14.04.2026    Tuesday         ParAbava Tamil New Year & Chithirai month begins,

                                                Chaithra vishu puNyakaalam

16.04.2026    Thursday       bhOdhAyana Amavasya

17.04.2026    Friday             amavAsya

20.04.2026    Monday          akshaya thrutheeyai

21.04.2026    Saturday        Sri Sankara  jayanthi

22.04.2026    Sunday           Sri RAmAnuja jayanthi

27.04.2026    Monday          sarva ekAdasi

30.04.2027    Thursday       sri nrusimha jayanthi [except Temples]

01.05.2026    Friday             Chaitra Poornima, swAthi

09.05.2026    Saturday        sravaNa vratham

13.05.2026    Wednesday   sarva ekAdasi

15.05.2026    Friday             vaikAsi month begins

16.05.2026    Saturday        sarva amavAsya

27.05.2026    Wednesday   sarva ekAdasi

29.05.2026    Friday             swAthi

30.05.2026    Saturday        Sri Nrusimha  jayanthi at Temples

05.06.2026    Friday             SravaNa vratham

11.06.2026    Thursday       sarva ekAdasi

14.06.2026    Sunday           sarvaamavAsya

15.06.2026    Monday          Aani month begins

20.06.2026    Saturday        Ahobila mutt HH 46^th Jeers thirunakshathram

24.06.2026    Wednesday   Sri Sudarsana jayanthi

25.06.2026    Thursday       sarva ekAdasi, swAthi

02.07.2026    Thursday       SravaNa vratham

10.07.2026    Friday             ekAdasi

13.07.2026    Monday          bhOdhAyana amavAsya

14.07.2026    Tuesday         amavAsya

17.07.2026    Friday             Aadi month begins, AadippaNdigai, dakshiNAyana

                                                punyakaalam

22.07.2026    Wednesday   swAthi

25.07.2026    Saturday        sarva ekAdasi

30.07.2026    Thursday       SravaNa vratham

03.08.2026    Monday          Aadi pathinettAm perukku

09.08.2026    Sunday           sarva ekAdasi

12.08.2026    Wednesday   sarva Aadi Amavasya

14.08.2026    Friday             thiruvAdippooram

17.08.2026    Monday          AavaNi month begins

24.08.2026    Monday          ekAdasi

26.08.2026    Wednesday   rik (rk, ruk) upAkarma, thiruvONam festival, SravaNa

                                                vratham

27.08.2026    Thursday       Yajur upAkarma

28.08.2026    Friday             Gayatri Japam, varalakshmi vratham

04.09.2026    Friday             munithraya, vaikAnasa, pAncharAthra, – sri AhObila

                                                Mutt – Sri Jayanthi, GOkulAshtami

07.09.2026    Monday          sarva ekAdasi

10.09.2026    Thursday       sarvaamavAsya

13.09.2026    Sunday           sAma vEda upAkarma

14.09.2026    Monday          vinAyakar chathurthi (Ganesh Chathurthi)

17.09.2026    Thursday       purattAsi month begins

22.09.2026    Tuesday         sarva ekAdasi, SravaNa vratham

27.09.2026    Sunday           MahALaya paksham (pithru paksh) begins

29.09.2026    Tuesday         mahAbharani

03.10.2026    Saturday        madhyAshtami

06.10.2026    Tuesday         sarva ekAdasi

08.10.2026    Thursday       gajachchaayai

10.10.2026    Saturday        sarva mahALaya amavAsya

11.10.2026    Sunday           navrAtri pooja begins at temples

12.10.2026    Monday          navarAtri pooja begins at homes

18.10.2026    Sunday           Aippasi month begins – thulA vishu puNyakAlam

20.10.2026    Tuesday         saraswathi pooja, aayutha pUja, SravaNa vratham

                                                Sri vEdantha dEsikar thirunakshatram

21.10.2026    Wednesday   vijayadasami

22.10.2026    Thursday       sarva ekAdasi

07.11.2026    Saturday        late night (08.11.2026 early morning) naraka

                                                Chathurthasi snAnam (bath)

08.11.2026    Sunday           DeepavaLi (DiwAli) festival, sarva amavAsya

09.11.2026    Monday          Lakshmi kubEra pUjA

13.11.2026    Friday             Sri maNavALa mAmunigal thirunakshatram

16.11.2026    Monday          SravaNa vratham, kadaimugam

17.11.2026    Tuesday         kArthigai month begins, mudavan muzhukku

20.11.2026    Friday             sarva ekAdasi

23.11.2026    Monday          bharaNi deepam

24,11.2026    Tuesday         pAncharAtra, vaikAnasa, munithraya, Sri Ahobila Mutt

                                                thirukkArthikai (kArthikai deepam), sarvAlaya deepam

04.12.2026    Friday             sarva ekAdasi

06.12.2026    Sunday           swAthi

08.12.2026    Tuesday         sarvaamavAsya

13.12.2026    Sunday           SravaNa vratham

16.12.2026    Wednesday   mArgazhi month begins, dhanur month pUja begins

20.12.2026    Sunday           vaikuntha  ekAdasi

31.12.2026    Thursday       ashtakA

01.01.2027    Friday             anvashtakA

02.01.2027    Saturday        swAthi

03.01.2027    Sunday           sarva ekAdasi

07.01.2027    Thursday       sarva amavAsya, sri hanuman jayanthi

11.01.2027    Monday          koodAraivalli

14.01.2027    Thursday       bhOgi festival

15.01.2027    Friday             thAi month begins, auspicious time to keep pongal pot

                                                In the morning betweeb 09.00 and 09.45 a.m.

16.01.2027    Saturday        kanu, mAttu pongal

19.01.2027    Tuesday         ekAdasi

29.01.2027    Friday             ashtakA,  swAthi

30.01.2027    Saturday        anvashtakA

02.02.2027    Tuesday         sarva ekAdasi

06.02.2027    Saturday        sarva thai  amavAsya, SravaNa vratham

13.02.2027    Saturday        mAsi month begins, ratha sapthami

17.02.2027    Wednesday   sarva ekAdasi

21.02.2027    Sunday           mAsi magam

26.02.2027    Friday             swAthi

28.02.2027    Sunday           ashtakA

01.03.2027    Monday          anvashtakA

04.03.2027    Thursday       sarva ekAdasi

05.03.2027    Friday             SravaNa vratham

07.03.2027    Sunday           bhOdhAyana Amavasya

08.03.2027    Monday          amavAsya

15.03.2027    Monday          pankuni month begins. kAradayAr nOnbu, auspicious

                                                Time to wear mAsi charadu: early morning between

                                                05.45 and 06.45 a.m.

18.03.2027    Thursday       sarva ekAdasi

22.03.2027    Monday          pankuni uthiram

25.03.2027    Thursday       swAthi

01.04.2027    Thursday       SravaNa vratham

02.04.2027    Friday             sarva ekAdasi

06.04.2027    Tuesday         sarva amavAsya

07.04.2027    Wednesday   yugAthi festival, Telugu New year begins

14.04.2027    Wednesday   pilavanga Tamil New Year/Chithirai month begins.

================

:-: subhamasthu, lOkAs samasthAs_sukhino bhavanthu  :-:

SRI LAKSHMI VARAHA PERUMAL TEMPLE BUILDING APPEAL

|| ஸ்ரீ ||

SRI LAKSHMI VARAHA PARABRAHMANE NAMA:

SRIMATHE RAMANUJAYA NAMA: SRIMATHE NIGAMANTHA MAHA DESIKAYA NAMA:

SRIMATHE SRIVAN SADAKOPA SRI RANGANATHA YATHINDRA MAHA DESIKAYA NAMA:

The Almighty Sri Varahar tells Sri Bhoodevi : Hey Devi ! If any Jeevan (Human) thinks of ME when his mind is very sound, his body is in good health conditions, his mental and physical activities are functioning properly; And if he thinks that I am (Emperuman) the form of this entire Universe, and that I am devoid of Birth or Death, and I am Omnipresent… Hey devi ! I promise you that I shall remember such a Jeevan, who is my devotee, when he/she is on his/her last days, lying in the bed like a stone or wood; And I myself undoubtedly Bless him with the Supreme Abode.

The divine temple of Sri Lakshmi Varahar is situated at Natteri Village, near Brahmadesam, Kanchipuram Divya Desam, and Tiruputkuzhi Divya Desam in Tiruvannamalai District, Tamil Nadu. This temple at Natteri is more than 1000 years old. Vishishtadvaita Guru, Sri Bhagavath Ramanujar, who was born over 1000 years ago, is believed to have performed Pooja in this temple. This temple is the abode of Sri Lakshmi Varahar, Sri Komalavalli Thayar, Sri Vishvaksenar, Sri Garudar and Sri Anajaneyar (Hanuman).

Natteri vilage has a hallowed history. As many as 128 Vedic scholars were gifted with residential plots and farmlands by the Nawab of Arcot as honorarium and the village hosted a large Agraharam comprising six streets.

In a significant chapter of Natteri’s history, the village hosted two Jeers of Sri Abobila Mutt with their entourage in a grand manner for several days. His Holiness Srivan Satakopa Sri Veeraraghava Satakopa Yathindra Mahadesikan (the Hon’ble 43rd Srimath Azhagiyasingar) and His Holiness Srivan Satakopa Sri Vedantha Desika Yathindra Mahadesikan (the Hon’ble 44th Srimath Azhagiyasingar) were overwhelmed by the reception and the devotion of the elderly scholars of Natteri and showered their blessings on all devotees and natives of the village. In ancient days, the temple was a massive structure, with a big chariot for the Gods and the village was a personification of prosperity and great intellect. The above were also
confirmed in a prashnam conducted at the temple.

Over the centuries, the original temple did not stand the weather of time and Sri Varahar Moorthi, Sri Komalavalli Thaayar Moorthi were later found and placed in the Hanuman Anjaneyar Sannidhi. This Hanuman statue is one of nearly 700 statues installed by His Holiness Sri Vadiraja Swami, in South India.

The Temple Authorities, Trustees, general public and dignitaries, native to Natteri village, under the auspicies of His Holiness the Hon’ble 46th Jeer of Ahobilam Mutt, Srivan Satagopa Sri Ranganatha Yathindra Mahadesikar, have undertaken to rebuild the temple at its original place and the construction of the temple and associated structures is underway. To ensure that the temple stands the test of time, the same is now being built with ‘heavy stones cut from boulders.’ At present, the construction of Sri Varahar Perumal Sannidhi, Sri Komalavalli Thaayar Sannidhi and Andal Sannidhi are underway. It is estimated that the project would cost around Rs. 1 Crore. At present, daily puja is being performed in the Hanuman Sannidhi for all the Deities.

On 16th October, 2022, the Hon’ble 46th Jeer of Ahobilam Mutt, His Holiness Srivan Satagopa Sri Ranganatha Yathindra Mahadesikar graced the village and visited the temple with Sri Dolai Kannan, the idol worshipped by Sri Bhagavath Ramanujar and has Blessed all devotees and natives.

It is requested that all Aastikas involve themselves in this divine Kainkarya and receive the Blessings of the Almighty Sri Lakshmi Varahar. Donations are accepted in the form of cash or kind (materials, etc.) as per the details given below. Devotees who want to contribute materials may contact the Trustees.

TRUESTEES
SRI LAKSHMI VARAHA PERUMAL KOVIL,
NATTERI VILLAGE – 632511

Contributions may be made in any of the following modes:

FOR NEFT / RTGS TRANSACTIONS:
NATTERI SRI LAKSHMI VARAHA PERUMAL TEMPLE TRUST
KOTAK MAHINDRA BANK, T. NAGAR BRANCH
IFSC – KKBK0000468 ACCOUNT NO. 1815025684

CHEQUES MAY PLEASE BE ISSUED IN THE NAME OF

“NATTERI SRI LAKSHMI
VARAHA PERUMAL TEMPLE TRUST” AND SEND TO THE FOLLOWING
ADDRESS:

SRI. N V SRINIVASAN, MANAGING TRUSTEE,
NATTERI SRI LAKSHMI VARAHA PERUMAL TURST
No. 5/3 (OLD No. 2/3), MANBHAV, HINDI PRACHAR SABHA ROAD,
T. NAGAR, CHENNAI – 600 017, TAMILNADU, INDIA

Note: Donors who remit donations through NEFT/RTGS/ IMPS, please email your details to: natterislvp@gmail.com and Whatsapp to Mobile No. 8667035802 with details as under:

Name:

PAN No.
Address:

Mobile No.
Transaction IMPS/ UTR No:

Amount:
Date of Remittance:

Sri Vishnu Sahasranamam – An in-depth study that adds glorious value to His name

Sri Vishnu Sahasramam is known  as Sri Vishnusahasranamam contains 1008 Names of Sri Mahavishnu. This entire compiling was done after the Mahabharata war and Saint Vyasa Mahamuni wrote the entire versus with answers for the queries raised by respective personnel they were part of that time. 

Every Name of Sri Vishnu has a meaning to it; quite apart – the phonetic vibrations by chanting each Name known as “Nama” and the chain of names known as “Namavali” produces very fantastic results of vibrations that are very essential for humans knowledge and wisdom. What the phonetic sound vibrations create to the chanter or to the one who hears it is very well established by many eminent scholars. For attainment of spiritual liberation, one must involve himself/herself to the glories of the Lord Sri Mahavishnu, by reciting the entire slokhas.

This not only strengthens the brain neuron chips but also emits the brain wave at a very conducive limits that can revibrate the energies into one’s own body. Besides, the thought and thinking of a person can also be regulated to divine path. That’s the exact value, which bring every Bhakta known as devotees of Sri Maha Vishnu.

The birth of Sri Vishnu Sahasra Nama – The 1008 Names of Sri Maha.

The legend would have it that at the end of the epic Mahabharata war, Bhishmacharya was awaiting the sacred hour to depart from his physical body unto the lotus feet of the Lord. Yudhishtira, the eldest of the Pandavas, was desperately looking for the answers to matters relating to Dharma and Karma.  Lord Sri Krishna, who understood Yudhistira’s uneasy mind, guided him to Bhishma to learn insight in to this precious knowledge.  It is relevant to mention that Bhishma was acknowledged to be one of the twelve most knowledgeable people.  The other eleven being Brahma , Narada , Siva , Subramanya , Kapila , Manu , Prahlada , Janaka , Bali, Suka and Yama .

As directed by the Lord, he meets Yudishtra. At their meeting, Yudhistira presented Bhishma with six questions.

1. kimEkam dhaivatam lokE?

    Who is the greatest Lord in the world?

2. kim vaapyEkam parAyaNam?          

    Who is the one refuge of all?

3. stuvantam kam prApnuyuh mAnavah subham?    

    By glorifying whom, can man attain peace and prosperity?

4. kam arcanat prApnuyuh mAnavaah subham?           

    By worshipping whom can man reach auspiciousness?

5. kO dharmah sarva dharmANaam bhavatah paramO matah?          

    What is, in thy opinion, the greatest Dharma?

6. kim japam mucyatE jantur janma samsAra bandhanAth?          

    By doing Japa of what, can creature go beyond the bonds and cycle of birth and death?

Bhishma responded by reciting the one thousand names now hailed as the Vishnu Shasranama, and reminded him that either by meditating on these names or by invoking the names through archana (Offering), our minds can be lifted to higher consciousness.

Indeed, such a long recital of nAmAs glorifying the Lord and His splendor is rare in the world.  Yet a rational person is apt to question how mere words and their repetition can create such great power.. Just imagine for a moment that you are in an assembly, and the lecturer begins his talk with the word “boat”.  You can at one grasp the image of a boat, and there is calmness of mind.  Suddenly then, if someone in the assembly, utters the word “snake”, will your calmness continue?  It therefore follows that vak (utterance) and artha (meaning) together infuse a subtle energy either positively or negatively.  The thousand naamas are storehouses of proven spiritual content that can easily uplift our minds.  Indeed the expression NaMa is made up of Na for Naramandala and Ma for manas, our Mind.  NaMa, the chanting of which helps to unite our nervous system and Mind.

The main body of Sri Vishnu Sahasranama consists of 107 stanzas which contain the one thousand names of Sri Maha Vishnu.  Every one of the one thousand names is full of significance and refers to one particular guna (quality, characteristic, or attribute) of Paramatma.  These names invoke a sense of bonding with the Lord.  The meanings of the names give us an understanding and depth of God as there is a deep connection between the name and the named.

 Why were these 1008 names chosen?

Does the Lord get absolutely defined by these one thousand names?  The Vedas affirm that God is neither accessible to words nor to mind.  It is said that you cannot comprehend the Paramatma with the human mind alone, even if you spend all your life trying!  Given this infinite nature of the Paramatma, who is not governed or constrained by any of the physical laws as we know them, the choice of a thousand names of Vishnu by Bhishma should be recognized as a representation of some of his better known qualities that are repeatedly described in our great epics.

Some might say that they do not understand the meaning of the Sanskrit words, and therefore do not feel comfortable chanting them.  But learning the chanting of prayers even without knowing the meaning is a worthwhile act, and can be compared to finding a box of treasure without the key.  As long as we have the box, we can open it whenever we get the key of knowledge later.  The treasure will be there already.

Others might feel that they do not know the correct Sanskrit pronunciation, and do not want to chant incorrectly.  There is an analogy of a mother to whom a child goes and asks for an orange.  The child does not know how to pronounce the word “orange” and so asks for “ange”.  The mother does not turn away the child and does not refuse to give the child the orange just because the child does not know how to pronounce the word.  It is the bhaava (spirit) that matters, and so as long as one chants the name of God with sincerity, considerations such as not knowing the meaning, not knowing the pronunciation, etc, do not matter, and God will confer His blessings on us, there is no way a devotee of Vishnu can meet with any dishonor or disgrace of any kind.

Phala Sruti – The Benefits:

Traditionally our prayers end with a phala sruti – a section on the benefits of reciting the prayer.  The Vishnu Sahasranama is no exception.

The necessity of cleansing our body regularly to maintain hygiene and good health is recognized by everyone.  But with the busy nature of today’s world, we do not see our mind the same way as we see our body.  As a consequence, the need for keeping our minds clean is not appreciated.

Those who do not cleanse their mind on a regular basis become mentally ill over a period of time..  Prayers are a means to mental cleansing when they are chanted with sincerity and devotion.  The importance of chanting Sri Vishnu Sahasranama is that the deity being worshiped is none other than Vasudeva.  Sri Vedavyasa, who was responsible for stringing the naamas together in a poetic form, points out that it is by the power and command of Vasudeva that the Sun, the Moon, the stars, the world and the oceans are controlled.  The whole universe of the Gods, Asuras and Gandharavas is under the sway of Lord Krishna.  In Bhishma’s expert judgment, chanting Vasudevas’s name with devotion and sincerity will ensure relief from sorrows and bondage.  The person who recites is not the only one who benefits, but also those who for whatever reason are unable to chant benefit by just hearing the chanting as well.

VishnuSahasranamam, compiled with 108 slokhas (versus) that contain the 1008 Names of Sri Mahavishnu. I reproduce in the following pages the meaning of each name; the entire graphics were taken from the website: http://www.stephen-knapp.com/sri_vishnu_sahasranam_translations.htm and for the reader’s convenience split up into 9 pages, so that the pages load quickly.

My aim and intention is to bring the inner meaning of every ritual and practices to focus; so that the new generation understands the values and continues to follow the Vedic principles. If one knows his/her constellatilon known as Nakshatra and it’s Padam (quarter in which they are born of a nakshatra), they can surely find out the related Vishnusahasranama stanza that aptly linked to their star and by reciting it often one would get immense benefits. Please click here to know the related stanza of a linked Nakshatra.

I am Thankful to Mr. Deepak Vasudevan for creating and bringing out the following frame, displaying Sri Vishnu Sahasranamam in Tamil and in voice; the simultaneous display of Lords images will be a good treat for your eyes!

Thanks to every visitor and I Pray Lord Sri Krishna bestows mental peace and happiness to those, who read this Sri Vishnu Sahasranamam Stotras.

TRS Iyengar

Click here to proceed further reading the Sri Vishnu Sahasranamam

|| ஸ்ரீ ||
ஸ்ரீ ராம ஜயம்

காயத்ரீ ஜபம் – 28.08.2026.‌

நித்யானுஷ்டானங்களை முடித்துவிட்டு, கை கால்களை அலம்பிக்கொண்டு,
சுத்தமான இடத்தில் ஜலத்தினால் ப்ரோக்ஷித்து, இரண்டு பில் ஆஸனத்திற்கு
சேர்த்து, இரண்டுபில் பவித்ரம் தரித்து, 2 பில் இடுக்குப்புல் தரித்ததுக்கொண்டு
மூன்றும்றை ப்ராணாயாமம் செய்யவும். பின்னர், கைகூப்பி :

அஹோபில மடம் (ஸ்ரீ ஸன்னிதி) சிஷ்யரகளுக்கு மட்டும்:
யஸ்யாபவது பக்த ஜனார்த்தி ஹந்து; பித்ருத்வ மந்யேஷ்வ
விசார்யதூர்ணம், ஸ்தம்பேவதார ஸ்தமநன்யலப்யம்,
லக்ஷ்மீந்ருஸிம்ஹம் ஶரணம் ப்ரபத்யே |

கீழ்கண்டவை, வடகலை எல்லோர்க்கும் பொது:

ஹர்ஹி ஓம், அஸ்மத் குருப்யோ நம: |
ஸ்ரீமான் வேங்கடநாதார்ய: கவிதார்க்கிக கேஸரீ |
வேதாந்தாசாரிய வர்யோமே ஸந்நிதத்தாம் ஸதாஹ்ருதி ||
குருப்ய: தத் குருப்யஶ்ச ந்மோவாக மதீமஹே |
வ்ருணீமகேச தத்ராத்யௌ தம்பதீ ஜகதாம்பதி ||
ஸ்வஶேஷ பூதேந ம்யாஸ்வீயை: ஸர்வ பரிச்சதை |
விதாதும் ப்ரீதமாத்மாநம் தேவ: ப்ரக்ரமதே ஸ்வயம்||

கீழ்கண்ட மந்த்ரங்கள் வடகலை, தென்கலை மற்றும் ஸ்மார்த்தாள், மாத்வாள்
அனைவர்க்கும் பொது:

ஸுக்லாம்பரதரம் விஷ்ணும் ஶ்ஶிவர்ணம் சதுர்புஜம் |
ப்ரஸந்ந வதநம் த்யாதேத் ஸர்வவிக்நோப ஶாந்தயே ||
யஸ்யத்விரத வக்த்ராத்யா: பாரிஷத்யா: பரஶ்ஶதம் |
விக்நம் நிக்நந்தி ஸததம் விஷ்வக்ஸேநம் தமாஶ்ரயே ||

(இடது உள்ளங்கையை வலது தொடைமேல் வைது, வலது உள்ளங்கையை
கவிழ்த்து வைத்துக்கொண்டு, கீழ்கண்ட ஸங்கல்பத்தை கூறவும்).

ஹர்ரிஹரோந்த்ர, தத் ஸ்ரீகோவிந்த, கோவிந்த, கோவிந்த அஸ்ய ஸ்ரீபகவதோ
மஹா புருஷஸ்ய, ஸ்ரீவிஷ்ணோராக்ஞயா, ப்ரவர்த்தமானஸ்ய, அத்ய ப்ரஹ்மண:
த்விதீயபரார்த்தே, ஸ்ரீஶ்வேதவராஹகல்பே, வைவஸ்வத மன்வந்தரே, கலி யுகே,
ப்ரதமேபாதே, ஜம்பூத்வீபே, பாரத வர்ஷே, பரதகண்டே, ஶகாப்தே, மேரோ:
தக்ஷிணே பார்ஶ்வே, அஸ்மின்வர்த்தமானே, வ்யவஹாரிகே, ப்ரபவாதிஷஷ்டி
ஸம்வத்ஸராணாம் மத்யே,

பராபவ நாம ஸம்வத்ஸரே, தக்ஷிணாயனே, வர்ஷ ரிதௌ, ஸிம்ஹ மாஸே,  க்ருஷ்ண பக்ஷே, ப்ரதமாயாம் ஶுபதிதௌ, ப்ருகு வாஸர, ஸதபிஷங்க் நக்ஷத்ர யுக்தாயாம்,நக்ஷத்ர யுக்தாயாம், ஸ்ரீவிஷ்ணு யோக, ஸ்ரீவிஷ்ணு கரண,  ஸுப யோக, ஸுப கரண ஏவங்குண விசேஷண வஸிஷ்டாயாம், அஸ்யாம் ப்ரதமாயாம் ஶுபதிதௌ, ஸ்ரீபகவதாக்ஞயா,

(வடகலை) ஸ்ரீமன்நாராயண ப்ரீதியர்த்தம்
(தென்கலையார்) பகவத் கைங்கர்ய ரூபம் (அ) பகவத் ப்ரீதியர்த்தம்
(ஸ்மார்த்தாள்) – ஸ்ரீ பரமேஸ்வர ப்ரீதியர்த்தம்

மித்யாதீத ப்ராயஸ்சித்தார்தம், அஷ்டோத்ர ஸஹஸ்ர ஸங்க்யா (1008) (அல்லது)
அஷ்டோத்ர ஸத ஸங்க்யா (108) காயத்ரீ மஹாமந்த்ர ஜபம் கரிஷ்யே என்று
சங்கல்பத்தை கூறி, ஸாத்வீக த்யானம் செய்யவும்:

ஸாத்வீக த்யானம்:
பகவாநேவ ஸ்வநியாம்ய, ஸ்வரூபஸ்திதி,ப்ரவ்ருத்தி: ஸ்வஶேஷதைகரஶேந
அநேந ஆத்மநா கர்த்ரா ஸ்வகீயை: சோபகரணை: ஸ்வாராதனைக ப்ரயோஜனாய
பரம புருஷ: ஸர்வஶேஷீ ஸ்ரிய: பதி: ஸ்வஶேஷ பூதமிதம் காயத்ரீ மஹாமந்த்ர
ஜபாக்யம் கர்ம ஸ்வஸ்மை ஸ்வப்ரீயதே ஸ்வயமேவ காரயதி என்று சாத்வீக
த்யானம் செய்தபின், காயத்ரீ ஆவாஹனம்/ஜபம்(108 {அல்லது} 1008):

ஆயாது வரதாதேவி அக்ஷரம் ப்ரஹ்ம்ம ஸம்மிதம்| காயத்ரீம் ச்சந்தசாம், மாதேதம்
ப்ரம்மஜூஷஸ்வவ:
“ஓஜோசி, ஸஹோஸி, ப்ராஜோசி தேவானாம் தாமனாமஸி, விச்மஸி விச்வாயுஸ்
சர்வமசி சர்வாயுரபிபூரோம், காயத்ரீம் ஆவாஹயாமி”

த்யானம்:
ப்ராதர் த்யாயாமி காயத்ரீம் ரவிமண்டல மத்யகாம் |
ரிக்வேதமுச்சாரந்தீம் ரக்தவர்ணாம் குமாரிகாம் ||
அக்ஷமாலாகராம் ப்ரஹ்ம்ம தைவத்யாம் ஹம்ஸவஹனாம்…
ஸாவித்ரீய ருஷி;விஸ்வாமித்ர: தேவீகாயத்ரீ ச்சந்த: ஸவித தேவதா:
சங்க சக்ரதராம் தேவம் க்ரீடாதி விபூஷிதாம், ஸூர்யமண்டல மத்யஸ்தாம்
த்யாயேத் ஸ்வர்ணருசிம் ஹரிம்.

யோ தேவாஸ் சவிதாஅஸ்மாகம் தியோ தர்மாதி கொச்சர: |
ப்ரேரயேத் தஸ்ய யாத் பர்க்கா: தத் வரேண்ய முபாஸ்மஹே ||

108 அல்லது 1008 முறை ஸங்கல்ப்பித்தபடி ஜபம் செய்யவும் :
காயத்ரீ ஜபம் –
“ஓம் பூர் புவஸ்ஸுவ:, தத்ஸவிதுர்வரேண்யம், பர்கோதேவஸ்ய தீமஹி,
தியோ யோந: ப்ரசோதயாத் “

108 அல்லது 1008 காயத்ரீ ஜபம் முடித்துவிட்டு, ப்ராணாயாமம் செய்யவும். பிறகு, 108
அல்லது 1008 காயத்ரி ஜபத்திற்கு சமமாக, திருவஷ்டாக்ஷரம் (ஓம் நமோ நாராயணாய)
ஜபிக்கவும். பின்னர் கைகூப்பி, ஸ்ரீ பகவதாக்ஞா ஸ்ரீமன் நாராயணப்ரீதியர்த்தம்/ பகவத்ப்ரீதியர்த்தம்/ பரமேஸ்வர ப்ரீதியர்த்தம், காயத்ரி உத்வாஸனம் கரிஷ்யே என்று ஸங்கல்பம் செய்து,

உத்தமே சிகரேதேவி பூம்யாம் பர்வத மூர்த்தி, ப்ராஹ்மணேப்யோ ஹ்யனுஜ்ஞாநம்
கச்சதேவி யதாஸுகம் என்று சொல்லி, உபஸ்தானம் செய்யவும். பின்னர் சேவித்து
(ஸாஷ்டாங்க நமஸ்கார்ம்) அபிவாதனம் செய்து, ஆசனமம், பவித்ர விசர்ஜனம்.
பின்னர் ஸாத்வீக த்யானம்:
பகவாநேவ ஸ்வநியாம்ய, ஸ்வரூபஸ்திதி,ப்ரவ்ருத்தி: ஸ்வஶேஷதைகரஶேந
அநேந ஆத்மநா கர்த்ரா ஸ்வகீயை: சோபகரணை: ஸ்வாராதனைக ப்ரயோஜனாய
பரம புருஷ: ஸர்வஶேஷீ ஸ்ரிய: பதி: ஸ்வஶேஷ பூதமிதம் காயத்ரீ மஹாமந்த்ர
ஜபாக்யம் கர்ம ஸ்வஸ்மை ஸ்வப்ரீயதே ஸ்வயமேவ காரிதவான் என்று சாத்வீக
த்யானம் செய்து, பெரியோர்களை ஸேவித்து ஆசி பெறவும்.

_/|\_ ஸுபமஸ்து _/|\_

Dharbham the Holy Grass

The Holy Grass known as Dharbham or Dharbai – Kush Grass, Kusa – Eragrostis cynosuroides

by TRS IyengarThis article is on one of the practices widely used by Indian Brahmins all over using a Holy Grass named Dharbham or Dharbai. The botonical name is Eragrostis cynosuroides and Hindi they call as Kus or Kusha. Brahmins in general and Srivaishnavites in particular use this Darbai grass in all functions, auspicious or inauspicious, a performing person needs to wear a ring made of this Dharbham. But many have lost the reason of why it is to be used in the first place.

What I learnt from my father is proved to be accurately correct by a Medicine Practitioner. A medical practitioner named Dr. Sadhashiv Rao, once visited my home. When the topic turned to many subjects, I needed to tell him about the Holy Grass named Dharbham. When I told him about the usage and the values, he could not just believe my words. So, he took out a bunch of the Dharbham from me, went straight to the clinic to take an x-ray of his palm, by covering his hand with the Dharbham. To his utter surprise, he found that the grass absorbed about 60% of the (x-ray) radiation! When the so powerful X-ray radiation can be absorbed by the Holy Grass, why can it not absorb the ill-radiations spread over the atmosphere? While chanting and reciting some Vedic phrases and versus, one needs to wear a ring made of Dharbham on his right hand ring finger. This is most essential, while performing all the rituals, such as Agni Santhanam, Thiru-Aaradhanam, all sorts of Havans known as Homam etc.

The count of leaves depends upon the function that is held viz.: for some functions related to death only Single leaf Dharbham is used; for Auspicious and daily routine a ring made of two leaves is used; for inauspicious but not death related functions, (i.e. AmavasyaTharppanam,Pithru Pooja etc) a three leaf Dharbham ring is used. And for the Temple Prayer and Pooja, a Four-leaf Dharbham ring is used.

Also, when a fire ritual known as Agni Santhana is performed, these Dharbham are spread all the four sides of the Agni Kundam. Also, during the Eclipse time, these Dharbham are used to cover all food items to protect them from the harmful ultra violet radiation.

Whenever any function is held, firstly they perform a site-cleansing act known as “Sudhhi Punyaahavachanam”. While reciting the selective versus, they hold the Dharbham bunch in their hand and placing the tip point of it over the vessel containing water. Thus the recited vibration values are absorbed by water in the vessel through the Dharbham.

They found that the Holy Grass known as Dharbham has the highest value in conducting the phonetic vibrations through its tip. Later, they sprinkle the Holy water at every nook and corner of the place, where the function is held. A Dharbham without the tip is considered of no value, as the conductor-type value is lost in it.

If dharbam is cut & collected on the Avani Amavasya day (falls during 15th August & 15th Sept) it can be retained for usage for one full year. Also, if cut on the Masi Amavasya day then also one can use it for full year. There is a specific slokha for cutting dharbam (the holy grass) that is to be recited while cutting it; I give below the same for readers to know. If Dharbam is obtained from a Brahmin who doesn’t know this slokam or versus, the Dharbam is useless, states the Vedic scripts!

My father, Late Shri Ramabathrachariar of Mukkur, fondly called by everyone as Sriraman, has taught me the immense values of Dharbham and its usage. With Sanskrit phonetic sound and vibration, using the Dharbham increases its value. The usage varies according to the functions. It is really a marvel, that in those days of Vedic Era, the Sages & Saints of Hindu land used to control the Magnetic path disturbances, just by simply using this Dharbham! One more important thing about the Dharbam is, which is not commonly known to many, that one case use the same Dharbam again and again for seven times, provided, it is washed and dried properly before reuse. This is permitted only when/where no fresh Kusa Grass the Dharbai is available for regular usage. However, the Dharbam used for any inauspicious ceremonies viz. Death and karma rituals, should never be used again!

While I was just preparing this article, I received an interesting E-mail from Sri. Vijay Narasimhan, which I give below without editing:
Quote:
Basically all our Vedas and Upanishads are written in Sanskrit, Which basically is a phonetic based language. So I have a feeling that it is not just the mantras being powerful but mainly due to the effects “Sound” has over a humans body. I feel that our ancestors had mastered the art of sound; yes, phonetics and acoustics as such. So when the Vedas was written and the tone set for its deliverance that had no effect whatsoever on a “Man’s” body but it should have definitely had a profound effect on a “Woman’s” body that would have been the reason why ladies are not allowed to chant mantra or the Vedas or Upanishads or for that matter any of the slokas that a man recites. When we do Paaraayanam, I feel that the reason why girls are not allowed to do that is basically their physique cannot take the tremendous changes effected due to sustained practice of known as Recital.

This is something that my grandpa’s younger brother told me about, when we perform the Kumbabhishekam in a temple, At least 20 learned Vedic scholars would stand near the “kumbajalam” (holy water kept in the copper or brass vessel) and holding a “Dharbam”,one end in their hand and other end in the water would recite all the slokas need or rather do the “Japam”  – I think this is because “Dharbam” is a very good conductor of acoustic vibrations – When this happens you can surely find the difference in the water’s state before and after such a japam. The reason why i am saying this has reference to my stating that Sanskrit is a phonetic based language and “Sound and Acoustics” does really change things.

Our ancestors would have done lot of research into acoustics management resulting in they mastering the art of sound and acoustics and using them to both, their constructive and destructive benefits. Again this is purely my and only my own opinion.
Keep up the good work.
Thanks and Regards – Vijay Narasimham
Unquote.

In addition to the above, I received the following text via email, in support of this article, from Mr. N. Venkatesh (PMP, Chennai):
QUOTE:
Our Sages, Rishis were indeed very scientifically advanced. They were experts in electricity and magnetism. According to me, the Pavithram is nothing but a modern : day mobius coil. When a mobius coil is pulsed with an electrical current, the forward and reverse electro-magnetic fields cancel out each other resulting in a scalar wave.
When we chant mantras, the reverberation of aksharas cause a vibration / pranic current to flow in the body. When this passes through our ring finger, the Pavithram  ( mobius coil) releases the scalar wave. This scalar wave is absorbed by the body.  Imagine; when we do Pranayamam, the ring finger ( with the Pavithram on it) is close to our nose / forehead area. When the scalar wave is released, it is absorbed by the  Aagya Chakra. The Agya Chakra / the third Eye is related to our Pineal Gland. When we provide small doses of scalar wave energy to our Pineal gland, we nourish it.  This helps it to be very active and increase the intelligence of the human. The Brain / Pineal gland growth is maximum till the age of 11. That is also the reason why we  perform Yagyopaveetham ceremony before this age. This will help the young boy attain a very great brain development and have a very high intelligence.

In olden days, the Rishis and Yogis used to have a very highly developed Pineal Gland. This helped them to perform complicated astrological / astronomical calculations etc. 

It is a known fact that Pranayama when done properly keeps aging process at bay.

When we have to perform Aachamaneeyam, we remove the Pavithram and place it over the right ear for convinence!!!) because it should not get wet. If it is wet the mobius 

coil will get short circuited and will not serve its desired purpose.

It would indeed be interesting to dive deeper to find out why we have different types of Pavithram for different occasions ( out of single, 2, 3, 4 blades of Dharbhai) on 

scientific lines !!!

UNQUOTE

Apart from the above, Dharbham cannot be planted and grown everywhere. It only grows naturally at selective places and available almost in every state in India. Several persons at many occasions tried to cultivate this plant but failed to see its growth. Why, anyone can try this now if it is possible for them to plant & cultivate in their locations! Sorry, it will not grow as one might think. It has its potential soil selection, magnetic path locations and soil conditions that add value to its growth only in selective places! Some learned scholars name it after Saint Vishwaamitra – hence Dharbham is known and also called as “Vishwaamitra”.

If it is kept for a longer time, say for more than six months, (excepting the one cut during Masi & Avani Amavasya days.) then it loses it’s value and the power of absorbing the radiation or magnetic path control values. However, the same can be used even after six month, only if it is re-energized with specific counts of Gayatri Mantra and when the Gayatri Japa mantra water is sprinkled on it. There is a system and ritual to revibrate/renergize the Dharbam after its lapes of six month!

Dharbham cannot just be plucked straight or cut on any day; There is a specific Slokha given above, that is to be recited before cutting it; That too it can be cut only on the day next to Full Moon – known as Krishna Paksha Pradamai. A Dharbham without its tip portion is not to be used for making a Ring like item known as “Pavithram“.

A word of caution for the new users of this Dharbai / Dharbam. It is sharper than a blade! The edges are so sharp, it might even hurt & cut your palm if handled carelessly, that you’ll notice only when you find blood oozing from your palm! Yes, you’ll not feel the pain while injuring, but later one feels it. Only when it is wet, you can twist it to the form you need to make the so called Pavithram, koorcham or Bugnams, but to use it after it has dried! Usually Pavithram should not be prepared by the person who has to use it because the electro-magnetic fields in the grass gets lost if it is prepared and worn by the same person!

Jaya Jaya Sri Sudarsana !

Why 108 – What it signifies? In Hinduism & Sanathana Dharma, 108 Importance for Srivaishnavas

by TRS Iyengar

We are well aware that all the Gods in Hindu religion have 108 names.  Even Lord Sri Krishna had 108 disciplined servants named as Gopis surrounding Him!

Every stotra NAmavaLi of all Gods in Hinduism has 108 names listing for each God known as AshtOthra satha nAmAvaLi. The importance of the number 108 is also found in other major religions. So what is much importance and the significance of the number 108? There are a plenty! Here goes the explanation to the mystery that was unraveled by  the ancient Hindu sages and saints, who could foresee the entire Geometry, Arithmetic, Architectural, Physics & Astronomy in one binding combination. Thus you have the number association 108 and the values are listed below in simple text.  There are 108 Sookshamas (Secret or Marma) in human body. These are known Naadi (the pulse). The conscious, sub-conscious and the thoughts are woven in into intricate cells of every human body. Even the Kundalini is said to got linked to the specific chain of events that is passing through the spinal cord. 

Beginning from the cervical, spread in countless nerve and flesh woven body, the Sookshamas protect the body with every move one makes; it is inter-linked to the nerve center and spread into 108 spokes from the heart and spread all over human body. Again each of this 108 Marma nadi known as pulse is controlled with 9 different functional organs within, signifying the NavAmsa. In Astrology, the number 9 represents to 9 planets known as Navagraha, and the sub-chart known as Navamsa Kundaly has nine divisions of each constellation part instead of 12 in the Main natal chart. 

As per the Hindu Ithihas, an History of events, when the ThiruppArkadal (Ocean of Milk – Better known as Milkyway) was churned with one side with 54 Deva Ganas representing the positive qualities and at the other end with 54 Asuras that represent the Negative qualities (the Demons) (Here again it totals to 108!) to find the nectar containing the DevaAmrita (a pot containing the liquid for immortality). This signifies the Kundalini to raise to the mountain of axis in one’s body with the Kundalini Chakra in the body at the level end of Spine!  

This also indicates that 108 navamsa/charaN (Nakshatra padam) mentioned in the Astrology, they are permanently charted into 12 zodiac signs. The Sun traverses through these signs throughout the year. The significance of the number 54 in borth sides denotes the the hemispheric changes that indicate DakshinayaNa and Utharayana (Sun entering into trophical Capricorn and again  demons are the Sun’s Southern Course (DakshinAyana) where there is more darkness on the northern hemisphere. The 54 Devas are the Northern Course of the Sun (Uttara Ayana). It is the time of the devas, where light is more prevalent.

The list is endless. For Srivaishnavas in particular and the Hindu religion in general believes that 108 represent the universe or supreme; there are 108 Divya Desams  associated with Lord Sriman NarayaNa, ( Sri Maha Vishnu) known as Holy places for the Srivaishnavites, 108 Tulsi beads in Hindu Japa Mala, 108 Upanishads, some of the Buddhist temples have 108 steps leading to the temple sanctum sanctorum and so on. All associated with the Supreme Power. Even in Christians’ rosary beads count to 108. Yes, you can find this in Tao’s, Ching too has 81 chapters that bring again 9 which if multiplied by 9 brings 108. Many other religion too has this numbering idioms that is placing 108 felt as sacred as it is for Hindus.

The cosmic web spinning around the number is connected with every subject. Be it Astrology, Astronomy, Cosmology, Religion, philosophy and theology.

The Inter-woven nodal in Astrology, Geometry & Theology:

The 12 signs in the Zodiac system are familiar to even a lay man in the East & West. According to the Indian Hindu Vedic astrology, 27 constellations known as Nakshatra are made into one circle counting to 160 degrees. But in the Lunar system of same Astrology bases the zodiac of 12 signs has a basis in solar motion: each day the Sun moves through approximately 1 degree of this zodiac, and in 1 month the Sun moves through 1 zodiac, and in a year the Sun moves through the entire zodiac. The system allocates specific timing for each Star into which the lunar movement is centered.

The nakshatras are closely related to lunar motion. The Moon takes 27 1/3 days to revolve around the Earth and return to the same position, so the Moon moves through 1 Nakshatra in about 1 day. A nakshatra has a length of 13 deg 20 min, very close to the mean motion of the Moon. The is already explained with illustrations in the article “Astrology – Where to begin” Astrology section of this website. Astrology is simply arithmetic based, without dwelling into calculations, no one can just erect a Horoscope chart, nor find out the running Dasa and Bhukti periods. The following will definitely explain the combination of Astrology & Mathematic in a realistic way. No wonder, in Vedic Astrology, known as our ancient Hindu System Astrology earned a very accurate predicting methods that is available in the world. 

Geometry theorems: 

In the Geometric pattern, as mentoined below, however, it is the inter-weaving of geometric patterns, not the motion of the Moon, that gives the nakshatras their awesome significance, and also their relationship to the number 108.

In Vedic Science Astrology, each of the 27 constellations known as Nakshatra is further divided into 4 part, each consisting 3 degrees and 20minutes; these sections are known as charan or padam that is considered a step. The total number of 27 constellations multiplied by 4 quarter each totals to 108. This signifying the evaluation to the divine path.

It is important in Vedic astrology, the use of “mini-zodiacs”. Instead of dividing the sky into 12 nodes of 30 degrees for the solar zodiac, and into 27 sections of 13 deg 20 min for the lunar zodiac, Vedic astrologers also divide the sky into 9 “mini-zodiacs” of 40 degrees each; that means, instead of stretching the zodiac around the entire ecliptic plane to arrive at 12 divisions of 30 degrees each, one can create 9 successive signs of 40 degrees each. It is known as “Navamsa” chakram. Each navamsa zodiac again consist of 12 signs with 3 degrees and twenty minutes for a 40 degree length.  

A zodiac sign in the navamsa chart is also a padam in the Nakshatra zodiac. In other words 3 deg 20 min is 1/108 of the circle and 1/108 of the circle can be regarded as 1/12 of 1/9 of the zodiac (i.e. 9 x 12 = 108) or as 1/4 of 1/27 of the circle (i.e. 4 x 27 = 108). In Vedic astrology the Navamsa sign is viewed from both of these perspectives.

The interweaving of a pattern of 12 signs within 9 zodiacs with a pattern of 1/4 of the 27 Nakshatras to identify the same “basic step” of both the Navamsa chart and the Naksahtras is the kind of cosmic tapestry that the ancients sages and saints, who were well versed with Astrology and Astronomy, saw as fundamental to the divine and cosmic design.

Most astrologers of the past many centuries, excelled in mathematics as well as astrology. Even todays most famous Ms. Sagunthala Devi, of present day who excels in math combine the subject Astrology. Also, for an example from the past, Mr. Jerome Cardan, a gifted Italian of the 16th century, is noted in mathematical circles as the first person to publish the solution to cubic and quadratic equations, and a pioneer in introducing probability theory. To astrologers, however, Cardan is a brilliant astrologer. Obviously, Cardan made important contributions in both mathematics and astrology. The intertwining of mathematical knowledge with astrology is critically important in the historical development of astrology.

The Navamsa Chart, being 1/12 of the division of the sky into 9 zodiacs, presupposes the importance of both 9 and 12. As 1/4 of the 27 sign zodiac we find that 4 and 27 are regarded as important. Of course, 27 = 9 x 3, or 3 x 3 x 3, i.e. 3 cubed. The number 108 incorporates elements of both the “9-based” lunar zodiac (or, one might argue “3-based”, because the number of nakshatra signs, 27, is also 3 cubed) and the “12-based” solar zodiac. It incorporates elements of both the Sun and the Moon. It is a kind of an alliance of the Sun and the Moon. It is noteworthy, that in the Indian Vedic Astrology the navamsa chart and nakshatras are used to pick suitable life partners for marriage.

The Mirrored patters of the cosmos are like any Hindu image of Gods with many heads and arms; these cosmos are considered intertwine in a divine design. The Navamsa sign, it is the Charan known as padam or quarter, is the puzzle of the divine plan of which we are part of, and to which we can find our relationship through the natal chart of Horoscope.

In my own astrological work I find that the Navamsa chart shows where healing, community, a sense of wholeness and integration with our communities, can take place. The number 9 is a very powerful equations in the cosmic tapestry, and it is a key to finding peace and a sense of belonging.

The western and modern astrology neglects the important contributions of the geometric patterns and evolves only within the 12 Zodiac signs,  which are vitally important. We lose much of the rich wisdom and knowledge of our ancestors; it is just like we pretend to be more advanced than our ancestors! By doing so, we lose the full enriched meaning of the subject Astrology and prevent astrology from evolving by myopically limiting the cosmos to “base-12”. It is sometimes, the Zodiac based-12 in astrology, is touted as a means of recapping the ancient wisdom, wherein, it results in a limited, barren form of astrology that leaves out vital messages in the soul of men and women, and strips astrology of its richness and original flavor.

In Hinduism, Lord Sri Krishna, an incarnation of God, plays the flute, and the gopis dance. Vibrant colors depict the divine lila. The divine lila represents the cosmic, playful dance of life. The divine lila expresses the cosmic influence of the number 5 as this is a playful dance, rather than a serious ritual. Feelings of wholeness, bonding, oneness, and peace express the influence of the number 9. The 108 gopis engage in a cosmic dance that incorporates the qualities of 5 and 9. There is also beauty and romance in this art, and beauty and romance are associated with the planet Venus by astrologers. Also noteworthy is that Venus stations (that is, turns retrograde or direct) at points approximately 216 degrees past the previous station, which is 144 degrees (2/5) measured directly in the shortest distance between the planets. Creativity and play leads to beauty, and the Venusian power of attracting us to beauty play prominently in Hindu art as well.

In Indian ancient Vedic Astrology, dividing the Chart into 9 zodiacs is the navamsa chart. The navamsa chart is so important that many Vedic astrologers must study the navamsa chart before they can evaluate your personality. Other charts are also used, such as the division of the sky into 7 zodiacs, which is the saptamsa chart. However, the navamsa chart is the most widely used of these additional charts, which are known as vargas or divisional charts.

The division of a natal chart into 5 zodiacs of 72 degrees is not as popularly used as the Saptamsa, Navamsa or Dwadasamsa charts; though the method is known to many experienced and practicing Astrologers, it is seldom used to study an horoscope. The numbers 5, 7, and 9, in the form of astrology are a combination of the soul of a person. The Panchamsa based chart, which is rarely used by some known astrologers, is said to be related tothe creativity, 7 is corresponding discipline, and 9 denotes sense of oneness. All the 3 are required to have a vibrant healthy human being. Here, the number 108 has a fascinating relationship to two of these three numbers: 5 and 9. The intricate ways in which  the numbers 5 and 9 intertwine within the number 108, as described above, reflects and resembles the beautiful dance of life which is portrayed as that of Lord Sri Krishna playing his flute surrounded with 108 gopis dancing. It is said our life’s drama is unfolded when the cosmic rays create the force, while the wheel of life known as Kala-Chakra rotates.In my humble opinion, the NavAmsa chart is our chart of dharma,  peace in Married life, healing, and wholeness. The 108 zodiac signs in the navamsa chart are similar to building blocks in an energy system that provides us wholeness and fulfillment. These 108 signs are the steps to our relationship to the Divine Power, to attain peace and mental happiness To state the existing practices in India, be that of a Havan known as Homam (performance of sacrifice through Holy Fire), or a prayer recitals, or while chanting the Gayatri, Tulsi Mala or any other beads with 108 beads incorporates the power of 108.

STEPS TO ENLIGHTENMENT

The Divine number 108 is not the only valid number of steps to enlightenment.

The Yang and the Yin involvement in The 12-based system used in much of astrology works very well especially in classical horary astrology, where the emphasis of the question is on what events & circumstances.

There are 64 hexagrams in the I Ching, and this is a book of changes, quite literally, the dynamics of our lives, and an octave harmonic number seems to work well. As the number four cubed, the number 64 may have a kind of stability or finality to it, as opposed to 32 which equals 4 times 4 times two, or 128, which equals 4 times 4 times 4 times 2. The repetition of four in the factors of the number may make the numbers 16 and 64 particular important or fundamental octaves of one. 

It is noteworthy and fascinating, the “Tao Te Ching” by Lao Tzu, an extraordinary work of wisdom, has 81 small chapters. The number 81 equals 9 times 9, and again we see that squaring or cubing of numbers is used.

The squaring of 9 seems to indicate a “hyper-peace” or ultimate fulfillment.

The number 108 is considered a very special in some ways, though the other numbers too are special in other ways. There are many known pathways to enlightenment.

THE COSMIC TAPESTRY.

Our universe is a cosmic tapestry. It is also a sea of electro-magnetic waves, which our five senses interpret in various ways in life. By just studying this cosmic tapestry, we not only enter into a fascinating world of sacred Geometry, but also to a system of knowledge, that can help us in our practical life; to better understand our own needs, desire, liking, conflicts, hopes, despair, dreams and what not! As we uncover our place in the exquisitely intricate and the most beautiful tapestry of our life.

HINDUISM – THE PAST CONNECTION – RELIGIOUS EXPERIENCES AND APPRECIATION OF CULTURE:

In Hinduism we find a confluence of beliefs, geometry, astrology, philosophy, art, and science, which are combined in a grand vision. A life style and culture evolved that integrates this understanding in a fulfilling way. Culture does not develop simply out of morals, ethics, habits, and adaptations to an environment. Culture also develops from a rich integration of many levels of comprehension, attunement, and sensitivity. This also binding on the “Law of the Nature”.

People cling to cultural traditions not only from pride or tribalism, but because of a deep sense within their souls that something very precious and dear has developed and evolved in these traditions, and often in ways unfathomable to our conscious minds. All of us would do well to work towards preserving and further developing the various cultural traditions, and also allowing them to inspire one another.

Cultural traditions and religions can also sustain negative, unhealthy, and dysfunctional attitudes and behaviors. It is common in India and some middle eastern countries for people to follow the indications of astrology almost blindly, marrying whomever the astrology tells them to marry, and conducting their affairs in accordance with the astrological indication. The supposition that the astrological interpretation is so vastly more accurate than the person’s own feelings, thoughts, and desires is hubris on the part of the astrologer. This tradition is not a viable one for future generations because people all over the world are developing a greater sense of their own empowerment and ability to make decisions for themselves.

Since about the middle of the 20th century there has been a strong movement in western astrology to free the practice of astrology from this fatalistic and dogmatic attitude, and to use astrology to empower people to make better decisions rather than to dictate what a person should do and what the future is. This movement to self-empowerment rather than a fatalistic or dogmatic prognostications is vitally important, and it can help restore the beauty and grandeur of astrology as it removes the negative impact of the over-ossified rules that constrain and limit people rather than empower them. We must, in fact, question whether astrology has objective validity at all or whether astrology is a beautiful scheme projected on the celestial sphere but having no actual relationship to the firmament on which they are projected. My own views on the validity and relevance of astrology are given at the end of this article.

As an American and a citizen of one of the most powerful nations on our planet, and a nation whose culture is spreading around the globe, it is important that we Americans realize that the cultural traditions of other nations must be preserved and enhanced, and allowed to blossom in their own way. The conflicts in the Middle East are evidence of how attachment to cultural traditions is, fortunately, almost impossible to destroy. The Muslims and the Jews must be assisted in developing their own unique life styles, while learning to appreciate and respect one another.

A greater appreciation of the 108 steps to enlightenment that are dear to Hindus demonstrates the wisdom of this culture. If we are Christians or immersed in some other religious or cultural experience, we need not adapt or change what we do. We need not all become doctors because modern medicine makes discoveries, and we need not become astronomers because a new planet is discovered. We can and we should appreciate the discovery. We can and we should appreciate the 108 steps to enlightenment and we can and we should develop a greater love and appreciation for those who tred this path. We can and we should continue with our own path and our own heritage that is dear to us.

Why 108 ?

There are a lot of people trying to understand the significance of the number 108. Often people will give a list of items that come in 108, but this doesn’t explain why 108 is sacred. A list gives no deeper understanding of why 108 is sacred, it only proves that people consider it sacred. As  Rishis and Yogis yesteryears and also the Vedic Scholars who did a lots of research on Astrology and Astronomy combined, the Jyotishis included, we need to understand a lot on this theorem “why”  behind the principles of the ancient Rishis and Munis. The sages and saints of the Sacred Indian History, definitely had the more authentic ways and means to find everything through their mystic powers, that they earned through their penance and meditation.

There are 12 rasi (sun signs) of 30 degrees each in the zodiac. These rasi are connected to the Adityas (12 Sun gods) and the rasi are said to give the results of the Sun. The Sun is karaka (significator) for the 1st and the houses 9th houses. When you take each rasi and divide it into nine amsas (divisions) it creates the Navamsa (9th divisional chart). 30 degrees divided by nine gives 9 signs of 3 degrees and 20 minutes each. With each of the 12 signs containing 9 amsas there is 108 amsas. This Navamsa shows the inherent qualities of the soul, a native’s dharma (purpose), bhagya (luck), and one’s spouse. The Navamsa is the 108 sign chart held in high esteem in Vedic astrology and a Vedic astrologer doesn’t read a birth chart without the navamsa sitting next to it. These are explained in the Astrology section of this website with illustrated diagrams degree and step wise.

The Moon goes through the zodiac in approximately 27 days which creates the lunar zodiac called the nakshatras. The Moon is karaka (significator) for the 4th house. Each of these 27 lunar signs are divided into 4 amsas (divisions) called padas (feet/footsteps). The nakshatras (lunar signs) are 13-20 degrees and divided by four become 3-20 degrees. 27 nakshatras multiplied by 4 padas is 108. The four pada relate to the four ayana: karma (career), artha (sustenance), kama (pleasure/family), moksa (spirituality/liberation). Each pada has a tone, using which can activate a planet within the tone. The Moon has a 108 padas and 108 tones.

The 3-20 division reveals itself as the most crucial division. The Moon sign’s padas and the Sun sign’s navamsas line up with the number 108. 108 is the number where the Moon (manas) and Sun (atman/ahamkar) line up. It is where the Moon’s cycle can be aligned with the Sun’s cycle. 108 is a number that aligns the mind and the soul.

The 3-20 division aligns the Sun and the Moon, which also shows the alignment of Shiva and Parvati or the Purusha and Prakritti. The 108 division is the coming together of Purusha and Prakritti, it is the creation of the world.

The Sun and the Moon are connected to the earth by approximately 108 times their own diameters. When you look at the Sun and the Moon from earth they are perceived as the same size, this same size appears because of their distance. In the zodiac the large solar signs (rasis) find the same size as the smaller lunar signs (nakshatras) with the number 108. Even though the Sun (1,392,000 km ) is 400 times smaller than the Moon (3,474.8 km), they are perceived the same by their division of 108 times their own diameter. This just physically reveals that the Purusha (Sun) and Prakritti (Moon) are using the vibration of 108 to create and maintain life as it is on this earth. 108 is not sacred because of this distance, this distance (of a 108 the luminaries own diameter) are existing because it is the vibration in which all life as we know it is brought into existence.

It is the vibration of the Purusha and Prakritti that has put us into existence and it is the secret key that will allow us to awaken in our existence, manipulate our existence, or transcend our existence. It is a powerful force that can do anything, tantra (both positive and negative) taps into this force. There are a 108 beads upon a mala to tap into this vibration of the supreme creative force of the god and goddess, Purusha and Prakritti.

All other lists of 108 unfold from Purusha (Sun) and Prakritti (Moon). For example, in Ayurveda there are a 108 marmas in the body. They are points that can heal or kill a living being. They are considered the points where consciousness connects to the body, where Purusha (consciousness) is brought into Prakritti (body) to give life to the living being (both humans and animals have these points). The 108 intersections on the Sri Chakra again relate to this numbers ability invoke the balance of Purusha and Prakritti and the primordial ability of the rishi to see both clearly.

In the Purusha Sooktham, it is clearly outlined the Creation Manifest of the world and the universe. In linear time Prakritti (manifest creation) came forth from the Purusha (the absolute beyond anything created, which Srivaishnava believe is Sriman Narayana as Purusha). It is a point from which all came into being. In non-linear time, this point is always present where the ‘nothing’ and the ‘something’ connect beyond words. This space is 108.

To sum up, below are the facts that any one can judge about the significance of numerical order 108: I have availed the source from NASA & Wikepedia websites, the links to the source is given in brackets. 

I heard about the distance between planetary bodies being connected to 108 Sookshamas that are mentioned in some holy books and I was wondering whether do this matter really and from where these numbers were coming from and how accurate they are.

Here is the statically made statement:
1- Distance between earth and sun = 108 times sun-diameter,
2- Distance between earth and moon = 108 times moon-diameter,
3- Diameter of the sun = 108 times the earth diameter.

In conclusion, it is arrived at the following:
1 . Distance between earth and sun = 108 times sun-diameter

It is a known fact, that the diameter of the Star Sun has not been conclusively measured by or agreed upon by scientists to state the accuracy. Yet, we have to settle with the available measure published so far. According to Columbia Electronic Encyclopedia’s 6th Edition (by Columbia University Press of 2003, “The SUN”), the approximate dia is stated as 1,392,00 km.

According to NASA, it is 1,390,000 kms. (The Amazing Structure of the Sun – NASA – 2003)

And now for the two contradictory statements by the same authors (Namowits – Samuel N and  Nancy E.Spaulding, Earth Science Lexington MA, Heath 1994:398, – and Mc Dougal Littel Co., 1999) the Sun’s Diameter is stated to be 1,380 kms and 1,400,00 kms respectively. These books specifically brought by two different publishers at different years!

Following are the matters that I borrowed from the page http://science.nasa.gov/headlines/y2001/ast04jan_1.htm) The distance between the earth and the Sun is known as Astrological Unit (AU).
1 AU = 149,597,870.691 kilometers
Even though this is the number given there are multiple places where variability gets into the numbers. One way is the elliptical orbit of the earth around the Sun.
Perihelion: 147.5 million km, about January 4th
Aphelion 152.6 million km, about July 4th 

(i) Considering the distance between Earth the Earth & Sun, it can be judged that taking the mean distance between earth and the Sun (149,597,870,691 kms) and dividing it by the common diameter of the sun viz. 1,392,000 Kms, we arrive at 107.46973469181034482758620689654.

(ii) The distance between earth and moon = 108 times moon-diameter

The Moon’s diameter according to Wikipedia ( http://en.wikipedia.ord/wik/Earth ) is: 3,474.8 km 

Based on the information available at http://freemars.org/jeff/planets/Luna/Luna.htm) the distance from earth to the Moon and again its rotation in elliptical as not exact circle. The Apollo-11 astronauts put mirrors on the Moon and laser measure of the amount of time it took for the light to reflect, just giving the measurement with near accuracy upto a few inches at any given time:

Perigree 363,300 km
Apogee 405,500 km
Mean Distance 384,400 km 
Findings:
Taking the mean distance from the Moon to the Earth (384,400 km) and dividing it by the Moon’s diameter (3,474.8 km) results in 110.62507194658685391965005180154.

(iii). The Diameter of the sun equals to 108 times the earth diameter

The diameter of the earth is:
Equatorial diameter 12,756.28 km
Polar diameter 12,713.56 km
Mean diameter 12,742.02 km ( http://en.wikipedia.org/wiki/Earth )

Note: The Bhagavad Purana Canto 5, verse 2 says “The Sun globe, which is a source of heat, has a width (vistaratah) of 10,000 yojanas. The moon has a width of 20,000 yojanas”
Sun 10,000 yojanas = 72,000 km, actual diameter 1,392,000 km
Moon 20,000 yojanas = 144,000 km, actual diameter 3,474.8 km
So even though the eclipse information that followed is correct the basic diameter is not correct in Purana. Brahmagupta in the 7 th century calculated the earth to be 5,000 yojanas which is 36,000 km  It was close; the actual circumference at the equator is 40,076km.

Note: One Yojana equals to 7.2km 

So it means that by taking the most used diameter of the Sun (1,392,000 km) divided by the mean diameter of the earth ( 12,742.02 km) results in 109.24484500887614365697118667213.

In conclusion, it is assumed that the relative closeness to the holy number 108 in these measurements; maybe, it really cannot stand out and stretched out under scientific scrutiny. Pointing to this factual information also does not really give any holy understanding to the number 108. But this might give an understanding, why the number 108 is sacred, may be relevant to the numbers and distances as quoted above.

Now, let us see what the other general views are available on this Holy Number 108; listed below are the other Religions’ approach towards this magnificent 108:

9 times 12: Both of these numbers have been said to have spiritual significance in many traditions. 9 times 12 is 108. Also, 1 plus 8 equals 9. That 9 times 12 equals 108.

Powers of 1, 2, and 3 in math: 1 to 1st power=1; 2 to 2nd power=4 (2×2); 3 to 3rd power=27 (3x3x3). 1x4x27=108

Harshad number: 108 is a Harshad number, which is an integer divisible by the sum of its digits (Harshad in Sanskrit means “great joy”)

Hrudaya Chakra (The Heart Wheel): The chakras are the intersections of energy lines, and there are said to be a total of 108 energy lines converging to form the heart chakra. One of them, Sookshama leads to the crown chakra, and is said to be the path to Self-realization.

Sanskrit alphabet: There are 54 letters in the Sanskrit alphabet. Each has masculine and feminine, Shiva and Shakti. 54 times 2 is 108.

Pranayama: If one is able to be so calm in meditation as to have only 108 breaths in a day, enlightenment will come.

Upanishads: Some say there are 108 Upanishads, texts of the wisdom of the ancient sages.

Sri Yantra: On the Sri Yantra there are marmas where three lines intersect, and there are 54 such intersections. Each intersections has masculine and feminine, Shiva and Shakti qualities; that again brings the result to 108.  54 multiplied by 2 equals 108. Thus, there are 108 points that define the Sri Yantra as well as the human body.

Pentagon: The angle formed by two adjacent lines in a pentagon equals 108 degrees.

The Secrets known as Marmas (The Sookshama): Marmas or marmasthanas are like energy intersections called Nodal Wheel known as Chakras, except have fewer energy lines converging to form them. There are said to be 108 marmas in the subtle body.

Time: Some say there are 108 feelings, with 36 related to the past, 36 related to the present, and 36 related to the future.

8 extra beads: In doing a practice of counting the number of repetitions of the mala, 100 are counted as completed. The remaining are said to cover errors or omissions. The 8 are also said to be an offering to God and Guru.

Chemistry: Interestingly, there are about 115 elements known on the periodic table of the elements. Most of those, around or higher than the number 100 only exist in the laboratory, and some for only thousandths of a second. The number that naturally exist on Earth is around 100.

Astrology: There are 12 constellations, and 9 arc segments called Navamsa or Chandrakalas. 9 times 12 equals 108. The Moon known as Chandra, and Timing known as kalas are the sub- divisions within a whole. 

River Ganga: The sacred River Ganga spans a longitude of 12 degrees (79 to 91), and a latitude of 9 degrees (22 to 31). 12 times 9 equals 108.

Planets and Houses: In astrology, there are 12 houses and 9 planets. 12 times 9 equals 108. 

Goddess names: There are said to be 108 Indian goddess names. 

1, 0, and 8: Some say that 1 stands for God or higher Truth, 0 stands for emptiness or completeness in spiritual practice, and 8 stands for infinity or eternity.

Sun and Earth: The diameter of the Sun is 108 times the diameter of the Earth. The distance from the Sun to the Earth is 108 times the diameter of the Sun.

Moon and Earth: The average distance of the Moon from the Earth is 108 times the diameter of the Moon. 

Silver and the moon: In astrology, the metal silver is said to represent the moon. The atomic weight of silver is 108.

Numerical scale: The 1 of 108, and the 8 of 108, when added together equals 9, which is the number of the numerical scale, i.e. 1, 2, 3 … 10, etc., where 0 is not a number.

Meditations: It is widely believed that there are 108 functional mode for meditation.

Breath: Tantra estimates the average number of breaths per day at 21,600, of which 10,800 are solar energy,  and 10,800 are lunar energy. Multiplying 108 by 100 is 10,800. Multiplying 2 x 10,800 equals 21,600.

Paths to God: Some suggest that there are 108 paths to God.

Smaller divisions: The number 108 is divided, such as in half, third, quarter, or twelfth, so that some malas have 54, 36, 27, or 9 beads.

Hinduism: 108 is said to refer to the number of Hindu deities. Some say that each of the deities has 108 names.

Islam: The number 108 is used in Islam to refer to God. 

Jain: In the Jain religion, 108 are the combined virtues of five categories of holy ones, including 12, 8, 36, 25, and 27 virtues respectively.

Sikh: The Sikh tradition has a mala of 108 knots tied in a string of wool, rather than beads.

Buddhism: Some Buddhists carve 108 small Buddhas on a walnut for good luck. Some ring a bell 108 times to celebrate a new year. There are said to be 108 virtues to cultivate and 108 defilements to avoid.

Chinese: The Chinese Buddhists and Taoists use a 108 bead mala, which is called su-chu, and has three dividing beads, so the mala is divided into three parts of 36 each. Chinese astrology says that there
are 108 sacred stars.

Stages of the soul: Said that Atman, the human soul or center goes through 108 stages on the journey.

Meru: This is a larger bead, not part of the 108. It is not tied in the sequence of the other beads. It is  the guiding bead, the one that marks the beginning and end of the mala.

Dance: There are 108 forms of dance in the Indian traditions.

The following are the interesting Email exchange between me and one Dr. Narayanan. In his quest, searching for the true divine subject which has eluded him finding an answer. In these Emails, he addressed a portion to our regular contributor and Sri Krishna bhakta, Sri Nitai Das Prabhu, who in turn sent out his replies on the subject. Some one from the Bhakti Vedanta sect, with a name similar to our valued contributor (sure, it is not Sri Nitai Das Prabhu – but a different person altogether with the same name) who promised him to show the right way,  has failed to give him any concrete reply. However, he landed in my site while searching for “Prabti Siddhi” and then continued to exchange mail discussions with me and also with Sri Nitai Das Prabhu of Amsterdam. Without editing the contents, I reproduce the same and request the readers, to join in this discussion, and throw some light, if you have any idea or knowledge about the same. It will be published along-side this article, with due credit to the contributor. This would also help other persons searching with similar quest. Thanks for your visit and support. 

TRS Iyengar

Dr. Narayanan’s first Email to me:

QUOTE

Hare Krishna

From one of the search engines containingg your web site address, i found about Prapti siddhi.  I would very much appreciate if you can let me know how to achieve it, whom to approach, any other details, if any.  For your info I am also a Brahmin.

expecting your return reply.

With Love

Dr. Narayanan

narayani@emirates.net.ae

UNQUOTE

My Reply as below:

Sir,

I am really not in a position to answer your specific query. I do not have any immediate contact person to reflect.

However, you may get in touch with Sri Nitai Das Prabhu at Amsterdam, who might be giving you some guidance on the subject.

Due Pranams,

Dasan

TRS Iyengar    April 07, 2006

After he wrote Sri Nitai Das Prabhu, he got the following mail as reply – both his message & reply:

Dear sir,

As I mentioned in my last mail, I am just reproducing below the response received from Sri Nitai Das Prabhu and my reply

I just could not understand what is his intention.

Quote

Hare Krishna, dear Narayanan

I received your letter you wrote to Iyengar Parbhu, and I decided to give a brief answer. I am very sorry if my letter will be disappointing but I must tell the truth as it is.

All the siddhis of mystic or astanga sometimes called also raja yoga are only material perfections. One who achieves them if a true yogi he will not at all care for them knowing that these are not the ultimate goal of yoga. Some becoming distracted by the siddhis fall down from the practice of yoga and begin to seek cheap popularity and adoration of people.

In Kali yuga there are no bona fide astanga yogis. To practice this yoga system was rejected by Arjuna. You can read the sixth chapter of the gita why. I would recommend that you also read the purports by A.C. Bhaktivedanta Swami Srila Prabhupada. Here is the link. http://vedabase.net/bg/6/en1

Yamunacarya, a great teacher of Sri sampradaya forbid the practice of astanga yoga to his disciples. Developing siddhis including prapti siddhi can just distract one from the main goal of life namely pure love of the Supreme Lord Krishna or Vishnu. Or even what is worst if somebody develops siddhis becouse of the influence of this Kali yuga one could begin to misuse them.

You say you are a Brahmin. As a Brahmin you should not be interested in material perfections like this one – the prapti siddhi. Brahmin means a person in goodness and not in rajas. In rajas one is interested in material things but in sattva one is interested to understand the para brahman Krishna. Param brahma param dhama pavitram (see Bhagavad gita 10.12-13) http://vedabase.net/bg/10/12/en

Now, even after all this you would like to develop siddhis that would be not possible.  Astanga yoga was a practice of Satya yuga when people lived for 100,000 years. Then the yuga dharma was astanga yoga and they would achieve perfection after 60,000 years of practice of astanga yoga. So, tell me will you live for 60,000 years. Certainly not.

The yuga dharma for this age is the chanting of Hare Krishna maha mantra. This is called mantra yoga or bhakti yoga by which you can understand and attain Krishna. Please read here http://vedabase.net/bg/18/55/en

So, I wish you a happy an blissful Practice of chanting the Hare Krishna mantra. And please  don’t be destructed by material desires because that will be an obstacle in developing pure devotion to Krishna or Vishnu.

Hare Krishna

Nitai – ARd Unquote

My reply Quote

Hare Krishna, Pranaam Sri Nitai,

I know this and understand this. 

An atom Bomb comes in the hands of a terrorist will be used for destructive purposes, where as, if it comes in the hands of a scientist, may be utilized for welfare of people such as for electricity production and others.

Coming to Kaliyuga also when it is in the hands of Sri Sathya Sai Baba is being utilized for good purposes, but if it was in the hands of a “Mantravaadi, a person who practice mantra for “Aabhichaaraas” will be misutilized, no doubt. 

Hope this is sufficient for your concern

My desire and enthusiasm started with the following article by Jahnava Nitai Das

QUOTE

By Jahnava Nitai Das  |  Published 09/28/2005

What appears as a mystical feat to most is actually manipulation of the subtle laws that govern physical nature. There are eight major siddhis and ten secondary siddhis, all of which are based on manipulation of the subtle laws of nature.

To revive this latent siddhi you will need to take up mantra upasana very seriously. At present we are shifting our library from one location to another, so all of our manuscripts are in trunks. After one or two weeks, when the shifting is over, I will be able to provide you with the necessary mantra and yantra for prapti siddhi.

You must rekindle your spiritual pursuits. In your previous life you had undertaken much sadhana. Now continue from where you left off and perfect your life. These siddhis are not important at all. They will arise in anyone who takes seriously to spiritual practices. For the weak minded they are an obstacle on the path of self-realization. Their use is only to reaffirm one’s faith that one is progressing on the path.

UNQUOTE

This made me to request you.  Without any precondition if it can be given to the above person, I may also get it.  THAT WAS MY THINKING.  As far as I am concerned, being a Brahmin practicing poojas and also conducting personality development courses, practicing and teaching REIKI as a Reiki Master teacher, will have automatically developed some power which no we do not publicise like the question above. Therefor please understand that my purpose is not to stop at siddhi, but will be proceeding to the ultimate purpose of life.  Siddhi is nothing but the gifts being received on the way to ultimate distination.  A Brahman will not stop at that gift shop, but after buying it will proceed.  please understand.

I wish to continue communicating with you, please let me know whether will you reply to my mails.

With Love and Regards,

Dr. Narayanan 

Unquote

Here, I must mention that a strange but inadvertent mistake took place… Dr. Narayanan has mistook that Sri Jhanavi Nitai Das (of Bhakti Vedanta Ashram’s website) and Sri Nitai Das Prabhu (of Amsterdam – whose contributions and articles are appearing in other pages of this website) are of the same person! That’s why, the communication eluded identity.. right from the beginning! Because Sri Jhanavi Nitai Das has, once earlier,  promised him to give the right direction on  Prabti Siddhi, and failed to respond further; Dr. Narayanan thought it was right time to approach again with more questions… but the Lord’s command was different and things turned out for more interesting. Thus, you’re reading this page! The following is my message sent to Dr. Narayanan:

Om NamO Naarayanaaya Nama:

Esteemed Sri Narayanan,

I find it very interesting to read the contents of your mail and Sri Nitai Das Prabhuji’s response. I do realize, if a person is sincere, honest and not distracted by the way-ward gifts that one might get while pursuing his/her higher goal of attaining the ultimate Supreme Soul’s union, surely it will not be a matter of concern for him/her. 

But to the present Universal conditions and circumstances, the Bhakti & Karma margam are the one chosen easiest achievable. The Njana margam is for the gifted persons who achieved total perfections in their life, who were just like a drop of water over the Lotus Leaf. (Though they are here materially, their thought, heart, mind and acts are that of unattached).

However, the mute point here is, that to attain the said Siddhi, it takes hundreds of years, for which, the Kali Yuga population is not destined!  More so, there is NONE to teach the mode and way to attain as listed in the Vedam.  In the Thretha and Dwabara Yuga, it is said people lived for more than 600 years – i.e. they lived enough to learn the Vedic Hyme & Rhymes, which alone took around 480 years. Thence, rest of their life, they took the path of salvation through various modes, one being the Yoga Margam. According to the Graha Padathi Beda Nirnaya, an astrological note, the maximum life length during the Kali yuga is only 120 years – viz. one fifth of the earlier Yugadis.

Why, to say, even to attain the Kundalini Yoga, it needs a continuous practice for at least 60 full years for a lay man and thirty full years for a person with highest ambitions! But Sri Swami Vivekananda’s experience on Raja yoga is a kind totally different.

Now to come to the subject, Prabthi Siddhi, I await more discussions from both of you, via your Email exchanges.

On a later stage, if your good self permit me, I would like to transform these Email exchanges in a nicely presentable article, to publish it in my website. Of course, if desired, with or without mentioning the individual names. This would help the net surfing community to understand what are the tenets that makes our living and then to transform to the highest aim of attaining mental happiness. I hope to hear from Sri Nitai Das Prabhu also on this count.

With warm regards,

Dasan

TRS Iyengar    April 09, 2006

In response to my above message, as well as that of Sri Nitai Das Prabhuji’s, I got following message:

Poojya Iyengarji, I am replying to your mail as follows:

“The Njana margam is for the gifted persons who achieved total perfections in their life, who were just like a drop of water over the Lotus Leaf. (Though they are here materially, their thought, heart, mind and acts are that of unattached)”.

If the basic trait of a person is predominant towards Jnana acquisition, that would be easy for him and vice-versa.  Everest peak is scaled only one in may be 100, and it never discourage the eager mountaineer.  By following the path of “Robinson Cruzo” he will go on climbing and such person will scale it one day, for sure.  It means an interested person will not be discouraged by initial resistances and difficulties and one day he will become “just like a drop of water over the Lotus Leaf” and will become one of ” the gifted persons”.

Sri Sathya Sai Baba, Bhagwati siddhar of Tambaram, Easa Swami of Trivandrum did not ” takes hundreds of years” to acquire it.  If you also are very serious and sincere about acquiring it, you can also surely become that.  The pity is many of our people stop at this kind of comment and such people can not achieve much. 

Another fact is that our spiritual people discourage learning some knowledge/technique and thus those are dying or died.  REIKI (I am a Reiki Master/Teacher & Karuna Reiki Master) is one of such technique which almost died in India and Dr. Mikao Usui, a Japanese, had to come all the way from there in search and finally he got it from Tibet.  We only claim we have such and such people as our ancestors, can not acquire many of the feats performed by them because of non-transfer to next generation.  All the knowledge and their practice are good, but you have to have a selection system about their “Arhata”.  Atom Bomb is used by the scientist to produce electricity, but a terrorist use for explosion.  In Whose hands it goes is important and not that it should not be used just because it is dangerous

“attain the Kundalini Yoga” I had undergone training long back.  Sir, if people in olden days took 500 years which can be achieved in may be 50 days in Kali Yuga,  because of the simple reason people in  KY can not concentrate a minute even.  Therefore chance is still there if you are sincere and serious to do penance.

Another point is: Prabhuji says “Actually, many mantras in Kali yuga don’t work anymore. The only mantra recommended to chant is the Hare Krishna mantra”  I do not think it is a meaningful statement, because we chant many suktaas and mantras in our poojas and havans.  Then one will be confused which mantra is workable and which not.  Apart from my many activities we are going for poojas and havans for others regularly, for your information. 

My reply to Nitai Prabhuji is being prepared.  I will surely send copy to you.

Regarding publishing in the forum, I do not have any objection, if you find it worthwhile and if you can manage to make to publishable.. 

For your information I sent many mails directly and through forums addressed to Sri Nitai Prabhu regarding this topic.  I never got a reply.  

 “I hope to hear from Sri Nitai Das Prabhu also on this count”. 

Hope to hear from you a s a p,

With Love and Pranam

Dr. Narayanan

To Dr. Narayanan’s above mail, I sent out my reply as follows:

And now for the Njana margam….the olden day Rishis & Munis could concentrate on Tapas and Penance from some secluded place, without the modern day interruptions. Their food habbits and needs were in accordance with the religious training and they were mainly concerned only with achieving their goal. And the Air was so pure, that they can visualize many things in their mind without any disturbance. But todays air is polluted with many things….Radioactive waves, satelite waves, Radio ether waves, and so on. Yes, these are some of the causes for me to state, that todays atmosphere, certainly it would become more difficult for such a Tapas or Yogas in its original form. The made made waves are certainly would cause some sort of disturbance, when one’s brain wave length exceeds than the normal course. I know late lamented Paramacharya of Sri Kanchi mutt (Jagatguru) had the qualities to be called as a Sage and saint! I had the gift to meet him at several occassions and in one such occassion, he proved his Njana Drushti…that too in the presence of my Dad & Mom. (Normally, Srivaishnavites in those days, never enter a Shiva temple or Sankara Mutt, but it was my father’s wisdom, that made us to frequent the Mutt – despite being followers of Sri Ahobila Mutt sishyaas).

Yes, I do agree, conquering the Himalayas and getting the Siddhi can never be equated. One being only simple confidence plus physical strength, moving to a known destination and the other being purely an act of attaining an unknown destination!

It is still possible to attain the highest status, just by pure meditation and concentration but to gain this status-hood, who is there to guide and teach the willing souls? I do feel at times, these are the lost treasures, the act is totally a forgotten one by the modern generation. I am happy, there still persons interested in the Supreme Search. (I got about three inquiries on this subject Prabti Siddhi – including yours!. But rest other two stopped from my first reply….)

Though the Veda, Soothram, Upanishat,  Agama,  Nigama sasthras etl. are there to give its values, the coded versues are still beyond a lay man’s reach.

As far Sri Nitai Das Prubhu’s statement & comments on Mantras, it is totally different, let us not comment on his remarks. He is a very senior person, having wider knowledge over many subjects, an ardent Daiva Bhakta.  It is because of his extreme bhakti on Sri Krishna (on the ISKON path only he believes preaches & righteously practices) that makes him to state that there no Mantra above to “Hare Krishna”. 

In fact the Vedic recitation on different Mantras and Suktas can certainly bring about a volume of change, not only in one’s body and and mind but also the entire atmosphere! There is no equations to this stance. Why, even Lord Krishna Himself states, that He is bound by the Vedas and its principles. It is a fact –  the Bhagwaan Sarva Vyaapi so true and at the same time sounds more even in Bhagawan Antharyaami. If anyone argues on the line, that if one is true then other should be false, then it is left to the soul searching for the one who argues contrary.

Now, to conclude on the subject Prabti Siddhi, neither I am a master of the subject, nor I possess any Vedic knowledge to explain the same to others. I am an ordinary person, having no knowledge on these great exposable subjects. Yet, I too, in quest of knowledge, at times put such queries to many; may be, at times – for some it is not explainable in theory, to some it is ignorance; to many it is irrelevant. For a very few rare persons it is a destination.

Thanking you for your permission to publish the discussion; should I add the source – i.e. your Email address as it would authenticate the communications? (shall put No spam mailing script to avoid automated harvest of Email address).

With due pranams,

Dasan,

TRS Iyengar     April 11, 2006.

And the following is the message that was received by Dr. Narayanan, from Sri. Nitai Das Prabhu of Amsterdam:

Hare Krishna
Dandavat pranam

The whole thing is very simple. I am not the same Nitai who promised the mantra. I don’t have the mantra you would like to have and from me you will not hear anything about other practices than worshiping Krishna and chanting His holy name. All other things are just deviation on the path of pure devotion to Krishna. Krishna wants you to give up all different kind of strange practices and only worship Him. sarva dharman parityajya mam ekam saranam vraja

If you know this then do that and be fully happy in Krishna consciousness. Anything else will never give you any peace and happiness.

With best regards
Nitai – ARd

Dr. Narayanan’s email addressed to me as below:

Poojya Iyengarji, Pranam

“But, for the reasons to attract visitors and to get a sizeable number of visitors, I did give a different heading instead of “progeny” or child bearing etc”  My view is when you are in the business, you have to act as businessman and not a moralist.  Bhava is important especially when you are an actor in this prapancha.  That is why Brahmans are the custodian of vedas, because they their business as vedas and related subject,  and they always be in touch with GOD energy.  However, in Brahmins also there are 4 varnas, Kshtriyas, Vysyaas and Sudras. This is specifically mentioned in Geetha “Chaaturvarnyam….Vibhagasaha”  There are people everywhere becomes irritated when they hear the word “sex”.  I observed many such people in their private life do just against.

“brain wave length exceeds than the normal course”  There is special mind training to lead people to brain wave frequency below wake level.  As you know 7-14c/s is the brain wave frequency when normally you will be in sleep.  or called “Swapnavasta”.  I am training people to stay in that frequency so that you can achieve what you want.  This comes in mind training exercises.  So it is not big issue

“it was my father’s wisdom, that made us to frequent the Mutt”   Iyengarji all these divisions are made.  You know in scandopanishad it is said: 

“Sivaaya Vishnuroopaaya siva roopaaya vishnave

Sivasya hr’dayam Vishnu: vishnoscha hr’dayam sivaha

Yadhsivamayo vishnurevam vishnumaya sivaha” (Krishna Yajurvediya Scandopanishat)

Those Brahmanas who stay as “Brahmajnaanaiva iti brahmana”  they will not have any discrimination.

“I am happy, there still persons interested in the Supreme Search”

Sir, it is possible if strong determination and seriousness and sincerely is there, believe me.

“As far Sri Nitai Das Prubhu’s statement & comments on Mantras, it is totally different”  They are limited people who is only tuned for that consciousness only.  For them it is good, but they can not interact or mingle with others, that is the limitation.  Once one comes out of all limitation, then he becomes HE.  Anybody interested can start such procedure of being HE, at least he can become in his next birth which will be tailor-made to grow him more to reach HIM.  There is nothing wrong at all for trying rather than backing out thinking that it is not practical for we people.

“Lord Krishna Himself states, that He is bound by the Vedas and its principles.”  In fact one of the purposes of Lord Krishna’s  life in the earth is to educate people,  the teachings of Vedas to those who can not understand it in an understanding way.

All the Avatars are people only not Gods, but filled with God power.  They are attractive or the way common man like to look at and so it would be easy to concentrate for long time.  As you know when the ordinary 30 degree sunlight is passed thru a magnifying glass, the paper kept at the focal point will burn.  This is focusing of light energy.  Similarly when mind energy is focused the accumulated power will have all these siddhi powers.  In order to enable people to concentrate some attraction must be there.  So people attracted to Krishna is basically looking HIM (the antharyami) thru him, without their knowledge even.  As you know that is the Hindu system to facilitate everybody to reach HIM..

“conclude on the subject Prabti Siddhi”  You may do one thing if possible.  In your web page someone asked this question for which Nitai replied to him to give such mantra/yantra.  If you have his contact, can check with him whether he got it from him.

“should I add the source – i.e. your Email address as it would authenticate the communications? ”  No problem, but please let me know when you publish it by providing me a copy.

With regards and Love,

Dr. Narayanan

In my response to Dr. Narayanan, clarifying the facts about the Name confusion, I sent out the following mail:

Sri Nitai Das Prabhu and Nitai-ARd are the one and same person.  He is in Amsterdam and currently stationed there.  But Sri Janavi Nitai Das is altogether a different person, from  Bhaktivedanta Ashram, Los Angeles, CA, United States of America; If this person – Sri Jhavani Nitai Das has promised you about the Prapti Siddhi…. then sure Nitai-ARD is no party to it to blame! (though both share the same name, they are certainly two different persons, stay at different locations.)

What I strongly feel is, Sri Sri  Nitai Ard might not have assured you of the Siddhi techniques! He never considers even Yoga as an accepted medium to reach the ultimate goal – mental happiness or the Siddhi. 

Warm regards and with due Pranams,

TRS Iyengar

April 13, 2006

—————————————————–

And as of now, the communication rest with above mail and without find the real zeal or way to get the Prapti Siddhi, we keep our fingers crossed, until some one comes with a fresh info on these….. and meanwhile, if any of you come across answer for above, kindly let me know with details. Thanks,

TRS Iyengar

April 15, 2006

After putting this Email exchanges, I did request Sri Nitai Das Prabhu (of Amsterdam) to visit these pages to check once for the correctness of mail exchanges. He pointed out an omission in my work and also added his comment to the subject “Prapti Siddhi”. Following text I got from Sri Nitai Ard Prabhu:

Hare Krishna Iyengar Ji
Dandavat pranam

The below letter was not published by you. It is one of the letter I sent to Dr. Narayanan. The content sheds light how difficult is to attain prapti siddhi. Namely it is not only mantra and yantra but much more that one have to do to attain that siddhi. The danger of attaining such perfection is also described and the process of present yuga dharma as described in the Vaisnava shastras.

If you like to publish this essay you have to use the balaram fonts so that the letters are properly displayed. If not possible than you have to change all of them. Sorry for inconvenience.

Hare Krishna

Ard – Nitai

PS:  I would like to point out one mistake you made in your web page. You wrote jnana marga is for a gifted person who achieved total perfection. I disagree with this. Krishna says in the Bhagavat Gita that after many lifetimes a jnani becomes a devotee bahunam janmanam ante jnanavan mam prapadyate. He also says that out of thousands od jnanis one is a devotee manusyanam sahasresu…Bg 7.3. And ultimately only by bhakti one can understand Him, Krishna. That means that jnana is not the highest and total perfection but bhakti, which is the only mean to achieve Krishna (see: Bg 18.55).

Hare Krishna.
Please forgive my offenses to you.

Hare Krishna
Ram Ram
Pranam

As an answer to your letter I rather put the essay written by Bhaktivinoda Thakura (see the attached file). So, the point is that it is not only mantra and yantra. There are many other requirements you have to fulfill; perform many austere procedures that simply for your kali yuga body will be not possible. Actually, many mantras in Kali yuga don’t work anymore. The only mantra recommended to chant is the Hare Krishna mantra.

Brhan-naradiya Purana 

harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha

“In this age of quarrel and hypocrisy the only means of deliverance is
chanting of the holy name of the Lord. 
There is no other way.
There is no other way.
There is no other way.”

harinama para ye ca
ghore kali-yuge narah
te eva krtakrtyasca
na kalir badhate hi tan
hare kesava govinda
vasudeva jaganmaya
itirayanti ye nityam
na hi tam badhate kalih

“In this dark age of Kali-yuga, sincere devotees of the Supreme Lord should leave aside all other means for liberation and take full shelter of the holy name. This is their real responsibility and duty. There is unlimited bliss in chanting the different names of Krsna: Hari, Kesava, Govinda, Vasudeva and Jaganmaya. For one who chants constantly with unflinching faith, he remains unaffected by the reverses of Kali-yuga, because his heart has become purified by chanting.”

krsna-varnam tvisakrsnam sangopangastra-parsadam
yajnaih sankirtana-prayair yajanti hi su-medhasah

“In the age of Kali, Krsna appears in a golden form, chanting the two syllables krs-na. He descends along with His weapons, limbs, energies, and eternal confidential associates. Those with intelligence worship Him with the sankirtana yajna.” (Bhag. 11.5.32)

What you like to practice is yoga mishra bhakti, but Krishna say in the Bhagavad gita that not by yoga mishra bhakti but by pure bhakti only one can realize and attain him. Sarva dharman parityajya means to simply give up all type of practices like yoga, karma, jnana and just surrender to Krishna. This is pure devotion  Krishna wants from us. He is teaching the path of success for us. He is the highest authority.

So, what you like to attain pure devotion to Krishna and thus to go back to His abode or some childish power and to stay in the material world?

ard

PS: If you like Jhanava Nitai das’s essays you should read also those where he explains the uselessness of anything else except devotion to Krishna.

Hare Krishna
ard

Following is the text I recieved from Sri Nitai ARd prabhu-ji as attachment along with above mail:

Yogi Bäbäjé compares

räja-yoga with haöha-yoga

When everyone became silent, Mallik Mahäçaya continued saying, “Bäbäjé Mahäçaya! Kindly explain räja-yoga.”

Yogi Bäbäjé said, “So be it.” and began speaking.

“The yoga practiced by philosophers and Puranic scholars is called räja-yoga. Yoga prescribed by the tantric paëòitas is called haöha-yoga. I’ve little taste for haöha-yoga, because it is an obstacle in the practice of Vaiñëavism. Haöha-yoga is described in the çäkta and çaiva tantras as well as the scriptures written from those tantras, like Haöha-yoga dépikä and Yoga-cintämaëi. Among those scriptures I consider Çiva-saàhitä and Gheraëòa-saàhitä the best. During my stay at Käçé I studied those scriptures and practiced some of them, but ultimately I came to see that one can only get some bodily benefit from that system of yoga. Attaining samädhi by that process is not easy.” 

Analysis of the science of haöha-yoga

“This is the science of haöha-yoga in short:

(A) Through pious and impious activities, the living entity gets a container in the form of a body. The living entity within the container is born and dies according to his karma.

(B) That container, in the form of an unfired pot, is not useful even after burning. There is always chance of danger in the ocean of material existence. By haöha-yoga that container is purified by fire.

(C) Seven kinds of bodily purification are:

(1) çodhana, or purification by six activities;

(2) dådhékaraëa, or becoming strong by practicing äsanas;

(3) sthirékaraëa, or becoming steady by practicing mudräs;

(4) dhairya, or becoming indifferent by practicing pratyähära;

(5) läghava, or becoming light by präëäyäma;

(6) pratyakña, or direct perception by dhyäna; and

(7) nirliptékaraëa, or becoming free from worldly attachments by samädhi.

(C1) Six activities for purification are:

(1) dhauti (2) vasti, (3) neti, (4) lauliké, (5) träöaka, and (6) kapäla-bhati¾by these six activities the body is purified.

(1) Dhauti, or cleansing, is of four types:

 (a) antar-dhauti, or internal cleansing vätasära, by air; värisära, by water;  bahisära, and bahiçkåti, also by air, are the four kinds of antar-dhauti.

      (b) danta-dhauti, or cleansing the teeth danta-müla, the roots of the teeth;  jihvä-müla, the root of the tongue; karëa-randhra-dvaya, the ears; and  kapäla-randhra, massaging the forehead; are the five kinds of dhauti known as  danta-dhauti.

 (c) håd-dhauti, or cleansing the heart daëòa-dvärä, by stick; vamana-dvärä, by  vomiting; and vastra-dvärä, by cloth, are the three kinds of håd-dhauti.

      (d) mala-dhauti, or cleansing the stool daëòa, by stick; aìgulé, by finger; and  jala-dvärä, by water; will purify the mala.

(2) Vasti, cleansing the abdomen, is of two types:

      (a) jala-vasti, or sitting in water upto the navel and contracting, and

      (b) çuñka-vasti, dry contraction.

(3) Neti, passing a string (the length as measured from the tip of the thumb to the tip of the outstreched small finger) into the nostril and out the mouth.

(4) Lauliké, quickly swinging the head from side to side.

(5) Träöaka, without blinking the eyes, staring at a point till tears come.

(6) Kapäla-bhäti, or bhäla-bhäti, (inhaling through one nostril and exhaling through the other, then vice versa) is of three kinds:

(a) avyutkrama, (b) vyutkrama, and (c) çétkrama.

(C2) Becoming strong by practicing äsanas:

Thirty-two kinds of äsanas are advised. After cleaning the container, äsana is practiced to make the body strong. This is the second process of haöha-yoga. Siddhäsana, padmäsana, bhadräsana, muktäsana, vajräsana, svastikäsana, siàhäsana, gomukhäsana, véräsana, dhanuräsana, måtäsana, guptäsana, matsyäsana, matsyägräsana, gorakñäsana, paçcimottanäsana, utkaöäsana, çakaöäsana, mayuräsana, kukkuöäsana, kurmäsana, uttäna kurmäsana, maëòukäsana, uttäna maëòukäsana, våkñäsana, garuòäsana, våñäsana, çalabhäsana, makaräsana, uñöräsana, bhujaìgäsana, and yogäsana. Any one of these äsanas can be practiced.

(C3) Becoming steady by mudräs:

By practicing äsana the container is made strong, then by performing mudräs it becomes steady. Out of many mudräs twenty-five are always and everywhere suggested. They are mahämudrä, nabhomudrä, uòòéyana, jälandara, mülabandha, mahäbandha, mahävedha, khecaré, viparétakaraëé, yonimudrä, vajrani, çakticälané, taòägé, mäëòuké, çämbhavé, adhodhäraëä, unmané, vaiçvänaré, väyavé, nabhodhäraëä, açviné, päçiné, käké, mätaìgé, and bhujaìginé. For each mudrä there is a particular benefit.

(C4) Becoming indifferent by pratyähara:

By performing mudräs the container becomes steady, then by pratyähära the container becomes undisturbed. When the mind is gradually withdrawn from the objects of the senses and kept equipoised, that is called pratyähära.

(C5) By performing präëäyäma one becomes light and the nerves are purified, then one may progress to kumbhaka, dhyäna, dhäraëä, and samädhi.

By performing pratyähära, the mind is controlled and the container becomes undisturbed. After that the body is made light by practice of präëäyäma. In order to practice präëäyäma, the place and time should be considered. There are some rules regarding eating. One should know all these things at the time of starting. First, the nerves must be purified. After purifying the nerves, one should practice kumbhaka. It takes about three months to purify the nerves. The eight types of kumbhaka are: sahita, süryabhedé, udväyé, çétalé, bhastrikä, bhrämaré, mürcchä, and kevalé. When recaka, püraka, and kumbhaka are regularly practiced, then one comes to the stage of kevala-kumbhaka.

When the practitioner becomes light by the practice of präëäyäma, he can then go on to dhyäna, then to dhäraëä, and at last to samädhi. I will give elaborate descriptions on this at the proper time. 

Closing remarks on haöha-yoga 

If someone practices haöha-yoga in this way, he can do many wonderful feats. By seeing the results, one can believe this. The tantrics express different opinions on the limbs of yoga. For example, in the Niruttara-tantra, fourth petal it is said, 

äsanaà präëasaàrodhaù

pratyähäraç ca dhäraëä

dhyänaà samädhiretäni

yogäìgäni vadanti ñaò 

“Äsana, präëäyäma, pratyähära, dhäraëä, dhyäna, and samädhi are the six limbs of yoga.’ Although Dattätreya and others have different opinions, still according to almost all, the origin of haöha-yoga is the same. I did not get satisfaction by practicing haöha-yoga, because by practicing mudräs so many kinds of powers are acquired that the practitioner cannot make more progress. Especially the six activities of dhauti, neti, etc. are so difficult to perform that unless the guru is nearby there is often risk of death. When I went to Badrikäçrama from Käçé, one räja-yogi kindly taught me räja-yoga. Since then I’ve given up haöha-yoga.” 

After saying this, Bäbäjé said, “That’s enough for today, I will give instructions on räja-yoga another day. The day is almost over, and we wish to go to the äçrama of Püjyapäda Paëòita däsa Bäbäjé.” 

Paëòita Bäbäjé’s reply: The difference between material attachment

and spiritual attachment, and attaining renunciation without performing Vaiñëava sädhana or attaining spiritual attachment

by yoga practice is impossible 

Paëòita Bäbäjé began to speak, “It is difficult for the conditioned soul to act on the spiritual platform with pure spiritual attachment. It is this pure spiritual attachment which is pervertedly transformed into material attachment. As material attachment increases, spiritual attachment proportionately decreases. As spiritual attachment increases, material attachment proportionately decreases. This is the natural characteristic of the living entity. It is not that subjugating material attachment awakens one’s spiritual attachment. Many people take shelter of renunciation just to subjugate material attachment, but they don’t try to increase their spiritual attachment. This ends in misfortune.

“Thought and practice like dhyäna, pratyähära, and dhäraëä are advised for attaining the end result of awakening one’s spiritual attachment. And many people practice these. But they don’t sufficiently discuss how to attain spiritual attachment. That is why yogis often become captivated by yogic opulence and ultimately fail to attain spiritual attachment. On the other hand, Vaiñëava practices are superior.

“You see, any sädhana is just a special activity. One may develop attachment to whatever activities are required to be performed in human life, and one may only think and labor hard while endeavoring to achieve the Absolute Truth. Are those who work in this way able to quickly awaken spiritual attachment? If the sädhaka keeps his attempts to develop spiritual attachment as a separate activity in his life, then he will be pulled by material attachment on one hand and spiritual consciousness on the other. In that case, his life will follow whichever attachment is greater. A boat moves by the strength of oars, but when the water’s current carries away the boat, the oars are defeated. In the same way, as the sädhaka tries to cross the ocean with the boat of the mind and various oars like dhyäna, pratyähära, and dhäraëä, sometimes the current of attachment quickly carries him into sense gratification.” 

Analysis of the superiority of devotional service in spontaneous love over yoga practice and cultivating impersonal knowledge 

“Devotional service to Viñëu is executed with spontaneous love. The sädhaka certainly achieves spiritual attachment in no time through spontaneous devotional service. One should know what the current of attachment is. Whatever the heart of the conditioned soul naturally likes and whatever pleasing things he accepts for his maintenance are all material attachments in human life. After consideration, it is observed that among these attachments there are five kinds connected with the five sense organs. Being attracted to the sense objects, the mind runs towards them. One eats with the tongue, smells with the nose, hears with the ears, feels with the skin, and sees with the eyes. The mind of the conditioned soul is always attached to some sense object. What power can detach the mind from the objects of the senses? Though dry impersonal speculation could be helpful to some extent in this matter, still, due to the passive nature of impersonal Brahman, the worshiper is unable to get complete strength. Therefore the yogis and jïänés face so many difficulties. In devotional service there are no difficulties. The lives of Kåñëa’s devotees are not separated from Brahman. Material attachment and spiritual attachment in this path are nondifferent. When the mind wants to see the sense object through the eyes, good¾let it see the indescribable beauty of the Deity. In this case material enjoyment and spiritual enjoyment are the same. You want to hear? Then hear the songs and talks which glorify Kåñëa. Do you like to eat palatable dishes? Then offer all types of tasty dishes to Lord Kåñëa and accept the prasäda. To smell¾there is the tulasé and sandalwood pulp which was offered to the Lord. Like this, all objects are spiritualized for the practitioner of Kåñëa consciousness. One who executes Kåñëa consciousness is always merged in spiritual existence. All of his activities enhance his spiritual attachment. For him, the activities of the senses are not impediments, rather they are the means of attaining love of God. I’ve briefly explained the relation between spiritual attachment and other spiritual paths. You are a great Vaiñëava. Now I’m finished speaking. Please forgive me if I made any mistake.” 

Everyone was enchanted by Paëòita däsa Bäbäjé’s explanation,

and Naren and Anand Bäbu grow doubtful

about Räjä Räma Mohan Räya 

Everyone was amazed by listening to Paëòita Bäbäjé’s speech. Different persons had different feelings arise. Although Yogi Bäbäjé was adept in the field of yoga, still, he was fully qualified in Vaiñëava mellows. He was now free from doubt and relished the dust particles of Paëòita Bäbäjé’s feet. Paëòita Bäbäjé embraced him with love and affection. Mallik Mahäçaya’s feelings could not be understood by anyone.

Naren Bäbu and Anand Bäbu considered for some days the basic truths about Deity worship. Yogi Bäbäjé gave them Çré Caitanya-gétä to study. After studying and considering the various aspects, they more or less understood the purport, but still had no faith. They heard the grave, devotionally pregnant instructions of Paëòita Bäbäjé and they discussed together: “Alas! We are enchanted with foreign knowledge! We don’t know what priceless jewels our own country has!”

Naren Bäbu said, “Anand Bäbu! What education made Räjä Räma Mohan Räya neglect the science of Deity worship? Perhaps he was somewhat mistaken on this subject! Räjä Räma Mohan Räya can make a mistake? I’m afraid to say this! This Räma Mohan Räya made us believe that our Vyäsa and Närada were mistaken, so today how will we say that he is wrong?”

Anand Bäbu said, “Why fear? For the sake of truth we can reject even Räma Mohan Räya.” 

Yogi Bäbäjé tactfully chants while taking his three companions

back to the kuïja 

It was late in the night. Yogi Bäbäjé started moving with his three companions.

Returning to the kuïja, they sang the following song on the way: 

kena ära kara dveña, videçé-jana-bhajanebhajanera liìga nänä, nänä deçe nänä janekeha muktakacche bhaje, keha häëöu gäòi püjekeha vä nayana mudi, thäke brahma-ärädhanekeha yogäsane püje, keha saìkértane majesakale bhajiche sei, eka mätra kåñëa-dhaneataeva bhrätåbhäve, thäka sabe susadbhävehari-bhakti sädha sadä, e-jévane vä maraëe 

“Why are you envious of those who follow a different process of worship? There are different persons in different countries. Someone worships dressed in a loincloth, and someone worships while stooping. Someone worships Brahman with his eyes closed. Someone worships while sitting in yogic posture, while some are absorbed in saìkértana. But everyone worships Him, Kåñëa, the abode of wealth. Therefore in the mood of brotherhood, everyone should live in full cooperation. Always execute devotional service to Lord Hari in this life or in death.” 

While singing, Anand Bäbu and Naren Bäbu felt embarrassed to sing kåñëa-dhane and sang bhagaväne instead. This immediately caught Yogi Bäbäjé’s attention, but that night he didn’t say anything to them. 

With devotion, they all honored some prasäda and took rest. 

Yogi Bäbäjé explains räja-yoga – the eight processes of räja-yoga 

Rising early in the morning they performed their morning duties and sat at the base of the païcavaöé.

Mallik Mahäçaya inquired about räja-yoga, and Bäbäjé began to explain, “Samädhi is the main process of räja-yoga. In order to attain samädhi one first practices yama, then niyama, then äsana, then präëäyäma, then pratyähära, then dhyäna, and then dhäraëä. One must practice these processes. If the sädhaka is of good character, religious, and pure, however, he then first practices äsana. If he has faulty character or any impure mleccha habits, then he must certainly first practice yama and niyama. The philosophy of Pataïjali is the çästra of the yoga system. I will explain räja-yoga based on Pataïjali’s statements.

“He says: 

“yama-niyama-präëäyäma-pratyähära-dhäraëä-dhyäna-samadhayo ‘ñöävaìgäni” (Pd. 2.29) 

“(1) Yama, (2) niyama, (3) äsana, (4) präëäyäma, (5) pratyähära, (6) dhäraëä, (7) dhyäna, and (8) samädhi¾these are the eight processes of räja-yoga.” 

(1) Yama – five kinds such as nonviolence and truthfulness 

ahiàsä-satyästeya-brahmacaryäparigrahä yamäù (Pd. 2.30) 

(A) Ahiàsä, nonviolence; (B) satya, truthfulness; (C) asteya, refraining from theft; (D) brahmacarya, celebacy; and (E) aparigraha, freedom from possessiveness¾these five are yama. Those who are violent should carefully give it up.

(A) The desire to kill other living entities is called <MI%-2>hiàsä<D>. <MI>Yavanas<D>, as well as Äryans who are influenced by <MI>tamo-guëa<D> or <MI>rajo-guëa,<D> should practice <MI>ahiàsä<D> before taking instructions in yoga.

(B) Those who are liars should practice speaking the truth.

(C) Those who steal other’s wealth should practice asteya.

(D) Those who are fond of sex should refrain from that habit.

(E) Those who desire other’s wealth should subjugate that desire. 

(2) Niyama¾five kinds such ascleanliness and satisfaction 

çauca-santoña-tapaù-svädhyäyeçvara-praëidhänäni niyamäù (Pd. 2.32) 

`Çauca, cleanliness; santoña, satisfaction; tapa, austerity; svädhyäya, Vedic study; and içvara-praëidhäna, meditation on the Supreme Lord¾these five are niyama.’ The body should be kept clean. Learn to keep the mind satisfied. Learn to tolerate all kinds of difficulties. If one has committed many sins, one should learn to repent for them. One should acquire knowledge by studying the Vedic literatures. One should learn to engage his mind in the Lord. 

(3) Äsana¾Out of thirty-two kinds,padmäsana and svastikäsana 

(tatra) sthira-sukhamäsanam (Pd. 2.46) 

All the äsanas I previously mentioned in the description of haöha-yoga are accepted in räja-yoga also. Padmäsana and svastikäsana are famous in räja-yoga. For example, padmäsana is described as follows: 

urvoru-parivinyasya samyak pädatale ubheaìguñöhau ca nivadhnéyät hastäbhyäà

vyutkramät tathä 

‘Placing the soles of both feet on the thighs and holding the big toes with the hands (is called padmäsana).’ 

And svastikäsana is described in these words: 

jänürvorantare yogé kåtvä pädatale ubheåjukäyaù samäsénaù svastikaà tat pracakñyate 

‘Placing the soles between the knee and thigh and sitting straight is called svastikäsana.’ 

(4) Präëäyäma¾Perfection by recaka,püraka, and kumbhaka 
 

tasmin sati çväsa-praçväsayor gati-vicchedaù präëäyämaù (Pd. 2.49) 

‘When performing äsanas, präëäyäma in the form of moving and stopping the incoming and outgoing airs should be practiced.’ When the air is exhaled through the nostrils, that is called recaka or svasa. When the air is inhaled through the nostrils, that is called püraka or prasvasa. When the air is retained, that is called kumbhaka. By recaka, püraka, and kumbhaka one becomes perfect in präëäyäma.

People who have perfected yama and niyama and mastered äsanas should practice präëäyäma. 

Three rules in the practice of präëäyäma:(A) relating to place, (B) relating to

time, and(C) relating to number 
 

(sa tu) bähyäbhyantara-stanbhavåttir deça-käla-saìkhyäbhiù paridåñto

dérgha-sükñmaù (Pd. 2.50) 

‘In the practice of präëäyäma, while inhaling, exhaling, and retaining air, there are a few rules relating to the place, time, and number.’ 

(A) The rules regarding place are as follows: The sädhaka should go to a sacred, level, undisturbed place where the body, mind, and intelligence can remain fixed. Sitting on a seat of kuça grass covered with deerskin and soft cloth, the sädhaka should practice präëäyäma. Nearby there should be a transparent reservoir of water. The room should be clean, and the air should be healthy. Light foods which are pleasing to the sädhaka should be easily available nearby. There should be no disturbances from snakes, animals, and mosquitos. The place should not be far from one’s native land, but it should also not be one’s own house.

(B) The rules regarding time are as follows: The best time for practicing präëäyäma is at the beginning or end of winter. Präëäyäma may be nicely practiced in the morning, midday, afternoon, and late night. Präëäyäma should not be done on an empty stomach or just after eating. The sädhaka must take light food. Intoxicants, meat, and fish are forbidden. Sour, dry, salty, and spicy foods are also forbidden. Slightly sweet and fatty foods, especially sweet rice should be taken from time to time. Irregular activities like early morning bath and late night eating are forbidden.

(C) Rules regarding number are as follows: Being seated, one should mentally chant béja mantra sixteen times while inhaling through the nerves iòä, or candra. That air should be retained while chanting upto sixty-four times. Then that air should be exhaled while chanting upto thirty-two. After that one should inhale through the nostril called sürya, or piìgalä, while chanting sixteen times, retain while chanting sixty-four times, and exhale through iòä chanting thirty-two times. Again one should inhale through the iòä and, after retaining, exhale through the piìgalä while chanting as before. By doing this three times, one matra, or unit, of präëäyäma is complete. The left nostril is called iòä, or candra, and the right is called piìgalä, or sürya. The retention cavity is called suñumnä. According to other opinions recaka is done first. In either case the result is the same. 

Through purification of the nerves by `matra,’ präëäyäma’s kumbhaka is

performed

By practicing präëäyäma from one to twelve matras, adhama-matra is done. If one can do sixteen matras it is madhyama-matra. By practicing twenty matras, uttama-matra is accomplished. All matras are done five times¾morning, midday, afternoon, after dusk, and midnight.

After three months of practice in this way the nerves are purified. After the nerves are purified, präëäyäma‘s fourth part, kevala-kumbhaka is completed. Pataïjali has stated: 

bähyäbhyantara-viñayäkñepé caturthaù (Pd. 2.51) 

‘Präëäyäma is performed without recaka and püraka in the fourth kumbhaka (called kevala).’

If kumbhaka is performed well, two great fruits are obtained. First, the mind’s covering of external perception is reduced. Second, one’s mind becomes eligible for dhäraëä. 

(5) Pratyähära 
 

svaviñayäsamprayoge cittasya svarüpänukäraivendriyäëäà pratyähäraù (Pd. 2.54) 

‘When the senses are not fully engaged in their respective sense objects but are restrained within and simply superficially touch the sense objects, that is called pratyähära.’ When one practices to gradually engage the act of seeing within, that is called pratyähära of the eyes. Similarly, when all the senses are withdrawn, the mind is gradually controlled and hankering for sense gratification diminishes. Only a sädhaka can experience how this happens. I got special benefit by practicing this system. 

(6) Dhäraëä 
 

deça bandhaç cittasya dhäraëä (Pd. 3.1) 

‘When the mind is fixed on some place like the navel or nose this is called dhäraëä.’ The ultimate result of dhäraëä is obtained with the help of dhyäna and the awakening of samädhi. But, during the practice of dhäraëä many powers are acquired. I don’t think it’s necessary to mention them here. It should be known that those who are seeking the ultimate truth don’t look for powers. Although many powers are present while practicing dhäraëä, the Vaiñëavas don’t accept them. What the yoga philosophers call dhäraëä is called mudräs in haöha-yoga. 

(7) Dhyäna 
 

tatra pratyayaikatänatä-dhyänam (Pd. 3.2) 

`In the place where dhäraëä is executed, the harmony of jïäna is called dhyäna.’ For example, when dhäraëä is fixed on Kåñëa’s lotus feet, that state of harmonious knowledge or conviction is called caraëa-dhyäna, or meditation on the Lord’s feet. If dhäraëä is not fixed, then undisturbed dhyäna is not possible. 

(8) Samädhi¾In räja-yoga one can relish prema while practicing räja-yoga in the

state of samädhi 
 

tad evärtha mätra-nirbhäsaà svarüpa-çünyam iva samädhiù (Pd. 3.3) 

`When the object obtained by dhäraëä remains manifest in dhyäna, but it appears devoid of identity, that state is called samädhi.’ Those impersonalists who achieve samädhi no longer note the characteristic called viçeña, or variety. That sort of samädhi is attained in the final stage of haöha-yoga. In the state of samädhi in räja-yoga, truth beyond material nature is realized. In that state one can taste unalloyed love. That subject cannot be described by words. When you attain samädhi, you can understand that state. Anything more than what I’ve instructed cannot be expressed in words.” 

Mallik Mahäçaya’s eagerness to learn räja-yoga 

Yogi Bäbäjé spoke until here and then stopped. During the explanation, Mallik Mahäçaya wrote down a little summary of each topic. When the instructions came to samädhi, he fell at Bäbäjé’s feet and said, “Prabhu! Be kind on this servant and teach me yoga practice. I’m selling my life at your holy feet.”

Bäbäjé picked Mallik Mahäçaya up, embraced him, and said, “Yoga practice is done alone. You can start tonight.”

Being pleased by Bäbäjé’s scholarship and gravity, Naren Bäbu and Anand Bäbu humbly bowed their heads and offered their respectful obeisances to Bäbäjé. 

Anand and Naren Bäbu propose to take instructions from Bäbäjé 

Anand Bäbu said, “Bäbäjé Mahäçaya! We came like lions, now we’ve become like dogs. When we came we thought that the Hindus have given up social life for idol worship and useless vows. We were to offer them life again with our preaching of Brahmoism. We thought Vaiñëavas were bereft of understanding the Absolute Truth and uselessly renounce the world on the advice of others. They accept the renounced order simply as a means to get a woman. Our preaching the illuminating teachings of Brahmoism would dispel the darkness from the Vaiñëavas’ hearts. We have come to your holy feet for just a few days, but our misconceptions have been dispelled by seeing your behavior, scholarship, and divine love. What more can we say, we’ve decided to stay at your holy feet.” 

Vaiñëavas are faultless, but doubting why they’re called idol worshipers,

the Bäbus inquire from Bäbäjé 

Naren Bäbu offered his obeisances at Bäbäjé’s feet and humbly said, “If you have compassion on us, then please dispel these few doubts and free us from our mental distress. I’m convinced that Vaiñëavism is almost faultless. Whatever appears defective in our speculative hearts, whatever misconceptions arise, are all actually not mistakes but some kind of special traditions. By these traditions unknown subjects are made known to the common people. I don’t think that such an exalted scholar as you would practice any illusory worship.” 

Bäbäjé explains the science of Vaiñëavism 

With a smile on his face, Bäbäjé said, “Bäbujé! You’ve come close to the truth. The Vaiñëava science is actually aparokñaväda. What is suddenly heard or seen is not necessarily true. The science of Vaiñëavism is completely transcendental. That’s why all the histories, descriptions, and delineations on Vaiñëavism are related to the spiritual world. We commonly call that world Vaikuëöha. The wonder and variety of that world can not be put in words, nor can it be comprehended by the mind. The reason is that words and mind are always bound by material endeavor. The nature of Vaikuëöha is described and delineated in Vaiñëavism with the support of similar truths in respective subjects within the material world. Vaiñëavism is examined and scrutinised by supreme samädhi. That is why in Vaiñëavism more faultless, confidential truths can be attained than in religions which arise from speculative philosophies. All religions that are based on speculation are insignificant and incomplete. But when the goal of religion is found through samädhi, you should know that is the eternal religion of the living entity. Indeed, prema is the life of Vaiñëavism. Prema can never be attained in religion which follows the path of speculation. Most fortunately, you’re attracted by Vaiñëava prema. After honoring prasäda today, I will listen to your doubts and clear them as far as I’m able.” 

Bäbäjé and the Bäbus chant anddance before the Deity 

At that time the conch was blown in the temple room. Bäbäjé said, “Püjä is finished. Let us take darçana of the Deity.”

Everyone got up and took the Lord’s darçana with folded hands. Tears of ecstasy started flowing from Bäbäjé’s eyes. Bäbäjé began dancing and singing the following song: 

jaya rädhe kåñëa, jaya rädhe kåñëa, jaya våndävana-candra 

Seeing the Bäbäjé’s ecstatic dance, Mallik Mahäçaya also began to dance.

Naren Bäbu and Anand Bäbu said, “Let us also dance. No one is here to laugh at us. If our doubts are dispelled today, then we won’t feel shy chanting Rädhä-Kåñëa.” Saying this the two started clapping and dancing with Bäbäjé. Then the püjäré brought caraëämåta and they all took.

After a while the midday bhoga offering was finished. Then Bäbäjé and the three Bäbus took prasäda with great respect. 

Showing the inferiority of the yoga path 

“The domination over material nature attained in the practice of yoga is only a temporary result. In that position the ultimate result may be far off and time and again impediments are observed. In the path of yoga there are hindrances at every step. First, at the time of practicing yama and niyama, religiosity is awakened, and as a result of attaining this insignificant result one becomes known as religious-minded, even though no attempt has been made to achieve prema. Second, during the long period of practicing äsana and präëäyäma one achieves a long life free of disease by controlling the breathing. But if there is still no connection with prema, then one’s long life free of disease becomes a source of trouble. Third, although by the process of pratyähära one achieves control of the senses, if prema is lacking this is called dry or insignificant renunciation. The reason is that for attaining the ultimate goal, enjoyment and renunciation give equal results. Useless renunciation simply makes one stone-hearted. Fourth, during dhyäna, dhäraëä, and samädhi, even if material thoughts are removed, if prema is not awakened the living entity loses his individuality. If the understanding, `I am Brahman’ does not awaken pure love, then that results in destruction of his existence. Therefore, please consider: the ultimate goal of yoga is excellent, but the path is full of difficulties. You are a Vaiñëava as well as a yogi, therefore you can understand my words without bias.”

Before Paëòita däsa Bäbäjé even finished his statement, all the Vaiñëavas exclaimed, “Sadhu! Sadhu!” 
 
 

Though pleased, Yogi Bäbäjé advocates the usefulness of yoga over devotional service in the matter of sense control 

Yogi Bäbäjé said, “Bäbäjé, your conclusive statement is excellent, but there is one thing I would like to say. I had properly practiced the ninefold process of devotional service, beginning with hearing and chanting, previous to learning yoga. But frankly I tell you that in every activity I used to look for sense gratification. I could not free my heart from false designations as described in Vaiñëava instructions on conjugal rasa. I was able to taste conjugal rasa only after practicing pratyähära, and now I have no desire for sense gratification. My nature has completely changed. There is arrangement for präëäyäma in the path of arcana, so I feel that pratyähära practice is also seen in the instructions of bhakti-yoga. Therefore I feel that yoga practice is necessary.” 

By dry speculation or practice the sädhaka will certainly fall down if the limbs of bhakti are used as fruitive rituals for sense gratification 

After hearing Yogi Bäbäjé’s statement, Paëòita däsa Bäbäjé thought for a while. Then he began to speak, “Bäbäjé, you are blessed because you did not forget rasa-tattva while practicing pratyähära. In many cases one falls down due to dry speculation and dry practices, for the soul is by nature full of bliss, it can never appreciate dryness. The soul is always in love or attached, therefore the conditioned soul who falls down from his proper position develops love or attachment for another inferior object. For this reason there is hardly any possibility of self-satisfaction, and therefore material sense gratification becomes prominent. When the soul, who is lord of the senses, realizes his eternal rasa, his natural spontaneous attraction awakens and his material affection diminishes. The path of devotional service is the discussion of love for the Supreme Personality of Godhead. In this path as one’s attachment thickens the endeavor to gratify the senses naturally diminishes. I feel that when you began devotional service, you didn’t have the association of genuine sadhus. That is why you didn’t relish the sweetness of devotional service. You executed the ninefold processes of bhakti as if they were dry or selfish fruitive rituals. As a result you were unable to relish even a little transcendental bliss. I think that’s why your hankering for sense gratification increased. In that case there is possibility of benefit in yoga practice. It is necessary for the practicing devotee to relish bhakti-rasa in the association of devotees. Even though a devotee enjoys all types of material sense gratification, that enjoyment does not produce hankering for more enjoyment. Sense enjoyment is the main cause of a devotee’s renouncing the desire for material enjoyment.”

After hearing this statement, the Vaiñëava yogi said, “I didn’t know about this, Bäbäjé. I will come in the evening to try to become free of whatever doubts I have. I’ve heard one gentleman will come from Calcutta today, so I’m taking leave. Please be merciful to me.”

As Yogi Bäbäjé went out, Paëòita däsa Bäbäjé’s sabhä broke up.