there is a conch and in her upper left hand a lotus flower. She is
seated on a lotus flower with the lion as her mount. Mother is dressed in red
sari and that is her traditional dress. She wears a crown of many ornaments.

SIDDHI: Goddess Siddhidatri is capable of giving all sorts of occult
powers and is also the possessor of 26 different wishes to grant her worshipers.
All these achievements, the Siddhis, which according to the MARKANDAYE PURANA
are:- Anima, Mahima, Garima, Laghima, Prapti, Prakaamya, Ishitva and Vashitva
are 8 siddhis. Usually, a purnayogi or siddhar in the path of Kundalini Yoga is
said to possess eight of these major siddhis. Notwithstanding, these teachings
and the acquirement of siddhis are considered highly secretive in the hands of
the gurus and sadhaks. Indeed they hardly speak about their blessings.

1. Anima:
The Yogi can become as minute as he pleases;

2. Mahima:
This is the opposite of Anima. He can become as big as he likes. He can make his body assume
a very large size. He can fill up the whole universe. He can assume a Virat Svarupa ;

3. Laghima:
He can make his body as light as cotton or feather.
Vayustambhanam is done through this Siddhi. In Jalastambhanam also the power is
exercised to a very small degree. The body is rendered light by Plavini
Pranayama. The Yogi produces a diminution of his specific gravity by swallowing
large draughts of air. The Yogi travels in the sky with the help of this Siddhi.
He can travel thousands of miles in a minute

;4. Garima:
This is the opposite of Laghima. In this the Yogi acquires an increase of specific gravity. He can make
the body as heavy as a mountain by swallowing draughts of air.

5. Prapti:
The Yogi standing on the earth can touch the highest things. He can
touch the sun or the moon or the sky. Through this Siddhi the Yogi attains his
desired objects and supernatural powers. He acquires the power of predicting
future events, the power of clairvoyance, clairaudience, telepathy,
thought-reading, etc. He can understand the languages of the beasts and birds.
He can understand unknown languages also. He can cure all diseases;

6. Prakamya:
He can dive into the water and can come out at any time he likes. The late
Trilinga Swami of Benares used to live for six months underneath the Ganges. It
is the process by which a Yogi makes himself invisible sometimes. By some
writers it is defined to be the power of entering body of another (Parakaya
Pravesh). Sri Sankara entered the body of Raja Amaruka of Benares. Tirumular in
Southern India entered the body of a shepherd. Raja Vikramaditya also did this.
It is also the power of keeping a youth-like appearance for any length of time.
Raja Yayati had this power;

7. Vashitvam:
This is the power of taming wild animals and bringing them under control. It is the power of mesmerising persons by the exercise of will and of making them obedient to one’s own wishes and
orders. It is the restraint of passions and emotions. It is the power to bring
men, women and the elements under subjection; and

8. Ishitvam:
It is the attainment of divine power. The Yogi becomes the Lord of the universe. The Yogi
who has this power can restore life to the dead. Kabir, Tulsidas and range of
blessed souls had this power of bringing back life to the dead.

BRAHMAVAIVART PURANA:

There are 18 types of achievements which are Anima,
Mahima, Garima, Ladhima, Prapti, Prakaamya, Ishitva,Vashitva, Sarvakaamaal,
Saadhita, Sarvagynatva, DurShravana, Parkaayapraveshan, VakaSiddhi,
Kalpavrushatva, Shrishti, Samharkaransaamarthya, Amaratva, Sarvanyayakatva,
Bhavana and Siddhi

According to this Purana, Dev, Danav, Gandharva,
Kinnar, Yaksh, Manav, all do worship Maa Siddhidaatri and attain achievements.
Maa Durga removes ignorance and she provides the knowledge to realize That or
Brahman. That is why She is surrounded by Siddhas, Gandharvas, Yakshas, Demons
and Gods who are worshiping her. The Siddhi that she provides is the realization
that everything is Supreme Being or Brahman. If a “sadhaka” worships in the
prescribed manner with his full faith he acquires all “Siddhis” and nothing
remains unattainable from him in the universe

ARDHANARISHVARA:
In ‘Devi Bhagvata Purana’ it is mentioned that Lord Shiva worshipped her and was
blessed with all Siddhis or supernatural powers. By her blessings his half body
became female and other half body male in the avatar of Ardhnarishvara. Legend
has it that the Supreme God Shiva was blessed with all these ‘siddhis’ by
worshiping Maha Shakti and by her grace alone. With her gratitude the half body
of Shiva became that of the Goddess Shakti and therefore he also came to be
called as ‘Ardhanarishvar’.

MAHANAVAMI:
This sacred day is dedicated to Goddess Siddhidatri as the manifestation of Mother Durga. It is a day boosted
with reverence to mother goddesses as observed as Mahanavami prayers and rituals
throughout the world. Puja, archanai, andhavan are conducted. There is group
chanting of Her mantras and singing Mother’s glory. In many parts of the country
it is a noted celebration, with community and temple puja. Private functions are
also elaborate and dedicated. As Siddhidatri, Mother Durga ever showers jnana.
She removes fear and impurities from one’s heart. To show reverence devotees
wear red cloths during the celebrations. Ma Siddhidaatri can be pleased by
chanting the above stated Mantra as many time and these done in the prescribed
manner avails one to acquire the siddhis. It is gainsaid that there remains
nothing unattainable in the universe. The devotee develops competency to conquer
the whole universe and cross the ocean of miseries, remaining untainted and
progressing the goals of purusharta.

MANTRA: “ Ya Devi sarvbhuteshu
laxmi rupen samsthita, namastasyai namastasyai namastasyai namo namah”.

Hari Om
(draft Gods and Goddess)
Yogi Ananda Sarasvathi

Maa Shodasi

9/26/2012

GODDESS SHODASHI.
Mother Shodashi is an aspect of Mother Lalitha Tripura Sundari represented as a sixteen-year-old girl, believed to actualize sixteen types of desires. Shodashi also means ‘vermillion hued.’ As Sundari, She is one of the ...Dasha Mahavidyas. It is sometimes written that Goddess Shodashi is Bala Tripurasundari or that Shodashi is another name for Mother Lalitha Tripurasundari. It is conceded that Bala and Shodasi are aspects of the Devi. However Bala is the 9 year old virgin form of a young girl. Shodasi, in Sanskrit means 16, implying a teenage form. They both have legends and myths to support their respective roles to different levels of bhaktas. Shodasi’s story links Lord Siva and Mother Kali. A devotee who takes her refuge achieves great divinity. Even the Vedas are incapable of describing her greatness. Being pleased with her devotee she gives more than he demands.

Shodashi also refers to the sixteen syllable mantra, which consists of the fifteen syllable panchadasakshari mantra plus a final seed syllable. Indeed sixteen days form the completed lunar cycle from the new moon to the full moon. The full moon is the moon of sixteen days. This girl of sixteen rules over all that is perfect, complete, beautiful.The Shodashi Tantra refers to Shodashi as the "Beauty of the Three Cities," or which is literally Tripurasundari. It also means 'One who is beautiful in the three realms.' The three worlds are Swarkalokha, Bhulokha and Patalalokha.

So Shadoshi is the most beautiful girl in all these three places. It is also said that her body is is the collective Shaktis of Brahma, Vishnu and Rudra being Brahmani, Vaishnavi and Rudrani respectively. Shodasi is also said to be the radiant light in the eyes of Shiva. Her other name 'Lalita' implies softness. These two qualities give
rise to images that depict her as ravishingly beautiful and of unsurpassed splendor. The Divine mother is to be meditated upon as shining in a vermilion-red body, with three eyes, sporting a crown of rubies studded with the
crescent moon, a face all smiles, a splendid bust, one hand holding a jewel-cup brimming with mead, and the other twirling a red lotus.

DEPICTION: The word Shodashi literally means sixteen in Sanskrit. She is thus visualized as a sweet girl of sixteen. She is depicted in several ways. As Kali, she sits naked and shares the features of the ferocious mother. She has four hands and three eyes. Otherwise She is also shown seated on the lotus, which is placed on the
supine body of Shiva who is lying in a peaceful posture, who in turn lies on a throne supported by legs in the form of Lord Brahma, Vishnu, Shiva and Rudra. She holds a noose, a goad, a bow and an arrow in each of her hands. Symbolically the noose represents attachment; the goad represents repulsion; the sugarcane
bow represents the mind and desires and the flowery arrows are the five sense objects.The bow significantly is made of sugarcane, so it is also a symbol of sweetness. Her darts thus are sweetness personified. Her appearance is completely sober and gentle, her heart is full of compassion and she is ravishingly beautiful and of unsurpassed splendour.

MYTHOLOGY:
Sixteen is s sweet age. In human life it represents an age of accomplished perfection. Goddess Shodasi is visualized as a sweet girl of sixteen with an interesting story behind her supreme beauty. According to that story, Once Lord Shiva referred to his consort, Kali by her name in front of some heavenly aspara damsels of exquisite beauty with fair and shining complexion who had come to visit, calling her Kali, Kali implying blackie, blackie in jest. The Tamil version of this ‘karupayee, karupayee’ which has the same purport. Karupayee is the rural name for a Kali deity and ‘karuppu’ means black. This remark by Shiva was uncalled for especially when done so in front of third parties. Kali took to be a slur against her dark complexion.

Kali was extremely angered by the insult. She left Lord Shiva and hid herself for a prolonged period in utter
asceticism and severe meditation, resolved to rid herself of her dark complexion. The sage Narada visits Shiva only to see him alone and lamenting alone. Shiva complained that she had abandoned him and vanished. Through his yogic powers Narada discovered Kali still in meditative posture, living north of Mount Sumeru. He takes it upon himself and travels to Mount Sumeru and convinced her return to Lord Shiva.

Narada had to play a trick as Kali was still harboring anger. He told a white lie that Lord Shiva was contemplating marriage with another goddess. If she wanted that to be stopped, then she had to return to Kailasa, he said. By then Lord Brahma had given her a boon and that changed her complexion. But she had not realized that. She returns to Kailasa and arriving in the presence of Lord Shiva, she saw a reflection of herself with a light complexion in Shiva's heart. At once, her envy and anger surges again.

Lord Shiva smiled at her and advised that she look more carefully, this time with the eye of jnana, knowledge. Then she would see what she is supposed to see. What Kali then saw in Shiva’s heart was her own reflection.
When one is clouded in the mind one often sees the wrong reflection of the clouded mind. Jnana clears such clouds of illusion. The Lord then tells to the transformed Kali "As you have assumed a very beautiful form, beautiful in the three worlds, your name will be Tripura Sundari. However this new form that
stands before me shall always remain sixteen years old and hereafter shall be called by the name Shodashi."

SHODASI TANTRA:
Sri Shodashi is said to keep ‘you’ at 16 always. Lalitha Tripurasundari is the goddess associated with Sri Vidya. The three aspects of it are Mantra, the chanting aspect; Yantra, the symbolic representation of Mantra and Tantra comprising mental concentration and focusing, rituals and Kundalini Yoga. The Shodasi Tantra is an important source of information about Tripura Sundari in Tripura. According to this source, Tripura Sundari is actually the illumination in the eyes of Lord Shiva.These are learnt and practiced with the blessings of a guru. It is most certainly not a supermarket manual based discipline and that is more than an admonition.

The Panchadashakshari mantra is the most guarded secrets of Sri Vidya. Only a highly deserving candidate is given this mantra by a guru. It is advised in Lalitha Sahasranama that this divine knowledge or vidya should not be taught or given to a person who is wicked, depraved or unfaithful - 'Na shathaya na dushtaya na vishwasaya karhichith sri mathra bhakti yuktaya sri vidya raja vediney.' Panchadashakshri mantra is said to be the King of all Vidyas.

There are three stages Sri Vidya Upasana: 1. Sri Bala Tripura Sundari, 2. Sri Shutha Panchadasi, 3. Sri Maha Shodasi. Before this mantra is given, the aspirant is given Bala Mantra where the goddess is visualized as 9 year old in her Bala form. Sri Maha Shodashi is the embodiment of 16 desires. The goddess Tripura Sundari in her aspect as Shodasi is believed to actualize sixteen types of desire. After Pachadashakshari Mantra is given to the bhakta, in stages , the Maha Shodashi Mantra is given. At the advances stage there is also Kameswari and
Kameswara vidya which is a sixty-four lettered mantra. All these remain secretive and is imparted only to deserving disciples. The final stage reaches where the disciple is announced as Para Bhattaraka which means the Emperor of the whole universe.

Hara Hara Mahadeva.
(Draft: Chap 9 Gods and
Goddesses)
Yogi Ananda Sarawathi

From Veda Vijana Rishikulam

9/25/2012

||Tantra and the Female form of Ganesha ||

The demon, Andhaka, wanted the goddess Parvati to be his wife. He tried to grab her by force so she called out
to her husband, Shiva who immediately raised his trident and impaled the Asura.

But the Asura had a magic power; every drop of his blood that touched the ground turned into another Andhaka. The only way to kill him was to ensure not a single drop of his blood touched the ground, while he was impaled on Shiva’s trident.

P...arvati knew that every divine being is a mixture of male and female forms, the male form representing mental potential and the female form representing material resources (Shakti). Parvati therefore called
out to all the Shaktis. On her request, every divine being released their female energy who could drink the blood of Andhaka before it touched the ground. Soon the battlefield was filled with the shaktis of every god imaginable. Indra’s shakti emerged as Indrani, Vishnu’s shakti emerged as Vaishavi and Brahma’s
shakti emerged as Brahmini. These shaktis drank the blood of Andhaka before it touched the ground. Thus was Andhaka destroyed.

Matsya Purana and Vishnu-dharmottara Purana list even Ganapati’s shakti in the list of female warrior goddesses. Her name was Vinayaki also known as Ganeshvari. This form of Ganapati is adored in the Vana-Durga-Upanishad.

Images of the female Ganesha start appearing from 16th century onwards. Some are of the opinion that these images perhaps represent Malini, the elephant-headed companion of Parvati, nursemaid to Ganesha, occasionally referred to in the Puranas.

The idea of a female elephant-headed deity whether it is the Shakti of Ganesha or the handmaid of Parvati is an integral part of Tantrik practices that preferred to see the divine in female, rather than the more dominant male form. This could be because in occult sciences, the female form was seen as the source of all generative powers: while the spark of life came from the male body, life finally was created and nourished by the female body. Or the reason could be more metaphysical. The female form was a code for material resources.

Sages in India have always had this debate between what matters more: the world of thoughts (mental potential) or the world of things (material resources). Those who veered towards intangible thoughts eventually came to be associated with Vedic practices while those who veered towards tangible things eventually came to be associated with Tantrik practices. The former coded their ideas through male forms while the latter coded their ideas through female forms. And so Ganesha, the remover of obstacles, gained popularity in Vedic circles, his
female form, Vinayaki, became popular in Tantrik circles.

Were there stories associated with Vinayaki? We will never know as most of these ideas were oral. What we do know is that the fourth day after NEW moon is called Vinayaki Chaturthi. This day, which is sacred to Ganesha, is named after his female form.

September 24th, 2012

9/24/2012

GODDESS SHITALA means ‘the cooling one’, and is also called as Shitala Mata, Sheetla Mata, Shitala Devi, and Sheetala Devi. In her benevolence, Mother may be calling you to have a cool head and towards this to observe vrata. Her teaching co...mes through her manifested assignment to protect bhaktas from heaty pox and measles. But more than the disease, it is bhakti principles that emerge from Mother. In the Hindi language ‘sitala’ means
smallpox. Mother Shitala loves cold and coolness and this is reflected in her name. She likes cold food offerings. One derivation of Shitala Devi means the Cold Goddess. It is believed that pox and measles are caused by the anger of this goddess but this is to be understood in strictly religious terms. Commonly, She is the Hindu Goddess of smallpox, sores, ghouls and pustules. She assigns and blesses the cure.

She is also a village goddess and the recipient of large-scale community worship where she dwells as guardian goddess. Community worships are carried out with much splendor and celebration according to rural means and circumstances. Her role in the villages are highlighted in several Tantric and Puranic literature. The Bengali vernacular text ‘Sitala mangal-kavya’ speaks of her role as a village Mother. Although Mother Shitala looks out for children and mothers, one is not to be mistaken that she is playing nurse, for Mother is simultaneously destructive and protective. While rewarding those who are cool to her, she burns those who are burning. Shitala is said to be the consort of Jvarasura, the fever demon.

COMPANIONS:
Rural folks believe that Goddess Shitala and her seven sisters have their abodes in neem trees. By ancient tradition, neem trees are deemed sacred. They also have ayurvedic value. Neem leaves and barks are used in tradition curing of several diseases. Neem trees are revered as sacred. The leaves are not only cooling but
they are used as talisman to ward off the ‘heat’ and ‘dirt’ in a body affected by measles and pox. Other talismans against evil spirits and fear include spreading neem leaves and rose petals across an affected child’s bed. They are also placed in the entry way. Bunches of neem leaves hung before a house indicates that measles or pox has visited a member of that house. In most places Shitala shrines are found near neem trees. Goddess Shitala also has other ‘medical’ company such as. Gheṇṭukarṇa, the God of Skin Diseases, Jvarasura, the fever demon, the Cauṣaṭti Rogas, Goddess for the sixty-four epidemics, Olai Chandi , Goddess of cholera, and Raktavati, Goddess of Blood Infections. In the South Raktavati is called Rattavati, the root word for blood being ‘rattam.’

MYTHOLOGY:
When Shitala first arose from a sacrificial fire, Brahma told her that humans would always worship her, as long as she carried the seeds of a particular lentil. Along with her companion, Jvarasura, the demon of fever, she traveled to visit the other Gods. Somewhere along the way, her lentils turned into smallpox germs, and anyone who they visited came down with a fever and smallpox.

The Gods asked Shitala for mercy, and asked her to take her load of germs and go to the earth. She agreed, and she and Jvarasura went down to the earth. Their first stop was to the court of King Birat, who worshipped Shiva. King Birat would not give Shitala supremacy over Shiva, so she threatened to infect his people. He was not swayed, and Shitala called down 75 different kinds of pox on his people. The disease spread far and wide, and there were many deaths. Finally, King Birat relented, and Shitala healed him and his people.

DEPICTION: Shitala is depicted as a young lady. In her hands she carries a silver broom, a winnowing fan, a small bowl, and a pot of water. These items are indicative of cure. The broom is indicative of sweeping away
germs. In Tamil ‘kuttumar’ means sweep and collect rubbish. The fan is used to collect them and dumps in the bowl she carries. She then sprinkles water from the pot, which is water from the river Ganges, to purify the house. In some depictions she is shown to hold neem leaves.

SKANDA PURANA:
Bhagavan Siva said, “I make obeisance to Sri Sitala Devi who is naked and graciously sitting upon an ass. Upon attaining her refuge the fear of the disease of sitala, the disease of poxes is removed. By repeating ‘O Sitala, O Sitala, the fever of sitala and the possibility of a dreadful calamity arising from it are removed…..O Bhagavati Sitala, for him whose body is burning with fever, from whose body a foul smelling is coming and whose eyes even have been ruined for his life you alone are remedy…”

SITALA MANGAL KAVYA: The worship of Mother Shitala is not based on a fixed thithi. Eventhough Krshnastami is the proper day for Shitala worship, only a few households do puja on this day.
Mangal-gan is held according to seasonal and community capacity to celebrate Shitala. It also depends on the availability of singers and stuff.

“The purpose of Sitala Mangal is not primarily the avoidance of disease, whether small pox. Malaria or any other. The mangal, the ‘well being’, the ‘auspiciousness’ ot ‘beneficence’ of the text lies in its capacity to enlighten and instruct. Stated in oversimplified terms, bhakti, an attitude of religious love, places the worshipper in a wholly dependent and child-like attitude toward the deity. The composition or publishing of a mangal text is an act of bhakti and also a means of enlightening and instructing others by explaining the divine
to people so that they too can have proper bhakti.”

SITHALA KATHA:
This is again a Bengal culture. On the eighth day of month of Vhitirai, the puja of Bhagavati Shitala is held. It is not constrained by any rules except it is cold food offering to be served. The food is cooked the previous day. Those observing vrat eat stale food on this day. Usually after the puja, the katha or story is told. Regionally there are many but the common ones are linked to Shitala astami.

Once a prince was affected by ‘chechak’ or pox. At the same it it also affected a farmer’s son. The farmer, a Shitala bhakta, was poor. He observed all Bhagavati Shitala puja rules and strictness of cooking and eating
which called for purity. Within his means he bought clay pot and served cold offering and ate stale prasada. The King on the other hand, sat at Bhagavati shrine chanting the hundred names of Chandi. He performed yagna everyday. But the food offering was prepared with the usual royal kitchen paraphernalia. Therefore Mother’s anger began to burn up with fever. The prince developed more itchy sores. The King and queen schemed to obtain Mother’s peace but it all went futile.

The King gets wind of the farmer’s son being cured of pox. He became extremely jelous. He started questioning why Mother had been unjust when he had spent so much on her prayers. The farmer got away with food cooked in some mud-pots. Harboring in such thoughts, he fell asleep.

Mother Shitala appeared in his dreams.“I am pleased with your service and for that reason your son is still alive. But, really, you did not maintain the necessary nourishing rules for the time of Sitala and gave me much trouble. In such times the use of cold things cannot be ignored. From eating salt, the illness of lumps and itchiness beings: therefore salt is banned. Likewise, to season foods in the house entices the mind of the sick one with its odor and he demands it. Because people go here and there and meet with others, there is a rule that the sick one
should not be with others. Therefore if you want happiness for yourself and your son, from today do not eat from the pot. For the sanity of Shitala, give only cold things to me for offerings and also to the prince.”

The King realizes his mistakes. The day he had this vision in his dream was the seventh of the dark half of Chithirai. He proclaimed that on the eighth day, everyone should do Bhagavati puja with stale grain and cold food offerings. This astam or eight was called Shitala astami. Henceforth it became customary to perform
Shitala astami puja.

AYURVEDA: Small-pox was not an ordinary disease but caused epidemic calamity. In ancient days humans placed their trust on god when they were faced with alarming health impediments. These gods and goddesses
were also suitable for community worship and community confidence. Mother Shitala, as Goddess of Small-pox, in the North, especially Bengal and Goddess Muthu Mariamman in the South played a prominent role as tutelary deity of villages. Ayurvedic texts recognized smallpox as a disease after the 7th century. While her worship is not seen as a replacement for ayurvedic or other forms of treatment, the Mother is still the spiritual and religious compliment at a different level of belief.

SHITHALA – MUTHU MARIAMMAN: Mother Shitala has her name to her credit in that unlike other deities of affliction, She is known by a single name except for a small number in South India. In the Bengal area Shitala is associated with small-pox. Little in the north, she seems to have a parallel in Goddess Sasthi, the Goddess Protecting Children, good fortune and household welfare.

Mother Shitala is said to have her counterpart in Goddess Muthu Mariamman of the Tamils. Indeed they are described as sisters. They seem to be connected in being ‘coolness’ Goddesses. Goddess Mariamman is a Shaivite Goddess. ‘Muthu’ means pearls indicating pox-marks. Her Muthu Mariamman is specific to smallpox as Shitala is in the North. In is also claimed by Shaivites that Goddess Shitala is an aspect of Mother Parvathi, the consort of Shiva. In Shaktam, Muthu Mariamman and Parvathi are all manifestations of the great Mother Devi.

Jai Maa Shitala Devi.
Yogi Ananda Saraswathi

Goddess Jivanitka by Yogi Ananda Saraswathi

9/24/2012

GODDESS JIVANTIKA.
She is the Divine Goddess of Midwifery. Jivantika is also the guardian of children. The cult of
mother goddess worship led to the divine baby sitter also. Love for the family
and their children are beyond motherly frail...
ties. It is instinctive of mothers to nurture and
protect their offspring. Mothers appeased the gods and goddesses to avoid harm
to their families. This culminated in worshipping fierce goddesses who
personify childhood protection against ailments and fatal diseases. Fierce child
protection goddesses of note are Jivantika and Goddess Shasti (posted earlier).
Shasti is the companion of the boy-god Sastha. She is the Goddess of Married
Women, Fertility and Childbirth. She represented fertility, pregnancy and
childbirth protection. It is said that this companionship is indicative of her
protecting the young, symbolically Shashta and his cat. It is said Shahsti
visits the child the first week of birth and writes their destiny on their
forehead. Jivantika, on the other hand is infinite protection.

MYTHOLOGY: Jivantika’s origins are explained in mythology. Jara is a cannibal
ogress. She gets the smell of fresh blood and human flesh in King Magadha’s
garden. There she finds two halves of a newborn baby. But the grim sight arouses
her maternal instincts. Using her magical powers Jara puts the two pieces
together and breathed life into the child. The child becomes alive and
instinctively reached for Jara’s breast and got breast fed. King Magadha rushes
to the garden upon hearing a child crying only to see it in the arms of Jara.
The child found split in two was Magadha’s own doing. Both his wives were
childless. He gets a magical fruit from a holy man and being fair to his wives,
he splits the fruit in two. In time they each delivered half a lifeless child on
the same day. That was disposed in the garden. This was given life by Jara.
Maghada was extremely happy. He declared Jara to be guardian of newborns. In
time with feminine worship of Mother Goddess Devi, Jara was worshipped as
Goddess Jivantika.

JIVANTIKA VRAT: These are provided for in the Skanda
Purana. This fast is usually observed by mothers to remove all kinds of worldly
sorrows. It also fulfils suspiciousness and motherly ambition. Skanda Purana
states that Goddess Jivantika protects children in home and out, at day and
night, everywhere, every time. As such mothers observe Jivantika Vrats for the
betterment of children and family while virgins or unmarried observe it for
personal ambitions. The vrat is observed on the first Friday on Shravan month.
If that was not convenient, it is then observed on the second Friday of the
month. Needless to say, one intending the best results, observe vrat on all the
Fridays in the Shravan month.

One observing this vrat is to avoid
yellow clothes and gold ornaments. If need be, silver ornaments are permitted.
Red is the best color as clothing. On is to embark on prayers from the morning
and avoid social engagements. Puja is accordance to one’s means. Arati is done
preferably with five lamps. During the prayers the bhakta cups rice in her
hands. During prayers one seeks Goddess Jivantika’s blessings and forgiveness
for karmas done unknowingly or innocently. Holy names of gods and goddesses are
chanted. After prayers some of this are put on children’s head as the Goddess’s
prasada. One observes strict celibacy during the vrat.

SKANDA PURANA:
King Sushil Sing and queen Sukeshiba are childless so they arrange with a
midwife to steal a Brahmin baby boy by the name of Sunderben. He was named
Prince Priyavrat Sinh The natural mother was told that only delivered a piece of
dead flash. She did not believe that, so she started observing Jivantika vrat on
the basis that her child was alive some where. The queen observes the same vrat
for the new prince in the palace.

Many years later, Sunderben became
King. He passed by a village when the was actually dedicated to Shradha
ceremonies to venerate ancestors. So he disguised himself to pass a night at a
Baniya’s place. There he fell asleep. At the midnight hour, Goddess Shahsti Devi
appeared to enter into the room. She was stopped by Goddess Jivantika holding a
trishul in protective mode. Shasti informs of a newborn in the household whose
destiny is to die in the morning. Jivantika objects to this as she is also
present as an auspicious goddess. Goddess Shahsti obliges. The Banya had earlier
lost all his children on the 6th night. Astonished that this child survived, the
credit went to the unknown guest and considered him to be a saint. They later
bid him farewell and invited a return journey someday soon.

The King then travelled to Gayaji. There during the shradha rituals, two hands appeared
to accept the homage. The King was not to understand the purport of such
appearance. The pundits too could not explain. So he decides to return and
revisits the Banya’s house. Yet again both Goddess Shasti and Goddess Jivantika
appear. Shasti maintained that the last time she obliged but any further
interference by Jivantika is going to interfere in the law of karma and disturb
the world system.

‘His mother observes my Vrata on Fridays in the
months of Shravan, it is my favourite day and I follow this man when he is out
of the home. On the vrat day, his mother does not wear yellow clothes, pass
green and yellow arches. She wears red and does not forget me even a second. How
could I abandon her son” asked Jivantika. This conversation is so interplayed as
the Banya also had another baby and it was the 6th night. The king overheard
this dialogue. Upon return he confronted the queen mother who admits that she
nothing about Jivantika vrat, less observe it.

So the King sets out to
find his real mother. So the next Friday he ordered all women in the kingdom to
attend the palace grounds dressed in red. None of the women resisted except the
Brahmin woman. The King sent a messenger to say the Brahmin woman was exempted
and she could come in the red sari sent by the King. When she appeared, the King
recognised his real mother and embraced her. The queen mother confessed her
sins. Goddess Jiantika graced the occasion and the ladies fell at her lotus
feet. Ever since, Goddess Jivantika Vrat prevailed as an auspicious event.

JARA JIVANTIKA PUJA: The month of Shravan is considered to be auspicious
for worshipping the Trinity. Observing Shravani Somavara Vratha is also another
uniqueness of the month. Shiva Linga are bathed with waters from the the holy
rivers and milk. Bilva leaves are offered to Lord Shiva. Vegetarian meals are
observed. Married women observe vrat for family welfare an unmarried for a good
groom. Men observe for happy and peaceful family life. Puja is also dedicated to
Lord Shani, Lord Ganesha and Goddess Parvathi. Fridays in the Shravan month are
auspicious days. Scriptures are read everyday during this month. Special pujas
are performed in the name of Goddess Jivantika for the welfare of their
children. This puja is called Jiviti Puja or Jara Jivantika Puja. Mothers apply
kumkum on each others’ forehead and pray for happy married life.Many observe a
fast. Sweet food is offered to Goddess Parvathi and Goddess Jivantika. It is
also a peak period of the monsoon season, so mothers pray for the children’s
welfare to be protected against waterborn diseases.

PRAYERS: Oh !
Goddess Jivantika ! Be merciful to all. May you give us your Constant memory.May
you protect us. May you give our children happy and prosperous life.

"Om Shri Jivantikayai Namah"See More

September 24th, 2012 GODDESS RENUKA YELLAMMA by Yogi Ananda Saraswathi.

9/24/2012

GODDESS RENUKA YELLAMMA.

Self-restraint, meditative practices and prayers are inextricably inter-twined. This is one of the symbolisms in Renuka-Yellama’s story other than being a venerable goddess in the bhakti path. She is a popular gram...adevata deity in South India especially in Karnataka, Andhra Pradesh and in parts of Tamil Nadu and Maharashtra. She is the Hindu Goddess of the Poor and Downtrodden and is popularly associated with the Devadasi concept. The story of her origins and the association two goddesses called Goddess Renuka and Goddess Yellamma unfold in the myth surrounding her. It depicts her chastity. Renuka is the mother of Parashurama, an incarnation of
Lord Vishnu. Those harmed by poisonous serpents call on Renuka Yellamma for relief. Fisher man in danger call upon her for blessings and make vows. These vows are later obliged as community rituals.

MYTHOLOGY:

Renuka derives her name from the word ‘renuvu’ meaning sand grains. She is known for her devotion and chastity in that she could collect water in unbaked pots. Renuka Devi was the daughter of King Renuka Raja. One day her performs a yagna, so the gods blessed him with a beautiful daughter. Whe comes of age, Agastya Muni, King Renu’s guru, advised for the daughter to be married to Jamdhagni. He was the son of Ruchik Muni and Satyavathi.

Renuka thus becomes the wife of Sage Jamadagni. This rishi could burn anyone down with his single sight. Their ashram was on the banks of the Gundalakamma river in the Ramshring Mountains. In their 8 years of marriage, the Maharishi remained conventional in his ways and austere but they procreated 5 children from their union. She gave birth to five sons Vasu , Viswa Vasu, Brihudyanu , Brutwakanwa and Ram bhadra . Ram bhadra was the youngest and most loved son. He gained the mercy of Lord shiva and Parvathi he was also blessed with ‘Ambikashtra’ from Parvathi and lord Shiva and hence he was called Parushuram.

Sometimes Parashuraman is said to be Vishnu’s incarnation. Renuka would go down to the river, make a fresh pot by taking mud and sand from the banks and carry water for for the maharishi’s yagas and yagnas. It is said that she used a snake, Adhiseshu as rope for drawing water.

On one occasion as Renuka neared the river, she happened to hear voices. In not wanting to alert, she hid behind some bushes only to see a king making wild love to his queen on the riverbanks. Actually it was Indra’s horny ghandarva angels who were in love-lock. What she witnessed was something new to her. She wanted the same kind of sexual activity from her aged husband. He was given to self and sexual restraint to perform extreme tapas. The sage refused and Renuka’s mind increasingly became tainted and distracted. She mentally
started comparing her husband with what she witnessed. Jamadhagni only added more kama in her by his refusals and her mind became impure. Jamadagni came to know that the pots she tried to make with sand became heaps and she was unable to complete her usual obligations for the yagna. She could not even catch
Adiseshu. All this angered the sage, disturbed his tapas, and what more Renuka was sexually demanding more than ever.

In his anger, he intended to burn her down. But that would not be possible as he had taken a vow of yoga. Thus he ordered the sons cut Renuka’s head. Four of them refused but Parashuram, the fifth son readily agreed to cut the head of his mother. He had acquired Jamadhagni’s powers and took oath to kill his mother. This pleased the sage. Parashuram found her in the compound and chased her around mercilessly with a reaised axe. She ran from her compound and indeed out of the village but Parashuram pursued her. In the next village, she ran and took refuge in the house of a low-caste poor woman named Yellamma. The host was known to be god-fearing womans and was a devadasi, sacrificing her life to god. There Renuka sat in a corner and facing north-east prayed to Lord Shiva. In hearing her plea, Shiva sent an army of ants to protect her. Soon an anthill surrounds her. This is called putta or puthu which covered her entire body.

Now, Parashuram disguised like a beggar and searched every house. Then he got wind of the exact location. Upon finding her, he was not able to break the anthill. Renuka had secured protection from Lord Siva and Mother Parvathi. Indeed she visualized the Lord as a Lingga and immersed herself in tapas. Serpents emerged
from the anthill to threaten Parashuraman. Having the protection of the Divine couple, Renuka breaks out of the anthill. Parashuraman could not attack her by seeing face to face. She told the son that he could ask for a boon but he told her that he is duty bound by the promise he made to the father. While performing the act of beheading, he also accidentally chops of Yellama’s head as she tried to stop Parashuraman.

Sage Jamadagni was pleased and asked Parashuram to accept a boon. He immediately said that he wanted his mother alive. Sage Jamadagni readily agreed and gave him a pot of water to be sprinkled on the corpse. In a hurry to bring back his mother life, Parashuram accidentally placed the low-caste woman’s head with his mother’s body.

Sage Jamadagni accepted this new form of his wife Renuka while her original head was elsewhere. There was also some consolation to the rishi. You see, while the body was that of Renuka, the brain was Yellama’s. She was given to austere spiritual life and either did not have any sexual feelings or exercised great restraint. Probably
it was the reason that Jamadagni did not chose his wife’s face? One should engage in conjecture other than sticking to the story line. That pesona went off into the forest. It is said that returned as Goddess Matangi at a later period.

The legend continues. The sage and ‘Renuka’ moved nearer the Himalayas and constructed a ashrama. Once a king visits them with his army. They were all fed and the king learns of Kamadhenu, the all providing cow. He forces the sage to surrender Kanadhenu so that his army could be fed. He than forcibly takes the holy cow but it runs away. The king was laughed at and Jamadhagni loses his head. Renuka’s attempts to enter the funeral pyre is stopped by another sage. Parshurama enters the scene to revive the father but was unfortunately abused. He was asked to go for a pilgrimage during which time the king’s son took an opportunity to revenge Jamadhagni and ventilate the insult. The sage was killed and Renuka is said to have entered the waters in the Siramur
Lake in Himachapradesh. It is said that the lake turned into the shape of a divine lady. When its waters reached the Ganga, its colors turned yellowish. People in Andhrapradesh believe it was this water that started live evolving there.

WORSHIP: The original head of Renuka was from then onwards worshipped as Yellamma. And thus the Goddess is referred as Renuka Yellamma. Even today, symbolically the head of Renuka is worshipped by attaching it to a pot or basket in rural Karnataka, Maharashtra and Andhra Pradesh. Anthills, to
this day are symbolically revered in the south and also in many traditions. Generally they are linked to prolonged periods of meditation and believed that they house divine souls. When a anthill takes form, it would be said that Renuka has started evolving. Various rituals are centered in this belief. There is a Yellamma Jatre in which the celebration are bout the power of women is in the form of DEPICTION: Yellamma is represented in a sitting posture, with a red skin, a fiery face and four arms. However the popular form of worship, apparently is the deity of Renuka's head as portrayed in the mythology. A severed head by itself is symbolic of ego and desires being shed.

SEXUAL RESTRAINT IN SPIRITUALISM: Purity of the mind and meditation are partners. The principle is inextricably linked to Hindu spiritual thoughts. The basis is that the Atman is pure, perfect and free, unaffected by desires and free from the vagaries of the body and mind. The more one identifies with the Atman, the purer the person becomes. Identifying more with the body and giving in to bodily urges makes the mind impure. It was for this reason Hinduism placed a great importance on sexual restraint of brahmacharya.

Literally this means ‘the state of dwelling in Brahman.’ It means the mind remains identified with Brahman-Atman. Sexual desire intrudes powerfully on body and mind and one who is in the grip of sexual passion becomes completely identified with the body. Self restraint, by a sannyasin or a householder jnani strengthens his body, mind and naturally character. The sage Patanjali set 20 ethical guidelines called yamas and niyamas, the dos and donts. These yamas are not limited by class, country, time or situation as they are indeed universal vows. These restraints and corresponding practices are necessary to maintain bliss consciousness.

Hara Hara Mahadeva.

Yogi Ananda Saraswathi

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