Saturday, 21 July 2012

Bhakti Yoga is its own prize.






Bhakti is a means and an end in itself. It's like consciousness rediscovering itself and burning like a untamed flame after having been into oblivion of illusory Maya. Bhakti is one of the paths which lead to self-realization. Gyana, Karma and Bhakti are three types of Yogas. Yoga is the art and science of attaining self-realization or losing false ego or dissolving soul to supersoul or Science to know this universe and various other universes expressed in Hindu Vedas, Puranas and Upanishadas.


Bhakti is, like knowledge, its own prize. It's not that you have to become a devotee to get something or to fulfil a desire; if you get the touch of divine ultimate, every desire of yours would become irrelevant. Those who are self-realized, when they get the to realize their self by Bhakti, don't ask for any favors, but for more Bhakti. The Bhakti, Gyana and Karma appear to be three different paths, but they're one and same. The unperturbed remembrance is key of devotion and so is the essence of Gyana and Karma yogas.


In Gyana Yoga you have to reinforce witness consciousness in meditation by consistent attention. Your mind dissolves into the witness and then witness also dissolves and self shows itself in its full bloomed glory. In case of Karma Yoga, you witness the 'doer,' never assuming yourself as a cause or vital factor in any of your deeds and offer all the Karmas to God. In Bhakti, you remember God by chanting his name, thinking about his image and his deeds, his manifestation and love him like your son, father, mother, friend and neighbor. You see only God in every being and every thing around you.

Vishnu is Swastika, the coiled baby dolphin of galaxy: Sishumara


For a detailed description of constellations, lunar-mansions and stars in galaxy Milky Way, see this article.  
Thus 'Dhruva' clearly is Polaris. The saptha Rishi's are the seven major stars of Ursa major. We can easily identify from figure 19, that 'Marichi' stands for Alkaid, 'Vasishta' stands for Mizar, 'Angirasa' stands for Alioth, 'Athri' stands for Megrez, 'Pulasthya' stands for Phecda, 'Pulaaha' stands for' Merak and 'Krathu' stands for DuBhe. The companion star for Mizar is Alcor. Hence 'Arundhathi' stands for Alcor. In figure 19, Vasishta and Arudhathi (Mizar-Alcor) can not be seen separate.


Canto 5, Chapter 23


Description of the Stars of S'is'umâra, our Coiling Galaxy: Here Vishnu is seen in coiled galaxy form and this article establishes that Polaris star was known as Dhruva to indians because it was pretty much "fixed" relative to other stars.


(1) S'rî S'uka said: '1.3 Million yojanas above them [the stars of the sages] one finds that supreme abode of Lord Vishnu which is praised in the mantras of the Rig Veda. It is the source of life of all entities that live from this moment till the end of creation. There the great devotee Dhruva, the son of Uttânapâda resides even today. His glory of obedient devotion I've described already. Agni, the fire god, Indra the king of heaven, the founding father who is the Prajâpati, Kas'yapa as also Dharmarâja, in unison full of respect move around that place keeping it to their right [see 4.9]. (2) For all the restless luminaries such as the planets and the stars that place constitutes the incandescent radiating pivot that is established by the Lord. The inconceivable, all-powerful force of Time is considered the cause of their revolving. (3) The luminaries keep their positions, just like three bulls that for threshing rice are yoked to a central pole [at fixed distances]. Moving in their orbits they have a fixed position relative to the inner and outer rims of the wheel of time, the same way as the planets around the sun keep their positions. Holding on to Dhruvaloka till the end of creation, they revolve in the sky as if they're driven by the wind, just like heavy clouds and big birds do who controlled by the air move their bodies around in respect of their previous positions. Thus the luminaries behave consequently, by the combined effort of material nature and the Original Person, the way they always have and never collide with the earth.






(4) Some imagine this great army of luminaries to be a s'is'umâra [a dolphin] and describe it, concentrated in yoga, as [that what can be seen of] the Supreme Lord Vâsudeva [see also a picture of the celestial sky as factually seen in a telescope]. (5) With its tail pointing to the end of the row of fixed stars in the sky [dhruva] and with its head bent downwards, it has its body coiled. The [planets of] Prajâpati, Agni, Indra and Dharma are found on the tail with [those of the demigods] Dhâtâ and Vidhâtâ at its base. The seven sages are situated on its hip. With its body coiling to the right there are as its separate body parts at its northern side the constellations of the fourteen stars [from Abhijit to Punarvasu] that mark the northern course [of the sun] and to the south there are the same number of them [from Pushyâ to Uttarâshâdhâ] marking the southern course. Together the both sides appear like the coiled body of a dolphin. On its back one sees the stars called Ajavîthî [*] and on the belly one sees the 'celestial Ganges' [the series of stars along the full body of the S'is'umâra we know as our Milky Way]. (6) Punarvasu and Pushyâ constitute the loins right and left. Ârdrâ and As'leshâ as well to the right and left are his flippers. Abhijit and Uttarâshâdhâ are the left and right nostril with following next in due order S'ravanâ and Pûrvâshâdhâ for its eyes left and right. Dhanishthhâ and Mûlâ are the right and left ear and the eight stars such as Maghâ marking the southern course are to be seen as the left ribs while the same number of stars like Mrigas'îrshâ that mark the northern course are there as the ribs positioned at the other side to the right. S'atabhishâ and Jyeshthhâ should be seen as the position of the right and left shoulder. (7) On its upper chin there is Agasti [Agastya] and on its lower one there is Yamarâja. As its mouth there is Mars, as its genitals there is Saturn, Jupiter is found at the back of the neck, the sun is found at the chest. In its heart Lord Nârâyana is found while the moon serves as its mind. As the navel there is Venus, the two sides of the breast is where the As'vins reside, Mercury is there as the in- and outward going breath, Râhu is the neck and the comets are found all over its body with the numerous stars as its pores. 


(8) This [form of S'is'umâra] certainly is the form of the Supreme Lord, of Lord Vishnu who consists of all the demigods. With that form before one's eyes one should each morning, noon and evening in all modesty meditate upon the following words: 'Our obeisances unto this resting place of all the luminous worlds, unto the master of the demigods, the Supreme Personality in the form of Time upon whom we meditate' [namo jyotih-lokâya kâlâyanâya animishâm pataye mahâ-purushâya abhidhîmahîti, see also 2.2: 24]. (9) Those who in respect of that leader of the demigods consisting of all the planets and stars, that destroyer of sin, practice the mantra as mentioned above by three times a day offering their respects this way or by three times a day meditating as such [in silence], will by that respect [for our sweet Lord in the form of] time very soon find all their sins annihilated.' 


Website for this image: Here

The Descent of the River Ganges


This translation has been taken from here. 


(1) S'rî S'uka said: 'At the time the incarnation of Lord Vishnu, who is directly the enjoyer of all sacrifices, took His second step [as Lord Vâmana, see 2.7: 17 ], He with the nail of the big toe of His left foot pierced the upper covering of the universe. 


[Which suggests that universe was inside a fluid of all causes where Mahavishnu sleeps on Sheshanaga and his inhalations and exhalations subside and create myriads of universes]




The flow of water that from the outside entered the hole, having turned pink from washing away the red powder of His lotus feet, vanquishes the sins of all the world getting in touch with it. It fell, after a very long time ['a thousand millennia'], from the sky down on the place, the highest planetary world, which one calls the refuge of Vishnu. Emanating directly from the Supreme Lord His feet it is described as completely pure and has for that reason been given that name [the Ganges as the Vishnupadî].  (2) There, in that place, our most exalted, firmly determined devotee, the famous son [Dhruva, see 4: 8] of Uttânapâda, bathes in the water of the lotus feet of the family deity. With his heart deeply immersed in an intense eagerness his spontaneous devotional service to the Lord constantly increases and tears are showing in his two flowerlike, slightly opened eyes as a symptom of the ecstasy in his body. Even today he with great reverence accepts upon his head the uncontaminated water that is emanating. (3) After him [the waters reach] the seven sages [Marîci, Vasishthha, Atri and so on, see 3.12: 22]. They, well known with this blessing, even at the present moment carry it on their matted hair with great honor. They consider it the ultimate perfection of all austerities to be of such a great and continuous devotional service in bhakti-yoga  unto the Supreme, All-pervading Lord Vâsudeva. Just like other people seek and find a different form of [nirvis'esha-vâdi or impersonal] liberation,  they reach their goal by neglecting all other means of attaining perfection [like by economic development, the regulation of sense gratification, or by religion]. (4) When the water, in her fall in the realm of the gods, has inundated the sphere of the moon that is so congested by the thousands and millions of their different vimânas [divine palaces, different points of view or heavenly vehicles], it next falls down upon the abode of Brahmâ. (5) There it divides into four branches carrying the names of Sîtâ, Alakanandâ, Cakshu and Bhadrâ, which flow away in the four directions towards the great reservoir, the ocean. (6) The Sîtâ originating from the city of Brahmâ, flows downwards from the tops of the Kesarâcala and of other great mountains. Fallen on the top of the Gandhamâdana mountain within the province of Bhadrâs'va going in the western direction it enters into the salty ocean. (7) The same way coming down from the top of the mountain Mâlyavân the water of the Cakshu next uninterrupted flows in the direction of Ketumâla to enter the ocean in the west. (8) The Bhadrâ, coming down from Mount Meru falls in the northern direction down from Mount S'ringavân to flow in between several mountain peaks through the entire area of Kuru to finally enter the ocean in the north. (9) Similarly the Alakanandâ [branch of the Ganges], flowing down at the southern side of Brahmapurî [Mount Meru], passes many mountain tops to reach, more fiercely, with a greater force the Hemakûtha and Himakûtha mountains to cut [thereafter] through Bhârata-varsha in the direction of the ocean in the south. For someone who comes to bathe in the water, it is not difficult to obtain with every step he makes the result of great sacrifices like the As'vamedha and the Râjasûya. (10) Many hundreds of other rivers and streams run through each of the many tracts of land and one should consider them all as being daughters of Mount Meru.


(11) The land known as Bhârata-varsha [India] constitutes of all these [nine] varshas the field  [kshetra] for [working on] one's karma. The remaining other eight varshas are the heavenly places here on earth meant for the inhabitants of the higher worlds. There they enjoy the pleasures of life based upon the remaining merit of their virtuous deeds. (12) For thousands of years they all enjoy their lives there just like gods, with bodies like thunderbolts which are as strong as a thousand elephants. Youthful and excited about a great deal of sexual pleasure and other sensual delights they bond as man and woman, conceiving a child at the end of their term of mating. They know times there of harmonious living alike the ones one had during Tretâ-yuga [the period mankind lived in piety]. (13) In each of those lands the godlike leaders because of their virtuous conduct never run short of respect and offerings. During all seasons they have lots of flowers as well as fruits of which the branches of the trees heavily bend down. The gardens to their many divine refuges are full of beautiful trees and creepers. And there are many lakes of crystal clear water in the valleys of the mountain ranges that demarcate their lands. In those lakes one finds all kinds of fragrant fresh lilies with humming bumblebees, eager great swans, ducks, cranes and other aquatic birds. They enjoy all kinds of water sports there, lustily courting the attractive godlike women who, smiling with their playful glances, entertain themselves freely with great joy, an eager look and an enchanted mind. (14) The Supreme Lord Narâyâna, the great personality, certainly proves His mercy to His devotees in all these nine varshas by personally promoting the reality of the soul [through his four appearances as Vâsudeva, Sankarshana, Pradyumna and Aniruddha, see 4.24: 35-36]. Up to the present day He thus stays near his devotees to accept their service (*). 


(15) In Ilâvrita-varsha the Supreme Lord S'iva is the only man. Anyone else but him who wants to enter that most excellent realm, will find out what leads to the curse of Bhavânî [His wife] and turn into a woman. I'll dilate on that later on [see 9.1].  (16) In the company of Bhavânî there are ten billion women who always serve the in four expanded Supreme Lord. The fourth expansion of the Supreme Personality, known as Sankarshana, constitutes the source of His form in the mode of ignorance. Lord S'iva, in trance meditating on Him, calls Him into his heart by reciting the following in worship. (17) The powerful Lordship says: 'My obeisances unto You oh Supreme Lord, oh greatest Original Personality and reservoir of all transcendental qualities, oh You whom I revere as the one unlimited and unmanifested within this world. (18) Oh worshipable one whose feet ward off all danger, You, to whom we owe all the different opulences, are the very best, the ultimate shelter invaluable to the devotees to whose satisfaction You manifest Yourself in different forms. I sing Your glory for You put an end to the repetition of birth and death, oh You, the Supreme Controller and source of this creation. (19) Who of us not in control of the force of his anger, would, aspiring to conquer his senses with the command of Your glance, not be of worship unto You? Your vision is never, not even to the slightest degree, clouded by the restless mind that one has because of the qualities of the deluding material world. (20) To a person with an impure vision You with Your bloodshot eyes appear as someone who under the influence of mâyâ is inebriated because of drinking too much honey sweet liquor. But [such a person is as impure as e.g.] the wives of that serpent demon [Kâliya, see 10.16] who couldn't worship You anymore because of their bashfulness about being sensually aroused from touching Your feet. (21) By You, so say all the sages, the world is maintained, created and annihilated, while You Yourself are free from these three [modes]. To You as the Unlimited One, the universes situated on the hundreds and thousands of Your hoods, weigh not more than a mustard seed. (22-23) From You originated the first embodiment of the gunas, the most powerful one who was never born [Lord Brahmâ], the reservoir of all wisdom and cosmic intelligence of the total energy of the universe. From him I [Rudra] appeared in this world who, endowed with the three modes, from my material [ahankâra ego] potency shape the demigods, the [five] material elements and the senses. 


[Nada Yoga subdues the ego as an offering to Shiva, whereas path of Bhakti leads to beloved Shri Krishna Narayana]


Being controlled by You, we - the great personalities, I, the demigods, the five elements and the total energy - are bound to You like birds on a string and all together form this material world by Your grace. (24) A person bewildered by the qualities of creation doesn't know how to escape from being caught in the deluding energy that ties him on every occasion to karmic activities. That Supreme Personality, You in whom everything has its beginning and its end, I offer my respectful obeisances.'