Shikandi

Shikandi, who became a man to satisfy her wife

Amba

Bhisma taking the three princes of Kashi
after Swayamvara

       There was once a princess called Amba, who wanted to marry a man called Shalva.  But on the day she was to select him as her husband, a warrior called Bhisma abducted her and her sisters and took them to his city of Hastinapur where they were told they would have to marry his younger and far less competent half-brother, Vichitravirya.

       Amba begged that she be allowed to marry the man of her choice and Vichitravirya let her go, as the idea of having to satisfy two wives was stressful enough.

       Unfortunately for Amba, Shalva refused to accept her as his wife as she had been tainted, touched by another man.  So Amba returned to Vichitravirya.  He too refused to accept her, as 'a "gift" given away,' he said, 'cannot be taken back'.

Bhishma

       Amba then went to Bhisma and begged him to marry her.  He said he could not as he had taken the vow of celibacy.  'Go back to your father,' he said, 'Or stay in the palace as a maid.'

       A furious Amba prayed to Kartikeya, god of war, killer of men, who gave her a garland of ever fresh lotuses.  Anyone who accepted this garland would kill Bhisma.  Unfortunately, no man on earth accepted it, celestial grace notwithstanding.

       When even Drupada, powerful king of Panchala, turned his back on her, a frustrated Amba flung the garland and it landed up hanging from a pillar in Drupada's palace.

Sage Parashuram

Sage Narada and God stops Bhishma's battle
with Parasuram

       Amba then approached Parashuram, a sage who was expert in the martial arts, and who was renowned for his hatred or warriors.  She requested him to be her champion and punish Bhisma, who had ruined her life. Parashuram tried, but failed, 'His vow of celibacy has granted him the power to choose the time of his death.  I cannot defeat him,' he said.

Death of Amba

       A desperate Amba invoked Shiva, the destroyer.  Shiva  appeared, pleased with her intense austerities, and said rather cryptically that she would be the cause of Bhisma's death but only in her next life. To hasten her next life, Amba leapt into the fire and died.

Appearance of Shiva

       She was reborn as Drupada's daughter.  But Drupada wanted a son and had been promised one by Shiva.  Convinced that Shiva would not lie to him, Drupada claimed his daughter was actually his son and ordered her to be raised as one.

Birth of Shikhandi

       The girl, named Shikhandi, was taught all the skills reserved for men.  She grew up believing she was a warrior.  She was even given a wife.  But on the wedding night, when the bride discovered that her husband was a woman, Shikhandini not Shikandi, she ran to her father in a state of shock.  

King Hiranyavarna

       Determined to avenge this insult, the bride's father, King Hianyavarna of Dasarna, raised an army and threatened to invade Panchala.  Drupada knew that the only way to save his kingdom was to prove that his 'son' was truly a man.  He also knew that this was impossible.

Sthuna raksha

       Confronted with her femininity for the first time in her life, Shikhandi felt responsible for this calamity.  Resolving to kill herself, she went to the forest.  But a yaksha called Sthuna saved her. Was it a woman he saved or a man?  For the girl thought like a man and felt like a man and had always been treated as a man.  But that body of hers was certainly not a man's.

       On hearing Shikhandi's story, Sthuna lent her his manhood for one night.  Thus equipped. Shikhandi could prove his masculinity to anyone who cared to test it.  Hiranyavarna sent his courtesans who sent back a satisfactory report.  Concluding that his daughter had made a mistake, Hiranyavarna apologized to Drupada and sent his daughter back.  Shikhandi then performed his husbandly duties to the satisfaction of his newly wedded wife.

Kubera

       Kubera, king of yakshas, was very angry with Sthuna for lending out his manhood; such things are not to be done.  But when Shikhandi, true to his promise, came to the yaksha to return the borrowed organ, Kubera was so pleased with his integrity that he allowed Shikhandi use of the yasha's manhood as long as he lived. It would return to Sthuna only after Shikhandi died.

     Drupada was happy to finally get a son, but then, to his dismay, Shikhandi in a rather cavalier moment placed around his neck Amba's garland of ever-fresh lotus flower that for years had been hanging on a pillar of his palace. 'He will kill Bhisma,' moaned Drupada.  'But I need a son who will kill Drona.'  

Drona

Dronacharya, as commander-in-chief of
Kaurava army.

       Drona was a teacher of the Kuru princes.  And the Kuru princes were Vichitravirya's grandsons. They included the five Pandavas, sons of Pandu, and the hundred Kauravas, the sons of Dhritarashtra. Bhisma had asked Drona to tutor the Kuru princes, and as tuition fee, Drona had asked the Kuru princes to give him one half of Panchala.  Accordingly, after a period of intense training, the boys had invaded Drupada's kingdom and claimed half of it for their teacher.

       Drupada wanted a son who would kill Drona and a daughter who would divide the Kuru household that had supported Drona.  Shikhandi could be neither one nor the other.  He was useless. So Drupada conducted a yagna that would give him the children he wanted.  The fire yielded Draupadi, the perfect woman and Dhristadhyumn, the perfect man.  

Draupadi

       Draupadi became the common wife of the five Pandava brothers who demanded a kingdom of their own as the hundred Kauravas refused to share Hastinapur with them.  Bhisma gave them the forest of Khandavprastha on which they built the very impressive city of Indraprastha, rivaling the old city of Hastinapur.  Thus did Drupada's daughter fulfill her father's wish.

       The jealous Kauravas invited the Pandavas to a game of dice during which the Pandavas were lured into wagering their kingdom.  Foolishly they gambled and lost their kingdom.  Control over it could only be regained after thirteen years of forest exile.

       When the Pandavas returned from exile, the Kauravas refused to return even a needlepoint of Indraprastha.  The only way to get back what was theirs was by declaring war.  Drupada offered his army, led by Dhristadhyumna to his sons-in-law, knowing well that Drona would join the Kaurava side, giving his son the chance to fulfill his wish.

Kurukshetra war

       Unfortunately, the war between the Pandavas and the Kauravas reached no conclusion despite nine days of fighting.  Bhisma led the Kaurava forces.  Though old, he was still formidable force in battle.  'As long as I hold the bow, my children, no arrow will get past me.  Besides no one can kill me as I can choose the time of my death,' declared Bhishma. 

       This was the clue Krishna was looking for Krishna, cousin of the Pandavas and friend to Draupadi, said, 'He cannot be killed but he can be pinned to the ground by arrows.  For that we have to get him to lower his bow.  He will lower his bow not before a man but certainly before a woman. But how do we get a woman into the battlefield?  That is not permitted by law.'

Death of Bhishma 

Bhishma refuses to fight with Shikandi

       Drupada then offered his eldest child Shikhandi who was born a woman and had become a man.  'Bhisma will see him as a woman.  But we will contest his view, for now he is a man with a wife who no longer doubts his masculinity.

       On the tenth day, Shikhandi rode into battle on Krishna's chariot.  Behind him was Arjuna, the third Pandava, greatest archer in the world.  Sure enough Bhisma refused to raise his bow against him declaring, 'Born a woman you are always a woman.'  Taking advantage of this Arjuna released a volley of arrows and pinned the old man to the ground.

Death of Drupada 

       Following this incident, Drona was made commander of the Kaurava armies.  He managed to kill Drupada.  Dhristadhyumna avenged his father's death and fulfilled his destiny by eventually beheading Drona, something no one dared do as Drona was a brahmin.

Drishtadyumna as Commander in Chief
of Pandava army.

       Eventually all the Kauravas were killed and the kingdoms of Hastinapur and Indraprastha came under Pandava control.  But it was no happy ending.

Death of Shikhandi

       On the night of victory, Drona's son attached the Pandava camp when all the soldiers were sleeping and killed everyone there.  Draupadi's sons were beheaded, her twin brother Dhristadhyumna was strangulated and her elder brother Shikhandi was found split in two.

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Source: Excerpts from the book "SHIKHANDI and other talents they don't tell you" written by Devdutt Pattnaik.

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12 Forms of Ganesha

12 Forms of Ganesha explained

Maha Ganapati

1.  MAHA GANAPATI

       The Supreme Ganesha, blesses us with overall success and protection in all aspects of life.

Dwija Ganapati

2.  DWIJA GANESA

       The twice-born, blesses us with good health and prosperity.  He is depicted as having four heads and four hands with rosary beads, a book, a water vessel and a staff.

Heramba Ganapati

3.  HERAMBA GANAPATI

       The Mother's beloved son who is capable of protecting one's wealth, is depicted as five headed Ganesha with ten hands, riding on a lion.

Veera Ganapati

4.  VEERA GANAPATI

Veera Ganapati

       The Valiant warrior form of Ganesha with 16 arms holding 16 powerful weapons, can protect women from all female-related diseases.

Karpaga Vinayagar

5.  KARPA VINAYAGAR

       The two-handed wish-fulfilling Ganesha, seated in ardha padmasana [half-lotus posture], blesses us with wealth. 

Twin Ganapati

6.  TWIN GANAPATI

       The twin Ganeshas, help us remove obstacles, poverty and diseases, balance our dosha and blesses us with good relationship.

Adhi vinayagar

7.  NARAMUGA GANESA

       Also known as Adhi Vinayakar, is an ancient form of Ganesha with a human head rather than an elephant head.

Siddhi and Buddhi Ganapati

8.  SIDDHI AND BUDDHI GANAPATI

Siddhi and Buddhi Ganapati

       The Intelligent, has two consorts named Siddhi and Buddhi; Siddhi, who gives us intuitive intelligence, and Buddhi who gives us analytical intelligence.

Niruta Ganapati

9.  NIRUTA GANAPATI

       The Dancer, depicted dancing under the wish-granting tree, can help us receive the blessings of both the Divine and our ancestors.

Vigna Ganapati

10.  VIGNA GANAPATI

Vigna Ganapati

       The Obstacle Remover, is depicted as having eight hands with a conch shell and wheel, like archetype Vishnu, and is capable of removing all obstacles in life.

11.  SELVI SAITHA GANAPATI

       Selvi Saitha Ganapati, is a unique form of Ganesha who in Kali Yuga protects those who are punished despite their good deeds.

Kalinga Narthana Ganapati

12.  KALINGA NARTHANA GANAPATI

       Kalinga Narthana Ganapati, is a dancing form of Ganesha who is depicted dancing on the forehead of the snake named Kalinga.

Gayatri Mantra

Srauta Gayatri

Om bhurbhuvah svah tat-savitur-varenyam bhargo devasya dhimahi |dhiyo yo nah pracodayat.||

Smarta Gayatri

"yo devah savitasmakam dhiyo dharmadi gocharah |
prerayet tasya yat bhargah tat varenyam upasamahe" ||

Japa vidhih

       The first point to be noted is that gayatri is pancavasana, having five stops.  The first stop is after omkara, the second stop is after bhurbhuvah suvah vyahrith, the third stop is after tatsaviturvarenyam, the fourth stop after bhargo devasya dhimahi and the final stop dhiyo yo nah pracodayat.  Many people pronounce wrongly with a long "I", dhiyo yo nah is wrong pronunciation.  The 'i' should be short.  It is dhiyo yo nah pracodayat.

      The second point, it should have only 23 letters and not 24 letters.  Therefore, tatsaviturvarenyam should be chanted and not tatsaviturvareniyam.  If ni yam  are separated, it is gayatri chandah and ni and yam are combined nyam - it is nichrd gayatrichandah.  Ekasara vihina tu nichard gayatrichandamuchyate.  This nichrd gayatri is used for pranayama arghyam danam and japa.  The other gayatri with 24 letters is supposed to be used for homa, etc.,

Japa

      The third point with regard to japa is being pointed out.  Japa is supposed to be of three types -

1. Ucca Japah [2] Manda japah [3] Manasam japah

[1]  Ucca japah is a chanting, which is loud and audible to the people around.  Sometimes it is audible and often times it is disturbing to others, if they are engaged in some other vyavahara.  

[2]  Manda or upamsu japah is chanting with the lip movement and which is audible only to the chanting person.  It is not audible to the people around, like a murmur, murmuring chant with the lip and the tongue movement.  

[3]  Manasam japah where lip movement, tongue movement and even throat movement is not there. It is purely and totally mental chanting.

       Of these three, which one is to be adopted?  All the three can be adopted but there is a gradation. The gradation is described in this manner -

"uttamam manasam japyam, upamsu madyama smrtah |adhamam vacikam prahuh sarva mantresu vai dvijah" ||

"The best is mental japa, mediocre is murmuring, the lowest is said to be loud japa, and this is applicable to all forms of chanting."

        It is not for Gayatri mantra alone, sarva mantresu vai dvijah, it is applicable to all chanting.  Of the three, mental chanting has got the greatest value.  In terms of punya - if loud chanting has got one unit of punya, upamsu japa, murmuring has got ten unis and manasam japa hundred times the benefit.  Of course manasa japa is difficult, because you cannot be that mechanical in manasa japa, whereas in vacika japa mouth can go on chanting and mind can go on worrying.

       Some people hold on to the 'poonoal/yajnopavittam' (the sacred thread) and do all vyavahara! Gayatri will be on but other thoughts like 'Who has come?'  'What does he want?'  'What is the phone call?'  'What is the message?'  Recently I read somewhere that one should not hold on to sacred thread while chanting. We are supposed to use the hand for counting.   This is an incidental point. We can become mechanical in the chanting if it is louder; whereas if it is mental one has to involve oneself.  Therefore, it is going to be difficult and hence the punyam is more.  What is more difficult will give more punyam and what is less difficult will give less punyam.  But if a person is not able to do manasa japa, the only way out is to start with ucha japah and gradually come to manda japah and gradually proceed to manasa japah.  This is ideal for most of the people.

       During the japa one cannot think of the deity (visualize) not only with respect of gayatri, it is with respect to any japa.  The imagination of the deity is only before the mantra chanting during invocation.  If during japa one (visualizes) imagines the deity, either the japa will become mechanical or imagination will become impossible.  Therefore, deity visualization is only before the japa and later the concentration is only on the mantra.

Concentration on the mantra

      The concentration on the mantra is twofold - either the mantra can be sabda pradhana or the mantra can be artha pradhana.  In sabda pradhana japah, I don't think of the meaning I just visualize the sound.  Bhurbhuvassuvah tat saviturvarenyam - the sabda alone I visualize.  The sabda itself sacred and it is capable of giving the phalam.  In fact, it is japa it is sabda pradhana only.  The meaning can be visualized before the beginning of the japa or after the japa but not during japa.  The artha pradhana japa is - I see the meaning of the mantra and I don't give that importance to the sabda.  So in gayatri also, when it is used as a daily ritual it is sabda pradhana, the sound portion only.  

The meaning of  Gayatri mantra

       When we chant the gayatri, we are adding two portions, the pranava and the vyahrti.  Om is called pranava manatra which is not a part of gayatri.  Bhurbhuvah suvah is vyahrti mantra which is also not a part of gayatri  They are appended.  Then what is actual gayatri?   The three lines - tatsavitruvarenyam, bhargo devasya dhimahi, dhiyo yo nah pracodayat.  We will see the meaning part by part.

The first part is Pranava Omkara

      Omkara  is a very much glorified in the scriptures and it is said that irrespective of the meaning of the omkara, the very sound 'Om' is a purifying mantra.

omkarsca atha sabdasca dvavetau brahmanah pura |kantam bhitva viniryatau tasmat mangalikau ubhau ||

      It is said that Brahmaji initiated this creation after uttering the two words 'om' and 'atha', therefore they are mangalam because of the sound and whatever be the meaning.

       Omkara is supposed to be the best name of the Lord.  Lord has got so many names but the best name of the Lord is supposed to be 'Om'.  It is said in the Gita 'om tatsaditi nirdesah brahmanastrividha smrtah' [17.23],    Om tat and sat  -- these three are the names of Brahma or the Lord.  Because of this alone Omkara is known by the name pranavah.  Pranavah means a name which is ideal for the Lord.  'prakarsena nuyate brahma abhidhiyate anena iti pranavah 'om' - by which word Brahman is well understood and that name is called 'pranavam'.  Why Omkara is the ideal name?  Many reasons can be given but we will point out two reasons.

      One is Omkarah is ekasharam.  It is one syllable word and Lord is also one - 'Omkarah ekah brahma ekam'.  Omkarah is aksarah, syllable and Brahman is aksaram, the imperishable one.  In addition to this there are philosophical significances which we find in Mandukya Upanisad.  Omkara is he ideal name for the Lord and therefore by uttering this we remember the Lord.  

       The word Omkara is derived from the root 'av raksane' 'avati raksati iti om.'  The one who protests is called 'om'.  It is applicable to the mantra and also to the Lord.  'padam api raksati padarthah isvarah api raksati'.

The Second part is Vyahrti mantra

       Vyahrti mantra is also supposed to be auspicious irrespective of its meaning and because of the sound it is supposed to be very sacred.  By the very uccaranam, the sound purifies and that is why it is called vyahritih.  There are different definitions given for vyarti.  

1.  Bhurbhuvastatha purvam svayameva svyambhuva vyahrta jnana dehena tena vyahrtayah smrta

      These three mantras have been uttered by Brahmaji Himself.  

      Brahma vyahrta iti vyahritih

      It has been uttered in the beginning itself therefore it is auspicious like Omkara.

2.  'visesena asmantat harati papani iti vyahrtih'  papan apaharati that which removes all the papa when it is uttered.  It is a purifier so it is uttered before beginning the rituals.

Meaning wise bhu bhuvah and suvah represent the three lokas which are the manifestations of the Lord.   The simple meaning is - I remember 'om' the Lord who manifests in the form of the three lokas.

  'trolika rupena paridrsyamanam omkara abhidheyamisvaram smarami'.

       This is the meaning of om bhur buvah suvah.

       From Vedanta  standpoint om-kara represents the nirguna turiyam,  bhur bhvah suvah represent the saguna visva taijasa prajna.  Therefore, om bhur bhuvah suvah represent catuspad brahma.  

       I remmber the nirguna brahma who alone is manifesting in the form of saguna brahma - saguna visva virat, saguna taijasa hiranyagarbha, saguna prajna isvara that Lord I remember.  This is the philossophical meaning of the pranava and the vyahriti.

The third part is gayatri mantrah

       The samanya artah is explained first for the general public.  Then the visesa vedanta artah is being explained.

samanya arthah

       The samanya arthah is invocation of surya devata.  According to the meaning is "yam mam dhiyam pracodayat savituh devasya tat varenyam bhargah dhimahi".  dhimahi means we meditate upon.  Meditate upon what?  varenyam bhargah means, sacred, auspicious, adorable, srestah bhargah, brilliance, effulgence.  We meditate upon that most effulgent or light of whom?  Devasya savituh, of the Lord Sun, surya devasya tejah dhyayamah; dhimahi dhyayomah.  In What way is it sacred?  nah dhiyah pracodayat - which effulgence alone, which energy alone, which light alone pracodayat means enlivens, energizes, activates, prerayapti - which sunlight that energizes dhiyah, our buddhi, our intellect.  So, the simple running meaning of the gayatri is - we meditate upon the sacred effulgence of Sun God which activates our intellect.  The explanation for this in the Gita [Chapter 15.12]:-

Bhagavan says 'Oh Arjuna.  The light and energy in the Sun belongs to me".

       Therefore, you look upon this sunlight in the early morning as the pratyaksa symbol of the Lord because Lord Krishna says "I am in the Sun as the light", there I can worship the Lord.  How much of the glory is there?

gamavisya ca bhutani dharayamyahamojasa |

pusnami causadhih sarvah somo bhutva rasatmakah ||

       That energy of the Sun alone pervades the whole Earth, nourishes all beings, activate all beings and even plants and animals.  Therefore, we get nourishment from the sunlight.  Even though it nourishes the whole being, here the student is interested in the buddhi alone.  A grahastha is interested in health and money because he has to run the family.  He does not have much time to read, so, not much intellect is required.  Buddhi is primarily used by brahacaris and sanyyasis.  Therefore, brahmacari is interested in buddhi posanam.

'mayi medham mayi prajam mayyagnistejo dadhatu mayi medham mayi prajam
mayindra indriyam dadhatu mayi medham mayi prajam mayi suryo bhrajo 
dadhattu'

"May Lord Agni, Lord Indra, Lord Surya, bless me with intelligence, continuity of progeny and radiance born of  Vedic study, prowess and splendor."

       Most of the brahmachari prayers seek medha and prajna.  Gayatri is primarily a prayer or brahmacari, a vedic student.  This world 'brahmachari'  does denote an unmarried person.  Brahmacari means a vedic student and for him memory etc., is required 'yo nah dhivya pracodayat' may the Sun God bless me.  "Bless me" is not explicitly said, it is a mantra or statement, it is indirectly asked for.  This is the samanya arthah of Gayatri.

visesa vedanta arthah

       The visesa vedanta arthah - to understand this, one should have the background understanding of the Upanisadic teaching.  Those who do not have the background can ignore this portion.

       Here dhimahi means meditate upon, nididhyasanam kurmahe.  It is nididhyasanam for a Vedantic student.  'dhimahi' means abhedena dhyayamah.  What do we want to meditate upon?  Bhargah varenyam refers to sachidananta svarupam.  We meditate upon the saccidananda svarupam - tat bhargah varenyam.  Of what?  Savituh devasya - of the Lord, Isvarah, tat padarthah Isvarah.  We meditate upon the saccidananda svarupam of the Lord.

How do arrive at the meaning?  We will analyze one by one.

Here the word savituh literally means that which procreates the universe - suyate iti savita.

Lord Krisna says, 'mayadyksena prakrtih suyate sacaracaram [Gita 9.10] su means to procreate, to give birth to.  'savita' means that which is the creator of the Universe.  This savita is used as the material cause of the Universe.  Mother is the material cause of the baby.  Similarly Isvara is the material cause of the creation.  Savita=upadhanakaranam.

'devasya' means that which is effulgent cetana svarupam, cetanatmakkam, the intelligent principle.  By using the word devasya, the Lord is supposed to be the intelligent cause of the creation also - nimitta karanasya.  

So, the Lord is the material cause of the creation and the intelligent cause of the creation.  Therefore, savituh devasya means abhimna nimitta upadhana karanabhutasya brahmanah  Isvarsya tatpada vacyarthbhtasya mayopaadhikasya.

This is such a short statement but the Sanskrit commentators go crazy with this.  They hae written umpteen numbers of vykhyanams  including Sankaracarya.  

What is the nature of that Isvara?  Upaadhi vinirmukte'pi kim svarupam syat? tat bhargah varenyam. Tat refers to tadeva soumya idamagra asit -- refers to sat svarupam the nature of existence - sattasvrupam.  The word tat has to be taken from tat savituh and join it with tat varenyam bhargah. These three words should be read together 'tat bhargah varenyam'.  So, Brahman or Isvara's svarupam is sattasvrupam.  

Bhargah means that which is light, effulgent capable of removing darkness.  It is derived from the root bhrg dahe - bharjate to burn down, to roast, to fry etc.  This indicates the caitanya svarupam because caitanyam alone devara andhakaram nasayati, andhakaram bharjate, samsaram bharjate.  We have both the meanings now.  That which is effulgent and that which destroys ignorance through vritti, vrittyarudham tat.  By way of removing darkness, ignorance, it removes samsara also.  Thus bhargah stands for the awareness, caitanyam, cit svarupam.

The third words is varenyam.  Literally varenyam means that which is worth choosing by all - varaniyam varana yogyam.  What is that, which is chosen by all?  Can you say money?  Position? On Vedantic analysis we say, in and through everything everybody chooses one thing anandah and purnatvam, fulfilment.  Thus, there is only one purusartha, varaniyam purusartha, there is only one and that is anandah.  Therefore, varenyam means ananda svarupam.

tat means sat svarupam, bhargah means cit svarupam, varenyam means ananda svarupam.  

To whom does the three svarupams belong?  savituh devasya abhinna nimitta upadhana karanatmaka tatpada abhidheyasya Isvarsya etat svarupam dhimahi abhedena dhyayamah.  

What type of svarupam is it?  The third part yah - caitanyam, that all pervading saccidananda svarupam which is the cause of the creation behind the intellect also.  As what?  Saksi rupah yah, ksetrajna rupah yah, anupravishtha rupah yah (anupravesa sruti - tat srstva tadevanupravisat).

       There is also grammatical beauty here - starting with neuter gender word - Brahman, the mantra lands in a masculine gender word - atma.  Yah is masculine which refers to atma, tat is neuter which refers to Brahman.  That Brahman, which is saccidananda svarupam and is the jagat karanam, that Brahman since as atma by illumining the buddhi.  so, the yah, which caitanya svarupam, nah dhiyah, our intellect, or to be precise buddhi vrittih - (dhiyah, dhiyau, dhiyah - dvitiya bahuvacanam), all our thoughts pracodayat, illumine satta sphurti prahanena, by giving both satta and sphurti.

       According to this interpretation, tat savitur varenyam bhargo devasya dhimahi  indicates brahma caitanyam, dhiyo yo nah pracodayat indicate atma caitanyam, all our thoughts pracodayat, illumine satta sphurti pradhanena by giving both satta and sphurti.

       According to this interpretation, tat savitur varenyam bhargo devasyadhimahi indicates brahma caitanyam, dhoyo yo na pracodayat indicate atma caitanyam, dhimahi indicates abheda dhyanam.  

       We meditate upon the atma caitanyam which is nothing but brahma caitanyam - prajnanam brahma.  This idea is contained in the famous Tattirya mantra sa yascayam puruse yascavaditye sa ekah"

"sa yascayam puruse' is dhiyo yo nah pracodayat yascavaditye is tat savittur varenyam bhargo devasya dhimahi sa ekah is abhedena dhyayamah.

      This is the Gayatri mantra from Vedantic stand point.

       If a person chants Gayatri before the study of Vedanta it becomes upasanam.  But the very same Gayatri after the study of the Vedanta becomes nididhyasanam - aham brahma asmi dhyanam. Gayatri visesa arthah sampatah  with this.  

The meaning of smarta Gayatri.

"yo devah savitasmakam dhiyo dharmadi gocharah |

prerayet tasya yat bhargah tat varenyam upasamahe"  ||

This is the smarta Gayatri which is the same as the well known srauta Gayatri.  The only difference is - the Vedic Gayatri has got three lines "tat savittur varenyam, bhargo devasya dhimahi, dhiyo yo nah pracodayat".

Om bhur bhuvassuvah is chanted in the beginning and that is not part of Gayatri, it is merely an introduction.  The real vedic Gayatri has only three lines.  smarta Gayatri has got four lines.  The meanings are the same.  The effectiveness is also the same.  Smarta Gayatri means non-vedic Gayatri.

What is the meaning?

       Savita devah asmakam dhiyah prerayet|  Savitah devah means the Sun God.  When we say Sun God, we refer to the Lord Sun alone who is invoked in the Surya Mandala.  Savita devahprerayet - activate, direct.  What does He activate?  asmakam dhiyah - our intellect.  The Sun God, activates, enlivens, energizes all our intellect.

What type of intellect?

       dharmadi gocarah - Which intellect deals with varieties of knolwedge, light, dharma, Gocarah, visayah means a discipline of knowledge, any subject.  Like what?  Dharmajnanam, satya jnanam, etc., there are varieties of  knowledge and buddhi deals with varieties of knowledge. That  buddhi, the Sun activates.

What is the intention of the statement dharmadi gocarah?

       The mind can also deal with sattic knowledge, sattva vrittayah.  The mind can entertain rajo vrttayah, rajasic knowledge also; the mind can entertain tamasic vrittis also.  Generally sattvic vrittis are less, rajasic and tamasic are more.  Here we say that the Sun God changes the proportion.  dharmadi gocarah dhiyah prerayet means - make the thoughts more and more sattvic.  The adharma vrittis, rajasic vrittis and tamasic vrittis  will reduce.  Daivi sampat  will increase.  So, who does what?  Sun God energizes the mind and makes it sattvic.

      Tasya bhargah varenyam asti - tasya, of the Sun God, bhargah means effulgent, radiance, brilliance or light, prakasah.  Tasya bhargah means suryasya bhargah, surya prakasah.  That surya prakasah is varenyam, holy, sacred.  The light of the Sun God is the holiest and sacred which is capable of making me holy.

Tat upsamahe - I meditate upon that holy sunlight.

       If you combine all the the sentences the meaning will be - "We meditate upon the sacred effulgence of that Sun God who activates our intellect which has got knowledge of dharma etc., a simple translation is  dharmic buddhi - dharmadi gocarah dhiyah (dhiyah is dvitiya bahuvacanam, dharmadi gocarah is adjective to dhiyah strilingam dvitiya bahuvacanam) object of prerayet.

       Savita dharmadi gocarah prerayet.  "We meditate upon the sacred effulgence of that Sun God who activates our dharmic buddhi.

       The smarta Gayatri is a holy Gayatri.  The greatest advantage is that you do not require any sacred thread, there is no differentiation of male or female or young or old or Hindu or Christian, or Islam or devah or asura.  It is janata Gayatri, Universal Gayatri, left and right you can initiate every one.  Even children can be initiated.  Choose an auspicious day, ask them to take bath, let them go to a temple, you can tie a yellow coloured thread in the right wrist, the father or mother or any elder can initiate the child and the child can regularly chant this, a minimum of 11 times and any number of times.  

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Source:  Excerpts from Talk delivered by Swami Parmarthananda at Chennai 

and translated by Swamini Svatmabodhananda.

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RISHIKESH - Holy Place of North India

Rishikesh view across Lakshmana Jhula bride over the Ganges

Neelkanth Mahadev Temple, Rishikesh

Laxman-Jhoola-Jhula Rishikesh

Shiva's Statue near Paramath Niketan which was washed away by Flood
during 2013 near River Ganga

Location

       Rishikesh, 23 kilometers away from Haridwar, is our next stop.  From Haridwar we can take a bus or get a auto-rickshaw from near Bimagoda Kund on the Eastern side of Har-ki-Pauri.  With a population of around 75,000, it is a smaller, quitter, and fun place to go.  It is a place in which you see the spiritual atmosphere and influence wherever you look.  You will find good food, good water, clean air, a pleasant climate, plenty of temples and many wandering sadhus, sages and pilgrims.  

View of Rishikesh

Why we call the place as Rishikesh?

       The town got its name from the time when Lord Hrishikesh, Vishnu, appeared here to grant darshan to Raibhya Rishi when he was performing austerities.  The demons Madhu and Kaitabha were also killed here by Lord Vishnu.

View of the Rishikesh from Beach

       Legends also mention that the Lord Agni [God of Fire] made penance for Lord Shiva.  According to the legends Lord Shiva consumed poison [Halahal] which was obtained during sea churning (Samudra Manthan) along with the Nectar (Amrit).  The place is now known as Nilkanth Mahadev Temple.

       Kunid was the first one to rule the area.  Later Shak Kings and Naga Kings ruled here.  In 1938 Vatsraj was the king of the area.  Ajaypal was the king during 1493 to 1500.  During the 1804 to 1815 Gorkha Kings rule the whole area.  After 1815 East India Company came here.  After freedom the area is merged in Uttarpradesh.  In November 2000 Uttaranchal became independent from Uttarpradesh.  From January 2007 Uttranchal was named as Uttarkhand.        

Triveni Ghat

       Triveni Ghat is biggest bathing ghat in Rishikesh.  Situated near the main market this ghat has mesmerizing view of mountain and river.  The reason for the nature is it is believed that this is conference of 3 rivers Ganges, Yamuna and legendary Saraswati.  Due to the conference this ghat is great place to take a bath.  Ghat is structure of steps where people can access river for holy bath. 

Ganga aarti [Ganges Ceremony]

Preparation-ongoing-for-the-Maha-Aarti-in-Triveni-Ghat-Rishikesh

       Highly recommended for everyone.  Take a holy dip in the Ganges and enjoy Ceremony in evening.  In evening beautiful Ceremony [Ganga Aarti]  [5 p.m. in winter and 6 p.m. in Summer] is organized at Parmarth Niketan and Triveni Ghat. 

Ganga-aarti-at-triveni-ghat-images

Prince Charles, Camilla participate in
Ganga Aarti in Rishikesh.

   

   The Brahmin Pandits [priests] performs Ganges Puja [ritual worship] with Vedic hymns, sound of hands clapping and the drums [tabla].  Hundred of people come to witness this Pooja and offer leaf bowls which are filled with flowers and small oil lamps to the goddess.  

Woman-making-hindu-offering-ganges-river-triveni-ghat-Rishikesh-india

Ganga aarti

The small sparkling lights floating lamps, river Ganges and auspicious atmosphere creates such a magnificient view and feeling that can attract anyone to join the prayer even the visitor from outside India who can't understand the vedic songs.  

Maa-Ganga-Aarti-Triveni-Ghat-Rishikesh

     This is beautiful place to sit right on the bank of the river and view the mountain and river with the company of cool river breeze.  Triveni Ghat is situated just 100 meter far from the main market. Small Shanti Mandir is also located near Triveni Ghat.

Ganga-Aarti-at-Triveni-Ghat-Rishikesh

       One of the main temples is the Bharata temple in the central part of town, dedicated to the deity of Lord Narayana.  This temple is only a half kilometre from Triveni Ghat, the main bathing ghat in town.This ghat is said to be where suberranean Yamuna and Sarasvati meet the Ganges.  This is also where shraddha ceremonies are made to forefathers, and where the funeral pyres are made.  

Bharat Temple Rishikesh

Bharat Mandir, Lord Narayana.

Balaji and Chandramouleeswara Temple

 
       North of the Bharata temple beyond the Chandrabhaga River is the Balaji and Chandramouleeswra temple.  The architecture is in the South Indian style and it is managed by the Board of the famous Tirupati temple in South India.  The Shatrugan temple, dedicated to the younger brother of Lord Rama, is about four-and-a-half kilometres from down town Rishikesh.

Sivanand or Ram Jhula suspension bridge

Sivananda Jhula Bridge across the Ganges at Muni Ki Reti
built in 1980's close to the Kutir of Swami Sivananda

       One of the nicer places to stay is in the Swargashrama area on the east bank of the Ganges across the Sivanand or Ram Jhula suspension bridge.  There are some very pleasant temples, ashramas and guest accommodations here.  

Sivananda Ashram, Divine Life Society

Swamy Sivananda

Sivananda Ashrams_on_the_banks_of_Ganges,_Rishikesh

Interiors_of_the_Sivananda_Temple,_Divine_Life_Society,_Muni_Ki_Reti,_Rishikesh

     The Divine Life Society, or Sivananda Ashrama, is just north of the bridge and offers many facilities for the spiritual aspirants from yoga classes and lectures that anyone can attend, to longer term programmes for which you have to enrol before hand.  By the bridge just after crossing it, is a small temple for Ganga Devi.  You can watch the evening arati to the Ganges River here every evening around 6 to 7 p.m.  

Parmath temple

Parmarth-Niketan-Ashram-Rishikesh

Shiva's Statue near Paramath Niketan
which was washed away by Flood
during 2013 near River Ganga 

       Another nice temple is the Parmath temple.  It is near the clock tower and has many diorama exhibits of the different incarnations of Krishna and Puranic legends.  It has a lecture hall for Vedic discourse, spoken mostly in Hindi, and a variety of programs are held here attracting many pilgrims. It is headed by Swami Chidanand Saraswatiji Maharaja, who is a prominent gurus in the area.  It also has a nice central temple with a large deity of Visvarupa, Lord Krishna's universal form, which is one of the few I have seen in India.  It also has 300 rooms for pilgrims.  The kitchen also provides good and reasonably priced meals for those who sign up for them.  They also have their own Ganga puja, which includes many nice devotional bhajans, and is attended by many people.

International Vishwaguru Yoga Vedanta Academy

Sri Ved Niketan

       Beyond the Parmath temple going downstream along the Ganga you can find the International Vishwaguru Yoga Vedanta Academy or the Sri Ved Niketan Dham.  It is a two-storey orange and yellow building in a courtyard surrounded by the ashrama room where you can stay.  It offers a place for tourists on a low-budget, but also training in the practice of yoga if you are interested.  The resident guru is Sri Vishwaguruji Mharaja Mahamandaleshwar, but most of the classes are given by Swami Dharmananda.

Maharishi Mahesh Yogi Ashram

Maharishi Mahesh Yogi Ashram

       Also in the downstream area is the Maharishi Yogi Ashrama where the Beatles stayed for some time.  However, it seems that if you don't have previous arrangements for visiting, the guard at the gate will not let you in.  It is mostly for Indian pilgrims these days.

Bhutana Kailashanand Shiva temple

       High on the side of a hill behind the Swargashrama area is the Bhutana Kailashanand Shiva temple, which has shrines on each of its several floors.  You climb up the stairway to see them all, and from where you an get some nice views over the town of Rishikesh.  The Tut Walla Baba Ashrama is beyond this temple.  

Sri Tat Walle Baba 

Sri Tat Walle Baba 

      Continue going up the hill past a large ashrama on the left.  After a bit you will come to a small bridge going over a stream, continue another 350 yards, until you see a small stone gravel path on your left.  Climb the stone steps to a brick and tin-roofed building.  This covers the entrance to a cave.  Here Swami Shankardas, a humble bearded sage, gives inform teachings in yoga and meditation.

Swami Dayananda Ashram, Rishikesh

       Dayananda Ashram Rishikesh is situated on the banks of the Holy Ganga, away from the major tourist attractions.  It is a unique centre for the study of Vedanta and Sanskrit; unique in the sense that the classes are conducted in English yet the adherence and reverence to the ancient tradition of teaching (Sampradaya) is total.

Temple of Lord Gangadhareswar

       There is a temple dedicated to Lord Siva as Gangadharesvara facing the Ganga.  The main lecture hall also face the Ganga.  There is a library with more than 5,000 title on various subjects i.e., Vedanta, Sanskrit Grammar, Indian and Western Philosophies, Religion and Yoga.  There is also a Yoga studio where regular Iyengar Yoga camps are conducted.

Daily Schedule - Morning Puja

5.00 a.m. - 6.00 a.m. - Puja Abhishekam and Alankaram
6.00 a.m. - 6.30 a.m. - Arati and Prasadam
6.30 a.m.                   -  Ganga Puja

After Noon Naivedya - 11.00 a.m.

Evening Puja

Winter     - October to March              -  Summer: April to September
5.30 p.m. -Ganga Puja                             - 6.00 p.m. - Ganga Puja
6.00 p.m. -7.15 p.m.- Arati & Prasadam - 6.30 p.m. - 7.30 p.m. - Aarti & Prasadam

Monthly Pujas

1.  Pradosha Puja or Trayodashi Puja of Lord Gangadhareswar
     [every 13th Monday]
2.  Sankata Chaturthi Puja of Lord Mahaganapati [4th Monday of Krsnapaksha]
3.  Masa Shivaratri, Chaturdashi Puja of Jyotirlingam
     [14th Monday of Krisnapaksha]

       The ashram was established during the 1960s by Swami Dayananda Saraswati, who is an internationally recognized teacher of Vedanta and foremost scholar of Sanskrit.  Swamiji and his disciples conduct regular residential courses at the ashram with the focus on Bhagavad Gita and ten principal Upanishads as commented upon by Adi Shankaracharya.  These and selected ancillary texts are analysed and taught along with Sanskrit Grammar in the Paninian style.  Vedic chanting is also taught during courses.

      In addition, throughout the year, a resident acharya holds daily courses on the Upanishads, incorporating analytical examination of Adi Shankaracharya's commentaries.

       Dayananda Ashram is the parent Vedanta Institute of the Arsha Vidya Gurukulam group, established by Swmi Dayananda, known as Arsha Vidya Pitham it means a centre of learning based on the teaching of the ancient rishis.

Neem Karoli Baba

Neem-Karoli-Baba 

       Another ashrama on the way to Rishikesh from Haridwar, just before we get to town, is that of a Neem Karoli Baba.  It is located under the forty-foot image of Hanuman.  Although there are no accommodations, you can visit.

Omkarananda Ashram, Rishikesh

      The Omkarananda Ashrama near the Rishikesh taxi stand can also provide course in yoga students.  Aside by these ashramas are many others that you find out by asking around.  So there are plenty of places where you can learn about yoga or the Vedic culture of India.  There are also traditional and orthodox schools that are only for the serious minded students, such as Kailash Ashrama, which is a traditional institution strictly for sanyasis in the line of Shankaracharya.

Kailash Ashram, Rishikesh.

Beaches in Rishikesh

Beaches in Rishikesh

      The area around Ganges River has got some nice sandy beaches for swims in the cold river.  Large builders are scattered along the shore on which you can sit and be warmed by the sun, to sit in meditation in the evening, which many people do.  It can be very mystical experience to sit near the flowing Ganges in these Himalayan foothills, under the stars and moon, especially as you see other sages also meditating in the twilight.

Rafting in Rishikesh

       Brahmapuri, Shivpuri and Kaudiyala are small villages from where people can start their rafting to Rishikesh.  Small rafting can be done from Brahmapuri [11 kms.].  18 Kms. rafting can be done from Shivpuri and 25 kms long rafting can be done from kaudiyala.  During monsoon, rafting is not possible due to heavy rain.  October to June is general season for Rafting.

River rafting at Rishikesh

Chotiwala Restaurant

 

Chotiwala Restaurant, Rishikesh

     There are also lots of nearby woods that you can walk through, past ashramas and residencies of the local monks and renunciant.  And the days are warm and nights are cool.  The best place to eat is the open air Chotiwala Restaurant.  However, it may be really crowded around moon, so nearby restaurants are also good.  Wandering cows will walk by looking for a little food.  You can see the children on the bridge throwing bits of food into the river feeding the schools of larger fish, which you can see when the water is clear.

Chit chat at bank of River Ganga, Rishikesh

Chit chat at bank of River Ganga, Rishikesh

       There are rows of holy beggars along some of the lanes, and foreigners and tourists are quite common.  In the evening you can see some of the wandering mendicants who make a little cooking fire after they have taken whatever money they have received from their begging and purchased vegetables to cook for their meals. Later, they will be rolled up in their cloth bedding to take rest for the night along the Ganges or on the steps near the temples or shops.  You can also walk along and see old sadhus in their rooms near the Ganges around Ved Niketan, may be visiting on their small bed, with pictures of the deities on the wall, a few clothes hanging on a line, while they chant or read sacred books.  Some of these old sages live permanently in Rishkesh, while others stay for a short while before continuing up into the mountains or elsewhere.

Ram Jhula 

     Suspension bridge similar to the Lakshman Jhula between Sivananda Ashram and Swarg Ashram is known as Ram Jhula or Sivananda Jhula.  Boat is also available here on sharing basis to cross the river.  So many shops are available on the both side of bridge for shopping.  Sivananda Ashram, Yoga Niketan Ashram and Omkarananda Ashram is located at one end of the bridge and the other end has Swarg Ashram, Gita Bhawan and Parmath Niketan Ashram.  Ram Jhula is pedestrian bridge but it is also used for bikes.

Ram Jhula, Rishikesh

Lakshmana Jhula

       Big iron suspension bridge on the river Ganges which is 4.5 kms far from Rishikesh.  It is believed that Lakshman [brother of Lord Ram] crossed the river here by jute rope.  Current bridge is built in 1929 in when the old bridge (1989 built) was damaged in flood.  

Rishikesh view across Lakshmana Jhula bride over the Ganges

Laxman-Jhoola-Jhula Rishikesh

     Lakshman Jhula is popular in tourist for shopping and other activities such as rafting.  Both sides of the bride has so many different shops with interesting things to buy.  Lakshman temple and Tera Manzil Temple is also situated here.  From the bridge you can have spectacular view of river and the city.  Lakshman Jhula is pedestrain bridge but it is also used for bikes.

Lakshmann Jhula Rishikesh

       The Lakshmana Jhula area is only three kilometers upstream from Rishikesh, a pleasant walk away.  This is where Lord Rama's brother, Lakshmana, performed penance, commemorated by the Lakshmana temple.  And Rishi Kund is said to be where Lord Rama and Lakshmana took bath to purify themselves after killing the demon Ravana, who was also a brahmana.  There are some small old temples as well as large modern ones in this area.  Also, you will not want to miss the seven storied temple with diorama exhibits.

Neel Kandha Mahadev Temple

Neelkanth Mahadev Temple, Rishikesh

       Up in the hills about 12 kilometers away from the Lakshmana Jhula bridge is the Neela Kandha Mahadeva temple.  It's a four hour walk or a jeep ride up the hill.  This is where Lord Shiva is supposed to have meditated after swallowing the poison that was manifested when the demigods and demons churned the ocean of milk in pursuit of the nectar that gave immortality.

       So there is a lot to see and be a part of the Rishikesh area that is certainly a part of the traditional culture of India.

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Source: Excerpts from the book "Spiritual India Handbook" by Sephen Knapp

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