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Pillars of Ashoka
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For other uses, see Ashoka Pillar (disambiguation).
View of the Ashokan Pillar at Vaishali.
The pillars of Ashoka are a series of columns dispersed throughout the northern Indian subcontinent, erected or at least inscribed by the Mauryan king Ashoka during his reign in the 3rd century BCE. Originally, there must have been many pillars but only nineteen survive with inscriptions. Many are preserved in a fragmentary state.[1] Averaging between forty and fifty feet in height, and weighing up to fifty tons each, all the pillars were quarried at Chunar, just south of Varanasi and dragged, sometimes hundreds of miles, to where they were erected.[2]
Contents
[hide]
* 1 Overview
* 2 Description of the pillars
o 2.1 Pillar at Vaishali
o 2.2 Pillar at Allahabad
o 2.3 Pillars at Lauriya-Areraj and Lauriya-Nandangarh
o 2.4 Erecting the Pillars
o 2.5 Languages and script
* 3 History of discovery
* 4 Background of construction
o 4.1 Alternative theories
* 5 Notes
* 6 See also
* 7 External links
[edit] Overview
The Ashokan pillar at Lumbini
The columns that bear the edicts of Ashoka include the two pillars at Delhi (originally located at Meerut and Topra in Haryana and were brought to Delhi during the reign of Firuz Shah Tughluq in 1356), the pillar at Allahabad (is believed as originally located at Kaushambi) and the pillars found at Lauriya-Areraj, Lauriya-Nandangarh, Rampurva (with lion capital), Sankissa, Sanchi and Sarnath. The columns bearing dedicatory inscriptions were found in Lumbini and Nigalisagar. The pillars found at Vaishali (with single lion capital) and Rampurva (with bull capital) do not bear any edict.[3]
These pillars were carved in two types of stone. Some were of the spotted red and white sandstone from the region of Mathura, the others of buff-colored fine grained hard sandstone usually with small black spots quarried in the Chunar near Varanasi. The uniformity of style in the pillar capitals suggests that they were all sculpted by craftsmen from the same region. It would therefore seem that stone was transported from Mathura and Chunar to the various sites where the pillars have been found, and there was cut and carved by craftsmen[4] The pillars have four component parts. The shafts are always plain and smooth, circular in cross-section, slightly tapering upwards and always chiselled out of a single piece of stone. The capitals have the shape and appearance of a gently arched bell formed of lotus petals. The abaci are of two types: square and plain and circular and decorated and these are of different proportions. The crowning animals are either seated or standing, always in the round and chiseled as a single piece with the abaci.[3])
[edit] Description of the pillars
The most celebrated pillar is the pillar with the lion capital at Sarnath. Here, four lions are seated back to back. The pillar at Sanchi also has a similar lion capital. There are two pillars at Rampurva, one with bull and the other with lion as crowning animal. The pillar at Sankissa has an elephant as crowning animal. Five of the pillars of Ashoka (two at Rampurva, one each at Vaishali, Lauriya-Areraj and Lauryia-Nandangarh were possibly marked the course of the ancient Royal highway from Patliputra to the Nepal valley.
[edit] Pillar at Vaishali
Front view of the single lion capital in Vaishali.
There exists in Vaishali, a pillar with a single lion capital erected by Ashoka. The location of this pillar is contiguous to the site where a Buddhist monastery and a sacred coronation tank stood. Excavations are still underway and several stupas suggesting a far flung campus for the monastery have been discovered. This pillar is different from the earlier Ashokan pillars because it has only one lion capital. The lion faces north, the direction Buddha took on his last voyage.[5] Identification of the site for excavation in 1969 was aided by the fact that this pillar still jutted out of the soil. More such pillars exist in this greater area but they are all devoid of the capital.
[edit] Pillar at Allahabad
In Allahabad there is a pillar with inscriptions from Ashoka and later inscriptions attributed to Samudragupta and Jehangir. The pillar is located inside the Allahabad Fort, built during the 16th century by Akbar at the confluence of the Ganges and Yamuna rivers. As the fort is occupied by the Indian Army it is essentially closed to the public and special permission is required to see the pillar. It is generally assumed that the pillar was first erected at Kaushambi an ancient town some 30 kilometres west of Allahabad that was the capital of the Koshala kingdom. The Ashokan inscription is in Brahmi and is dated around 232 BC. A later inscription attributed to the second king of the Gupta empire, Samudragupta, is in the more refined Gupta script, a later version of Brahmi, and is dated to around 375 CE. This inscription lists the extent of the empire that Samudragupta built during his long reign. He had already been king for forty years at that time and would rule for another five. A still later inscription in Persian is from the Mughal emperor Jahangir. The Akbar Fort also houses the Akshay Vat, an Indian fig tree of great antiquity. The Ramayana refers to this tree under which Lord Rama is supposed to have prayed while on exile.
[edit] Pillars at Lauriya-Areraj and Lauriya-Nandangarh
The column at Lauriya-Nandangarh, 23 km from Bettiah in West Champaran district, Bihar has single lion capital. The hump and the hind legs of the lion project beyond the abacus.[3] The pillar at Lauriya-Areraj in East Champaran district, Bihar is presently devoid of any capital.
[edit] Erecting the Pillars
The Pillars of Ashoka may have been erected using the same methods that were used to erect the ancient obelisks. Roger Hopkins and Mark Lehrner conducted several obelisk erecting experiments including a successful attempt to erect a 25 ton obelisk in 1999. This followed two experiments to erect smaller obelisks and two failed attempts to erect a 25 ton obelisk.[6][7]
[edit] Languages and script
Brahmi inscription on a fragment of the 6th Pillar of Ashoka
Alexander Cunningham, one of the first to study the inscriptions on the pillars, remarks that they are written in eastern, middle and western Prakrits which he calls "the Punjabi or north-western dialect, the Ujjeni or middle dialect, and the Magadhi or eastern dialect."[8] They are written in the Brahmi script.
[edit] History of discovery
The first Pillar of Ashoka was found in the 16 century by Thomas Coryat in the ruins of ancient Delhi. Initially he assumed that from the way it glowed that it was made of brass, but on closer examination he realized it was made of highly polished sandstone with upright script that resembled a form of Greek. In the 1830s James Prinsep began to decipher them with the help of Captain Edward Smith and George Turnour. They determined that the script referred to King Piyadasi which was also the epithet of an Indian ruler known as Ashoka who came to the throne 218 years after Buddha's enlightenment. Scholars have since found 150 of Ashoka's inscriptions, carved into the face of rocks or on stone pillars marking out a domain that stretched across northern India and south below the central plateau of the Deccan. These pillars were placed in strategic sites near border cities and trade routes.
[edit] Background of construction
Ashoka ascended to the throne in 269 BCE inheriting the empire founded by his grandfather Chandragupta Maurya. Ashoka was reputedly a tyrant at the outset of his reign. Eight years after his accession he campaigned in Kalinga where in his own words, "a hundred and fifty thousand people were deported, a hundred thousand were killed and as many as that perished..." After this event Ashoka converted to Buddhism in remorse for the loss of life. Buddhism didn't become a state religion but with Ashoka's support it spread rapidly. The inscriptions on the pillars described edicts about morality based on Buddhist tenets. Legend has it that Ashoka built 84,000 Stupas commemorating the events and relics of Buddha's life. Some of these Stupas contained networks of walls containing the hub spokes and rim of a wheel, while others contained interior walls in a swastika shape. The wheel represents the sun, time, and Buddhist law (the wheel of law, or dharmachakra), while the swastika stands for the cosmic dance around a fixed center and guards against evil.[9][10]
[edit] Alternative theories
Ranajit Pal suggests that the pillar, now near Delhi, which was brought from Topra in Ambala was one of the lost altars of Alexander.[11]
[edit] Notes
1. ^ Harry Falk, Asokan Sites and Artefacts: A Source-Book with Bibliography (Mainz am Rhein, 2006).
2. ^ http://www.cs.colostate.edu/~malaiya/ashoka.html
3. ^ a b c Mahajan V.D. (1960, reprint 2007). Ancient India, S.Chand & Company, New Delhi, ISBN 81 219 0887 6, pp.350-3
4. ^ Thapar, Romila (2001). Aśoka and the Decline of the Mauryan, New Delhi: Oxford University Press, ISBN 019 564445 X, pp.267-70
5. ^ Bihar Tourism
6. ^ http://www.pbs.org/wgbh/nova/egypt/dispatches/990827.html
7. ^ Time Life Lost Civilizations series: Ramses II: Magnificence on the Nile (1993)p. 56-57
8. ^ Inscriptions of Asoka by Alexander Cunningham, Eugen Hultzsch. Calcutta: Office of the Superintendent of Government Printing. Calcutta: 1877
9. ^ Time Life Lost Civilizations series: Ancient India: Land Of Mystery (1994) p. 84-85,94-97
10. ^ Oliphant, Margaret "The Atlas Of The Ancient World" 1992 p. 156-7
11. ^ Ranajit Pal, "An Altar of Alexander Now Standing Near Delhi", Scholia, vol. 15, p. 78-101.
[edit] See also
* Mauryan art
* Image of a standing pillar of Ashoka
* Ashoka pillar in Southern India
* Ashoka's Major Rock Edict
* Lion Capital of Asoka
* National Emblem of India
* National Flag of India
* Ashoka Chakra
* List of megalithic sites
[edit] External links
Archaeological Survey of India [1]
British Museum, collections online
* [2]
Wikimedia Commons has media related to: Ashoka pillars
* For Pictures of the famous original "Lion Capital of Ashoka" preserved at the Sarnath Museum which has been adopted as the "National Emblem of India" and the Ashoka Chakra (Wheel) from which has been placed in the center of the "National Flag of India" - See "lioncapital" from Columbia University Website, New York, USA
AshokStambhaThailand.jpg
Ashoka pillar at Wat U Mong near Chiang Mai, Thailand showing Dharma Chakra prevails over beasts (lion). A similar four "Indian lion" Lion Capital of Ashoka atop an Ashoka Pillar at Sarnath which was destroyed during Turk invasions of India missing the larger Dharma Chakra / Ashoka Chakra atop the four lions, now preserved at Sarnath Museum has been adopted as the National Emblem of India and the smaller Chakra in the base on which the lions are standing has become a part of the National Flag of India.
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Wednesday, August 31, 2011
Edicts of Ashoka
From Wikipedia, the free encyclopedia
Jump to: navigation, search
Distribution of the Edicts of Ashoka[1]
The Edicts of Ashoka are a collection of 33 inscriptions on the Pillars of Ashoka, as well as boulders and cave walls, made by the Emperor Ashoka of the Mauryan dynasty during his reign from 269 BCE to 231 BCE. These inscriptions are dispersed throughout the areas of modern-day Bangladesh, India, Nepal and Pakistan and represent the first tangible evidence of Buddhism. The edicts describe in detail the first wide expansion of Buddhism through the sponsorship of one of the most powerful kings of Indian history. According to the edicts, the extent of Buddhist proselytism during this period reached as far as the Mediterranean, and many Buddhist monuments were created.
These inscriptions proclaim Ashoka's beliefs in the Buddhist concept of dharma and his efforts to develop the dharma throughout his kingdom. Although Buddhism and the Buddha are mentioned, the edicts focus on social and moral precepts, rather than specific religious practices or the philosophical dimension of Buddhism.
In these inscriptions, Ashoka refers to himself as "Beloved of the Gods" and "King Priya-darshi." The identification of King Priya-darshi with Ashoka was confirmed by an inscription discovered in 1837. The inscriptions found in the eastern part of India were written in the Magadhi language, using the Brahmi script. In the western part of India, the language used is closer to Sanskrit, using the Kharoshthi script, one extract of Edict 13 in the Greek language, and one bilingual edict written in Greek and Aramaic.These edicts were decodified by British archeologist and historian James Prinsep.
The inscriptions revolve around a few recurring themes: Ashoka's conversion to Buddhism, the description of his efforts to spread Buddhism, his moral and religious precepts, and his social and animal welfare program.
Contents
[hide]
* 1 Ashoka's conversion
* 2 Ashoka's proselytism
o 2.1 Proselytism beyond India
o 2.2 Proselytism within Ashoka's territories
+ 2.2.1 Greek communities
+ 2.2.2 Other communities
* 3 Moral precepts
o 3.1 Right behaviour
o 3.2 Benevolence
o 3.3 Kindness to prisoners
o 3.4 Respect for animal life
* 4 Religious precepts
o 4.1 Buddhism
o 4.2 Belief in a next world
o 4.3 Religious exchange
* 5 Social and animal welfare
o 5.1 Medicinal treatments
o 5.2 Roadside facilities
o 5.3 Officers of the faith
* 6 Inscriptions
* 7 Estampages of Girnar Edicts
* 8 See also
* 9 Notes
* 10 References
* 11 External links
[edit] Ashoka's conversion
Fragment of the 6th Pillar Edicts of Ashoka (238 BCE), in Brahmi, sandstones. British Museum.
Ashoka explains that he converted to Buddhism out of remorse for his conquest of the Kalingas around 264 BCE in eastern India (near the present-day state of Orissa):
Beloved-of-the-Gods, King Piyadasi, conquered the Kalingas eight years after his coronation. One hundred and fifty thousand were deported, one hundred thousand were killed and many more died (from other causes). After the Kalingas had been conquered, Beloved-of-the-Gods came to feel a strong inclination towards the Dhamma, a love for the Dhamma and for instruction in Dhamma. Now Beloved-of-the-Gods feels deep remorse for having conquered the Kalingas. Rock Edict Nb13 (S. Dhammika)
Following his conversion, Ashoka traveled throughout India and visited sacred Buddhist locations, where he would typically erect a pillar bearing his inscriptions:
Twenty years after his coronation, Beloved-of-the-Gods, King Piyadasi, visited this place and worshipped because here the Buddha, the sage of the Sakyans, was born. He had a stone figure and a pillar set up and because the Lord was born here, the village of Lumbini was exempted from tax and required to pay only one eighth of the produce. Minor Pillar Edict Nb1 (S. Dhammika)
[edit] Ashoka's proselytism
In order to propagate the Buddhist faith, Ashoka explains he sent emissaries to the Hellenistic kings as far as the Mediterranean, and to the peoples throughout India, claiming they were all converted to the Dharma as a result. He names the Greek rulers of the time, inheritors of the conquest of Alexander the Great, from Bactria to as far as Greece and North Africa, displaying an amazingly clear grasp of the political situation at the time.
[edit] Proselytism beyond India
Buddhist proselytism at the time of king Ashoka (260–218 BCE)
Now it is conquest by Dhamma that Beloved-of-the-Gods considers to be the best conquest. And it (conquest by Dhamma) has been won here, on the borders, even six hundred yojanas away, where the Greek king Antiochos rules, beyond there where the four kings named Ptolemy, Antigonos, Magas and Alexander rule, likewise in the south among the Cholas, the Pandyas, and as far as Tamraparni. Rock Edict Nb13 (S. Dhammika)
The distance of 600 yojanas (a yojanas being about 7 miles), corresponds to the distance between the center of India and Greece (roughly 4,000 miles).
* Amtiyoko refers to Antiochus II Theos of Syria (261–246 BC), who controlled the Seleucid Empire from Syria to Bactria, in the east from 305 to 250 BC, and was therefore a direct neighbor of Ashoka.
* Turamaye refers to Ptolemy II Philadelphos of Egypt (285–247 BCE), king of the dynasty founded by Ptolemy I, a former general of Alexander the Great, in Egypt.
* Amtikini refers to Antigonus II Gonatas of Macedon (278–239 BC)
* Maka refers to Magas of Cyrene (300–258 BC)
* Alikasudaro refers to Alexander II of Epirus (272–258 BC).
In the Gandhari original Antiochos is referred as "Amtiyoko nama Yona-raja" (lit. "The Greek king by the name of Antiokos"), beyond whom live the four other kings: "param ca tena Atiyokena cature 4 rajani Turamaye nama Amtikini nama Maka nama Alikasudaro nama" (lit. "And beyond Antiochus, four kings by the name of Ptolemy, the name of Antigonos, the name of Magas, the name Alexander" [1]
It is not clear in Hellenic records whether these emissaries were actually received, or had any influence on the Hellenic world. Some scholars, however, point to the presence of Buddhist communities in the Hellenistic world from that time, in particular in Alexandria (mentioned by Clement of Alexandria). The pre-Christian monastic order of the Therapeutae may have drawn inspiration for its ascetic lifestyle from contact with Buddhist monasticism. Buddhist gravestones from the Ptolemaic period have also been found in Alexandria, decorated with depictions of the Wheel of the Law (Tarn, "The Greeks in Bactria and India"). Commenting on the presence of Buddhists in Alexandria, some scholars have even pointed out that "It was later in this very place that some of the most active centers of Christianity were established" (Robert Linssen).
Ashoka’s proselytism also expanded to the south of the Indian subcontinent:
* The Cholas and Pandyas were south Indian peoples living outside Asoka's empire.
* Tamraparni is the old name of Sri Lanka. Tamraparniya is also the name of Theravada School from Sri Lanka.
[edit] Proselytism within Ashoka's territories
Inside India proper, in the realm of Ashoka, many different populations were the object of the King’s proselytism:
Here in the king's domain among the Greeks, the Kambojas, the Nabhakas, the Nabhapamkits, the Bhojas, the Pitinikas, the Andhras and the Palidas, everywhere people are following Beloved-of-the-Gods' instructions in Dhamma. Rock Edict Nb13 (S. Dhammika)
[edit] Greek communities
Greek communities lived in the northwest of the Mauryan empire, in the region of Pakistan, notably ancient Gandhara near the Pakistani capital of Islamabad, and in southern Afghanistan in the region of Gedrosia, following the conquest and the colonization efforts of Alexander the Great around 323 BC. These communities therefore seem to have been still significant during the reign of Ashoka. A notable mention references aspects of Greek society.
There is no country, except among the Greeks, where these two groups, Brahmans and ascetics, are not found, and there is no country where people are not devoted to one or another religion. Rock Edict Nb13 (S. Dhammika)
Bilingual inscription (Greek and Aramaic) by king Ashoka, from Kandahar (Shar-i-kuna). Kabul Museum.
Two edicts in Afghanistan have been found with Greek inscriptions, one of these being a bilingual edict in Greek language and Aramaic. This edict, found in Kandahar, advocates the adoption of "Piety" (using the Greek term Eusebeia for Dharma) to the Greek community:
Ten years (of reign) having been completed, King
Piodasses (one of the titles of Ashoka: Piyadassi or Priyadarsi, "He who is the beloved of the Gods and who regards
everyone amiably") made known (the doctrine of)
Piety (Greek:εὐσέβεια, Eusebeia) to men; and from this moment he has made
men more pious, and everything thrives throughout
the whole world. And the king abstains from (killing)
living beings, and other men and those who (are)
huntsmen and fishermen of the king have desisted
from hunting. And if some (were) intemperate, they
have ceased from their intemperance as was in their
power; and obedient to their father and mother and to
the elders, in opposition to the past also in the future,
by so acting on every occasion, they will live better
and more happily. (Trans. by G. P. Carratelli [2])
[edit] Other communities
* Kambojas are a people of Central Asian origin who had settled first in Arachosia and Drangiana (today’s southern Afghanistan), and then in the northwestern Indian subcontinent in Sindhu, Gujarat and Sauvira.
* The Nabhakas, the Nabhapamkits, the Bhojas, the Pitinikas, the Andhras and the Palidas are other people under Ashoka’s rule.
[edit] Moral precepts
Edicts of Ashoka I-XI in Shahbazgarhi, Peshawar
The Dharma preached by Ashoka is explained mainly in term of moral precepts, based on the doing of good deeds, respect for others, generosity and purity.
[edit] Right behaviour
Dharma is good, but what constitutes Dharma? (It includes) little evil, much good, kindness, generosity, truthfulness and purity. Pilar Edict Nb2 (S. Dharmika)
And noble deeds of Dharma and the practice of Dharma consist of having kindness, generosity, truthfulness, purity, gentleness and goodness increase among the people. Rock Pilar Nb7 (S. Dharmika)
[edit] Benevolence
Ashokas Dharma meant that: he used his power to try to make life better for his people and he also tried to change the way people thought and lived
[edit] Kindness to prisoners
Ashoka showed great concern for fairness in the exercise of Justice, caution and tolerance in the application of sentences, and regularly pardoned prisoners.
It is my desire that there should be uniformity in law and uniformity in sentencing. I even go this far, to grant a three-day stay for those in prison who have been tried and sentenced to death. During this time their relatives can make appeals to have the prisoners' lives spared. If there is none to appeal on their behalf, the prisoners can give gifts in order to make merit for the next world, or observe fasts. Pilar Edict Nb4 (S. Dhammika)
In the twenty-six years since my coronation prisoners have been given amnesty on twenty-five occasions. Pilar Edict Nb5 (S. Dhammika)
[edit] Respect for animal life
The Mauryan empire was the first Indian empire to unify the country and it had a clear-cut policy of exploiting as well as protecting natural resources with specific officials tasked with protection duty. When Ashoka embraced Buddhism in the latter part of his reign, he brought about significant changes in his style of governance, which included providing protection to fauna, and even relinquished the royal hunt. He was perhaps the first ruler in history to advocate conservation measures for wildlife. Reference to these can be seen inscribed on the stone edicts.[3]
Twenty-six years after my coronation various animals were declared to be protected – parrots, mainas, //aruna//, ruddy geese, wild ducks, //nandimukhas, gelatas//, bats, queen ants, terrapins, boneless fish, //vedareyaka//, //gangapuputaka//, //sankiya// fish, tortoises, porcupines, squirrels, deer, bulls, //okapinda//, wild asses, wild pigeons, domestic pigeons and all four-footed creatures that are neither useful nor edible. Those nanny goats, ewes and sows which are with young or giving milk to their young are protected, and so are young ones less than six months old. Cocks are not to be caponized, husks hiding living beings are not to be burnt and forests are not to be burnt either without reason or to kill creatures. One animal is not to be fed to another.
—Edict on Fifth Pillar
The edicts also proclaim that many followed the king's example in giving up the slaughter of animals; one of them proudly states:
Our king killed very few animals.
—Edict on Fifth Pillar[3]
Ashoka did not completely prohibit the killing of animals; he prohibited gratuitous killings (such as for sacrifices)[citation needed], he advocated restraint in the number that had to be killed for consumption, protected some of them, and in general condemned violent acts against animals, such as castration.
However, the edicts of Ashoka reflect more the desire of rulers than actual events; the mention of a 100 'panas' (coins) fine for poaching deer in royal hunting preserves shows that rule-breakers did exist. The legal restrictions conflicted with the practices then freely exercised by the common people in hunting, felling, fishing and setting fires in forests.[3]
[edit] Religious precepts
[edit] Buddhism
Beyond spreading the moral virtues of Buddhism, Ashoka also insisted that the word of the Buddha be read and followed, in particular in monastic circles (the Sanghas):
Piyadasi, King of Magadha, saluting the Sangha and wishing them good health and happiness, speaks thus: You know, reverend sirs, how great my faith in the Buddha, the Dhamma and Sangha is. Whatever, reverend sirs, has been spoken by Lord Buddha, all that is well-spoken. Minor Rock Edict Nb3 (S. Dhammika)
These Dhamma texts – Extracts from the Discipline, the Noble Way of Life, the Fears to Come, the Poem on the Silent Sage, the Discourse on the Pure Life, Upatisa's Questions, and the Advice to Rahula which was spoken by the Buddha concerning false speech – these Dhamma texts, reverend sirs, I desire that all the monks and nuns may constantly listen to and remember. Likewise the laymen and laywomen. Minor Rock Edict Nb3 (S. Dhammika)
[edit] Belief in a next world
One benefits in this world and gains great merit in the next by giving the gift of the Dhamma. Rock Edict Nb11 (S. Dhammika)
Happiness in this world and the next is difficult to obtain without much love for the Dhamma, much self-examination, much respect, much fear (of evil), and much enthusiasm. Pilar Edict Nb1 (S. Dhammika)
[edit] Religious exchange
Far from being sectarian, Ashoka, based on a belief that all religions shared a common, positive essence, encouraged tolerance and understanding of other religions.
All religions should reside everywhere, for all of them desire self-control and purity of heart. Rock Edict Nb7 (S. Dhammika)
Here (in my domain) no living beings are to be slaughtered or offered in sacrifice. Rock Edict Nb1 (S. Dhammika)
Contact (between religions) is good. One should listen to and respect the doctrines professed by others. Beloved-of-the-Gods, King Piyadasi, desires that all should be well-learned in the good doctrines of other religions. Rock Edict Nb12 (S. Dhammika)
[edit] Social and animal welfare
According to the edicts, Ashoka took great care of the welfare of his subjects (human and animal), and those beyond his borders, spreading the use of medicinal treatments, improving roadside facilities for more comfortable travel, and establishing "officers of the faith" throughout his territories to survey the welfare of the population and the propagation of the Dharma.
[edit] Medicinal treatments
Everywhere within Beloved-of-the-Gods, King Piyadasi’s domain, and among the people beyond the borders, the Cholas, the Pandyas, the Satiyaputras, the Keralaputras, as far as Tamraparni and where the Greek king Antiochos rules, and among the kings who are neighbors of Antiochos, everywhere has Beloved-of-the-Gods, King Piyadasi, made provision for two types of medical treatment: medical treatment for humans and medical treatment for animals. Wherever medical herbs suitable for humans or animals are not available, I have had them imported and grown. Wherever medical roots or fruits are not available I have had them imported and grown. Along roads I have had wells dug and trees planted for the benefit of humans and animals. Rock Edict Nb2 (S. Dhammika)
[edit] Roadside facilities
Along roads I have had banyan trees planted so that they can give shade to animals and men, and I have had mango groves planted. At intervals of eight //krosas//, I have had wells dug, rest-houses built, and in various places, I have had watering-places made for the use of animals and men. But these are but minor achievements. Such things to make the people happy have been done by former kings. I have done these things for this purpose, that the people might practice the Dhamma. Pilar Edict Nb7 (S. Dhammika)
[edit] Officers of the faith
In past there were no Dhamma Mahamatras but such officers were appointed by me thirteen years after my coronation. Now they work among all religions for the establishment of Dhamma, for the promotion of Dhamma, and for the welfare and happiness of all who are devoted to Dhamma. They work among the Greeks, the Kambojas, the Gandharas, the Rastrikas, the Pitinikas and other peoples on the western borders. They work among soldiers, chiefs, Brahmans, householders, the poor, the aged and those devoted to Dhamma – for their welfare and happiness – so that they may be free from harassment. Rock Edict Nb5 (S. Dhammika)
[edit] Inscriptions
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Ashoka Edict Girnaar1.png
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Ashoka Edict Girnaar2.png
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Ashoka Edict Girnaar3.png
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Ashoka edict dhauli1.png
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Ashoka edict dhauli2.png
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Ashoka edict jaugada3.png
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Ashoka edict khalsi1.png
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Ashoka edict khalsi2.png
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Ashoka edict misc1.png
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Ashoka edict misc2.png
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Ashoka pillar allahabad.png
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Ashoka pillar delhi1.png
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Ashoka pillar delhi2.png
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Ashoka pillar delhi3.png
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Ashoka pillar delhi4.png
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Ashoka pillar lauriya-araraj1.png
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Ashoka pillar lauriya-araraj2.png
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Ashoka pillar lauriya-navandgarh1.png
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Ashoka pillar lauriya-navandgarh2.png
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Ashoka edict shahbaz-garhi1.png
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Ashoka edict shahbaz-garhi2.png
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[edit] Estampages of Girnar Edicts
An estampage is an impression of the inscription on a rock face. This can be obtained by pressing wet paper to the rock face.
Estampages of Asokan edicts were prepared by ASI for their publication in a revised Corpus.[4]
The following five images are estampages of the Girnar Rock Edicts. A comparison with Cunningham’s reproductions (see above) shows that his copies of the Girnar edicts are not faithful to the incised Brahmi characters. A note describing some of the differences can be seen here.[5] Two digital photographs of the right half of the rock can be seen in that note as well as their author's page on the web.[6]
*
GRE1-2.jpg
*
GRE3-5.jpg
*
GRE6-8.jpg
*
GRE9-12.jpg
*
GRE13-14.jpg
[edit] See also
* Edict
* Greco-Buddhism
* Kambojas
* Ashoka's Major Rock Edict
[edit] Notes
1. ^ Gandhari original of Edict No13 (Greek kings: Paragraph 9): Text
[edit] References
1. ^ Reference: "India: The Ancient Past" p.113, Burjor Avari, Routledge, ISBN 0-415-35615-6
2. ^ Mauryans & Graeco-Bactrians
3. ^ a b c Rangarajan, M. (2001) India's Wildlife History, pp 8.
4. ^ Corpus Inscriptionum Indicarum – Volume 1: Inscriptions of Asoka by E. Hultzsch, 1925
5. ^ http://jignashi.blogspot.com/
6. ^ http://www.ghumakkar.com/2010/01/05/junagadh-–-a-journey-through-ages/
* "The Edicts of King Asoka: An English Rendering" by Ven. S. Dhammika (The Wheel Publication No. 386/387) ISBN 955-24-0104-6
* "Zen living" by Robert Linssen ISBN 0-8021-3136-0
[edit] External links
* The Edicts of King Ashoka (full text, electronic edition offered for free distribution)
* The Edicts of King Ashoka in Access to Insight
* Edicts in original Gandhari
* King Asoka and Buddhism. Historical and Literary studies
* Inscriptions of India – Complete listing of historical inscriptions from Indian temples and monuments
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Kalarippayatt
Kalarippayatt
Kalarippayatt is the ancient martial art of India, it is said to be the mother of all martial arts and dates back some thousands of years. Could it be true that the Buddhist monk, Bodhidarma studied this art and imparted these skills throughout South East Asia, then into China at the Soong Shan monastery? From further study, it is now clear that many traveling monks, merchants, and especially Ksatriyas (warrior class), were also responsible for imparting such knowledge, from its martial techniques in injury, medicine, and pressure point (marman) striking skills. One can easily see similarities between the arts such as silat, Chuan Fa (Gung Fu), not just in its techniques, but also in its training methods.
Traditional masters of Kalari attribute Parasurama who is an incarnation of the supreme Lord, and the creator of the land of Kerela, instituted 108 Kalaries all over the land. This legend on the origin of the institutions propagated by Keralolpathi, still lingers in the minds of the people. Some masters believe that the Kalari system originated out of the wrath of the lord Shiva while in his fury, to destroy Dakshayaga. Parasurama is surposed to have studied this art from him and and have handed it over to his 21 disciples in Kerela. Of the Kalarippayatt, the southern system offers the story that sage Agastya was the founder of the art.
Sometime later in the history of the Kalarippayatt, the famous Bhodidharma from Madras who was said to be the master of the art of Kalarippayatt traveled to Kerela. It is said that he had learnt the Northern as well as the Southern forms of Kalari. From there he went on to Indonesia, Malaysia then to southern China, and then to Soong Shan mountains to the Shaolin Temple, and it was there that he taught the martial art. He later became known as Da Mo, this was some 1500 hundred years ago.
Overall it is to be assumed the Kalarippayatt has emerged through a long process as the result of a synthesis of an indigenous physical culture with the martial systems, imparted through a Brahminical institution called Salais. The word Kalari derived from Sanskrit, the worlds oldest written language 5,000 years is also seen in repeatedly in early Tamil anthologies.
'The Structure'
The building of the Kalari, based on the measurement of the ground, inform us that the size of the structure ranges from twelve to sixty two feet, the most common among the above groups and the only type that exist at present in Kerala is the Nalpatheerati. All Kalaries except the Patinetteerati bare from a width of half its length.
There are two different types of Kalaries, the Kuzhikalari in the North and the Nilakalari in the south of Kerela. A Kuzhikalari is constructed by digging out the soil from the ground and forming a pit for an appropriate structure. The depth of the pit varied from region to region. The Nilakkalaries of Southern Kerela are made by constructing mud or stone walls around the appropriate area and roofing it with coconut leaves. In the case of Radha Krishnan Kalari it was three stone walls covering a sand pit which was about 32 feet to 42 feet in length.
Kalari Deities
There is a whole lot of metaphysical belief according to which, the structure of a Kalari symbolized the universe, Starting when one enters into the Kalari, the right foot enters first, then touching the ground of the kalari with the right hand to evoke the goodness of the earth. At Rada Krishanan Kalari, Hanuman the monkey god was at the center of worship, and a prayer are offered before training commences. The worship; touching the ground, deity obeiances and to the gurus feet is to be repeated every day. The bowing represents complete submission to the Karari Deities, Kalari master and it's rules.
Dress Code
The traditional dress used in the Kalari is known as Kachha and its wearing method is Kachha Kettal. Even though Kachha means only dress, it has a special connection. The Kachha is referred to the North ballads as a loin cloth with 64 Muzhams (one muzham is equal to 16 inches) It is to be wrapped in a particular method which give maximum tightness to the hip and support the navel region. The belief that the power is generated from the navel is the basis of the art of Kahhakettal. And this also is the same for the other martial art disciplines.
It is practice to apply gingerly oil (sesame oil) or medicated oil before training, this renders coolness and flexibility to the body and invigorates the veins and muscles. Usually students of Kalarippayatt undergo a course of uzhichal massage with special medicinal oil like Mukkoot or Arakuzhambu, which last for about a fortnight. There are also some restrictions regarding food and drink during the course. The massage is done with the hands for the young and the feet for the older. Such massage is considered to be an integral part of the Kalarei training which help the body to attain flexibility, nimbleness and suppleness.
Training
There are two systems of Kalarippayatt, the Northern and the Southern system. The Southern system heavily concentrates on the focus of striking the pressure points, known as marman. The Southern Kalarippayatt has strong emphasis on open hand skills, that cover marama strike locking techniques, kick and throws.
At the heart of the Southern system is the complex forms, there are 18 forms to study. The first is the salutation form called Surya Namaska which means Obedience to the Sun god Surya. Also some other starting Kalari forms vary the offering (namaste) to Agastya. Each form builds onto the next, starting with the left stationary form, where the body only pivots totally on the left leg, and cover the four directions. This is also a very interesting to note, because the left leg stationary forms are the predecessor of the Chinese kung fu forms known as the moi fa or plum blossom, a shape that is the same as the dots of the No. 5 on a dice.
There are two types of forms in the Southern system, non moving (Otta Chuvadu) as above and moving (Kootta Chuvadu). In the moving forms, all manner of shapes are taken into account, from square, triangle, circle, etc. Within the Southern Kalarippayatt, like its Northern counterpart are the animal postures within the forms. Though taught in a different manner, both practise the snake, cock, boar, fish and many more, each having a different purpose either in application of exercise. Locking skills in Kalarippayatt are called Verum Kai Prayogam or unarmed fighting techniques. Chumattadi is another name, and its the fourth stage of Kalari training. This is a unique method of offense and defense. In this technique various holds, grips and locks are combined with knuckle and elbow hits directed at the Marama or vital points of the opponents body. Locking techniques cover not only the applications, of which there are some 300 locks, but also an escape from the certain lock. By this method one must learn to evade, duck, grapple in precise positioning and timing. Through practice and understanding the bodies mechanics one can easily apply these locks that would disable an enemy completely. Usually, knowledge of this kind is not passed on indiscriminately to any one, but only those with a disciplined life who guarantees that the knowledge will not be misused.
Weapons
After achieving perfect body control through meippayatt, the Kalari student will be initiated into the training of weapon, starting with wooden weapons: shote and long stike, otta.
Kalarippayatt is the ancient martial art of India, it is said to be the mother of all martial arts and dates back some thousands of years. Could it be true that the Buddhist monk, Bodhidarma studied this art and imparted these skills throughout South East Asia, then into China at the Soong Shan monastery? From further study, it is now clear that many traveling monks, merchants, and especially Ksatriyas (warrior class), were also responsible for imparting such knowledge, from its martial techniques in injury, medicine, and pressure point (marman) striking skills. One can easily see similarities between the arts such as silat, Chuan Fa (Gung Fu), not just in its techniques, but also in its training methods.
Traditional masters of Kalari attribute Parasurama who is an incarnation of the supreme Lord, and the creator of the land of Kerela, instituted 108 Kalaries all over the land. This legend on the origin of the institutions propagated by Keralolpathi, still lingers in the minds of the people. Some masters believe that the Kalari system originated out of the wrath of the lord Shiva while in his fury, to destroy Dakshayaga. Parasurama is surposed to have studied this art from him and and have handed it over to his 21 disciples in Kerela. Of the Kalarippayatt, the southern system offers the story that sage Agastya was the founder of the art.
Sometime later in the history of the Kalarippayatt, the famous Bhodidharma from Madras who was said to be the master of the art of Kalarippayatt traveled to Kerela. It is said that he had learnt the Northern as well as the Southern forms of Kalari. From there he went on to Indonesia, Malaysia then to southern China, and then to Soong Shan mountains to the Shaolin Temple, and it was there that he taught the martial art. He later became known as Da Mo, this was some 1500 hundred years ago.
Overall it is to be assumed the Kalarippayatt has emerged through a long process as the result of a synthesis of an indigenous physical culture with the martial systems, imparted through a Brahminical institution called Salais. The word Kalari derived from Sanskrit, the worlds oldest written language 5,000 years is also seen in repeatedly in early Tamil anthologies.
'The Structure'
The building of the Kalari, based on the measurement of the ground, inform us that the size of the structure ranges from twelve to sixty two feet, the most common among the above groups and the only type that exist at present in Kerala is the Nalpatheerati. All Kalaries except the Patinetteerati bare from a width of half its length.
There are two different types of Kalaries, the Kuzhikalari in the North and the Nilakalari in the south of Kerela. A Kuzhikalari is constructed by digging out the soil from the ground and forming a pit for an appropriate structure. The depth of the pit varied from region to region. The Nilakkalaries of Southern Kerela are made by constructing mud or stone walls around the appropriate area and roofing it with coconut leaves. In the case of Radha Krishnan Kalari it was three stone walls covering a sand pit which was about 32 feet to 42 feet in length.
Kalari Deities
There is a whole lot of metaphysical belief according to which, the structure of a Kalari symbolized the universe, Starting when one enters into the Kalari, the right foot enters first, then touching the ground of the kalari with the right hand to evoke the goodness of the earth. At Rada Krishanan Kalari, Hanuman the monkey god was at the center of worship, and a prayer are offered before training commences. The worship; touching the ground, deity obeiances and to the gurus feet is to be repeated every day. The bowing represents complete submission to the Karari Deities, Kalari master and it's rules.
Dress Code
The traditional dress used in the Kalari is known as Kachha and its wearing method is Kachha Kettal. Even though Kachha means only dress, it has a special connection. The Kachha is referred to the North ballads as a loin cloth with 64 Muzhams (one muzham is equal to 16 inches) It is to be wrapped in a particular method which give maximum tightness to the hip and support the navel region. The belief that the power is generated from the navel is the basis of the art of Kahhakettal. And this also is the same for the other martial art disciplines.
It is practice to apply gingerly oil (sesame oil) or medicated oil before training, this renders coolness and flexibility to the body and invigorates the veins and muscles. Usually students of Kalarippayatt undergo a course of uzhichal massage with special medicinal oil like Mukkoot or Arakuzhambu, which last for about a fortnight. There are also some restrictions regarding food and drink during the course. The massage is done with the hands for the young and the feet for the older. Such massage is considered to be an integral part of the Kalarei training which help the body to attain flexibility, nimbleness and suppleness.
Training
There are two systems of Kalarippayatt, the Northern and the Southern system. The Southern system heavily concentrates on the focus of striking the pressure points, known as marman. The Southern Kalarippayatt has strong emphasis on open hand skills, that cover marama strike locking techniques, kick and throws.
At the heart of the Southern system is the complex forms, there are 18 forms to study. The first is the salutation form called Surya Namaska which means Obedience to the Sun god Surya. Also some other starting Kalari forms vary the offering (namaste) to Agastya. Each form builds onto the next, starting with the left stationary form, where the body only pivots totally on the left leg, and cover the four directions. This is also a very interesting to note, because the left leg stationary forms are the predecessor of the Chinese kung fu forms known as the moi fa or plum blossom, a shape that is the same as the dots of the No. 5 on a dice.
There are two types of forms in the Southern system, non moving (Otta Chuvadu) as above and moving (Kootta Chuvadu). In the moving forms, all manner of shapes are taken into account, from square, triangle, circle, etc. Within the Southern Kalarippayatt, like its Northern counterpart are the animal postures within the forms. Though taught in a different manner, both practise the snake, cock, boar, fish and many more, each having a different purpose either in application of exercise. Locking skills in Kalarippayatt are called Verum Kai Prayogam or unarmed fighting techniques. Chumattadi is another name, and its the fourth stage of Kalari training. This is a unique method of offense and defense. In this technique various holds, grips and locks are combined with knuckle and elbow hits directed at the Marama or vital points of the opponents body. Locking techniques cover not only the applications, of which there are some 300 locks, but also an escape from the certain lock. By this method one must learn to evade, duck, grapple in precise positioning and timing. Through practice and understanding the bodies mechanics one can easily apply these locks that would disable an enemy completely. Usually, knowledge of this kind is not passed on indiscriminately to any one, but only those with a disciplined life who guarantees that the knowledge will not be misused.
Weapons
After achieving perfect body control through meippayatt, the Kalari student will be initiated into the training of weapon, starting with wooden weapons: shote and long stike, otta.
Friday, July 8, 2011
poems unforgota
When a Woman Loves a Man
by David Lehman
When she says margarita she means daiquiri.
When she says quixotic she means mercurial.
And when she says, "I'll never speak to you again,"
she means, "Put your arms around me from behind
as I stand disconsolate at the window."
He's supposed to know that.
When a man loves a woman he is in New York and she is in Virginia
or he is in Boston, writing, and she is in New York, reading,
or she is wearing a sweater and sunglasses in Balboa Park and he
is raking leaves in Ithaca
or he is driving to East Hampton and she is standing disconsolate
at the window overlooking the bay
where a regatta of many-colored sails is going on
while he is stuck in traffic on the Long Island Expressway.
When a woman loves a man it is one ten in the morning
she is asleep he is watching the ball scores and eating pretzels
drinking lemonade
and two hours later he wakes up and staggers into bed
where she remains asleep and very warm.
When she says tomorrow she means in three or four weeks.
When she says, "We're talking about me now,"
he stops talking. Her best friend comes over and says,
"Did somebody die?"
When a woman loves a man, they have gone
to swim naked in the stream
on a glorious July day
with the sound of the waterfall like a chuckle
of water rushing over smooth rocks,
and there is nothing alien in the universe.
Ripe apples fall about them.
What else can they do but eat?
When he says, "Ours is a transitional era,"
"that's very original of you," she replies,
dry as the martini he is sipping.
They fight all the time
It's fun
What do I owe you?
Let's start with an apology
Ok, I'm sorry, you dickhead.
A sign is held up saying "Laughter."
It's a silent picture.
"I've been fucked without a kiss," she says,
"and you can quote me on that,"
which sounds great in an English accent.
One year they broke up seven times and threatened to do it
another nine times.
When a woman loves a man, she wants him to meet her at the
airport in a foreign country with a jeep.
When a man loves a woman he's there. He doesn't complain that
she's two hours late
and there's nothing in the refrigerator.
When a woman loves a man, she wants to stay awake.
She's like a child crying
at nightfall because she didn't want the day to end.
When a man loves a woman, he watches her sleep, thinking:
as midnight to the moon is sleep to the beloved.
A thousand fireflies wink at him.
The frogs sound like the string section
of the orchestra warming up.
The stars dangle down like earrings the shape of grapes.
posted by sarfun, 7:55 AM | link | 1 comments |
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somewhere i have never travelled,gladly beyond
somewhere i have never travelled,gladly beyond
by E. E. Cummings
somewhere i have never travelled,gladly beyond
any experience,your eyes have their silence:
in your most frail gesture are things which enclose me,
or which i cannot touch because they are too near
your slightest look will easily unclose me
though i have closed myself as fingers,
you open always petal by petal myself as Spring opens
(touching skilfully,mysteriously)her first rose
or if your wish be to close me, i and
my life will shut very beautifully ,suddenly,
as when the heart of this flower imagines
the snow carefully everywhere descending;
nothing which we are to perceive in this world equals
the power of your intense fragility:whose texture
compels me with the color of its countries,
rendering death and forever with each breathing
(i do not know what it is about you that closes
and opens;only something in me understands
the voice of your eyes is deeper than all roses)
nobody,not even the rain,has such small hands
posted by sarfun, 7:50 AM | link | 0 comments |
How Do I Love Thee?
How Do I Love Thee?
by Elizabeth Barrett Browning
How do I love thee? Let me count the ways.
I love thee to the depth and breadth and height
My soul can reach, when feeling out of sight
For the ends of being and ideal grace.
I love thee to the level of every day's
Most quiet need, by sun and candle-light.
I love thee freely, as men strive for right.
I love thee purely, as they turn from praise.
I love thee with the passion put to use
In my old griefs, and with my childhood's faith.
I love thee with a love I seemed to lose
With my lost saints. I love thee with the breath,
Smiles, tears, of all my life; and, if God choose,
I shall but love thee better after death.
posted by sarfun, 7:49 AM | link | 0 comments |
posted by sarfun, 7:48 AM | link | 0 comments |
Poems for Weddings
Poems for Weddings
The "blessed bond of board and bed" is how Shakespeare once described marriage. "It is leviathan," wrote Denise Levertov on the same subject, "and we in its belly looking for joy." Or frantic Gregory Corso, imagining his own nervous wedding, described it this way:
I kiss the bride all those corny men slapping me on the backShe's all yours, boy! Ha-ha-ha! And in their eyes you could see some obscene honeymoon going on--Then all that absurd rice and clanky cans and shoesNiagara Falls! Hordes of us! Husbands! Wives! Flowers! Chocolates!
What occasion calls for poetry--or inspires the writing of poetry--more than a wedding? Indeed, there is a long and rich tradition linking poetry to the marriage ceremony, beginning with the Greeks, who invented a form known as the epithalamium. This was a song in praise of the bride and bridegroom, sung at the door of the nuptial chamber on the wedding night. The song blessed the couple and predicted their happiness, often alluding to various nymphs, gods, and goddesses. The epithalamium was employed as a literary form for the first time by Sappho, who wrote:
Raise up the roof-tree--a wedding song! High up, carpenters--a wedding song! The bridegroom is coming, the equal of Ares, much bigger than a big man.
The form was popular with Roman writers such as Ovid, Catullus, and Claudian, but it was lost until the Renaissance, when it was revived by poets like Edmund Spenser, John Donne, Ben Jonson, Pierre Ronsard, and Torquato Tasso. Spenser's "Epithalamion" is among the finest examples of English wedding poems. Written for the author's own wedding, the poem consists of 23 stanzas meant to represent each hour of the wedding day.
posted by sarfun, 7:47 AM | link | 0 comments |
JESUS WORD'S
We Don't Have To Feel Bad
From a "New Age" perspective:
Sometimes we slip into "always" or "never" attitudes, where things seem black or white ("never" grey) and we are either high on the wings of hope or deep in the gulf of hopelessness. Beware! If you find yourself thinking something "always" or "never" happens, it cannot be true. Yet the certainty of "always" is preferred because it does away with the anxiety of uncertainty. Remember that uncertainty is movement and change .... the very stuff and source of creativity. Embrace the uncertainty and watch the anxiety melt away. — Linda Peterson at Life By Design.
By changing your thinking,
You change your beliefs;
When you change your beliefs,
You change your expectations;
When you change your expectations,
You change your attitude;
When you change your attitude,
You change your behavior;
When you change your behavior,
You change your performance;
When you change your performance;
You Change Your Life!
— Stuart Levy
I don't have to think/feel ...
because ...
I'm too tired
Jesus Christ said “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.”
I can't go on
“My grace is sufficient for you, for my power is made perfect in weakness.“ Therefore, “boast all the more gladly” about your weaknesses, so that Christ's power may rest on you.
I'm not smart enough
“Now this is our boast: Our conscience testifies that we have conducted ourselves in the world, and especially in our relations with you, in the holiness and sincerity that are from God. We have done so not according to worldly wisdom but according to God's grace.”
I'm not able
“And God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work.”“We have different gifts, according to the grace given us.”
I'm not getting better
“He who began a good work in you will perfect it until the day of Christ Jesus.”
I can't compete
“If God be for me, who can be against me.”
I'm all alone
“Be strong and courageous. Do not be afraid or terrified because of them, for the LORD your God goes with you; he will never leave you nor forsake you.” —Deuteronomy 31:6 and Hebrews 13:5 “I am with you always, even to the end of the age.”
I don't know what to do
“A man's steps are directed by the LORD. How then can anyone understand his own way?” Proverbs 20:24 “God gives wisdom to all men generously and without reproach who ask Him for it.”
I feel trapped
“Where the Spirit of the Lord is, there is liberty” 1Corinthians 3:17 and “It was for freedom that Christ set me free.”
I can't stand it
“I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do everything through him who gives me strength.”
I never get a break
“And we know that all things work together for good to those who love God, who have been called according to his purpose.”
I'm afraid
“God has not given me a spirit of fear, but of power, and love and a sound mind.” 2nd Timothy 1:7 “Fear not them which kill the body, but are not able to kill the soul.”
I'm worried
“Cast all your anxiety on him because he cares for you.” 1 Peter 5:7 “And my God will meet all your needs according to his glorious riches in Christ Jesus.”
It's impossible
“What is impossible with men is possible with God.”
I have lost everything
Christ will “provide for those who grieve in Zion — to bestow on them a crown of beauty instead of ashes, the oil of gladness instead of mourning, and a garment of praise instead of a spirit of despair. They will be called oaks of righteousness, a planting of the LORD for the display of his splendor.”
I don't have enough faith
“think of yourself with sober judgment, in accordance with the measure of faith God has given you.” I am a failure “In all things we overwhelmingly conquer through Him who loved us.”
I'm not strong enough
“The Lord is the strength of my life.” —Psalm 27:1 “Though the fig tree should not blossom, And there be no fruit on the vines, Though the yield of the olive should fail, And the fields produce no food, Though the flock should be cut off from the fold, And there be no cattle in the stalls, Yet I will exult in the LORD, I will rejoice in the God of my salvation. The Lord GOD is my strength, And He has made my feet like hinds' feet, And makes me walk on my high places.”
People are getting away with murder
“For the Son of Man is going to come in the glory of His Father with His angels; and will then recompense everyone according to his deeds.”
I can't forgive myself
“There is no condemnation for those who love God and are called according to His purpose." Romans 8:1 “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.”
I am useless
“Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort; who comforts us in all our affliction so that we may be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God. For just as the sufferings of Christ are ours in abundance, so also our comfort is abundant through Christ.”
Nobody loves me
“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”
There is no hope for me
“For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. Therefore encourage each other with these words.”
My Tears
By Prince
Let my tears flow like the river
And Let my heart ache
I will write an elegy of suffering
I am lost and broken lover.
Let the heart break
Let my ribs break into parts
Who cares, let my body grow numb
And Let me lie among the deads.
Let the storm blow
Let the sea waves wash me away
Let the eagle pick my eyes
And let the hyenas tears me apart
What is life without you?
Let me be graved into the bog
Where my bones and flesh will rot
Let my veins never carry blood
And Let my eyes be plucked up
I don’t want to live this life.
Woe, Woe to me
That I love
Woe to me that I gave my heart
Woe to me that I am born
And I am down and broken?
Oh love! Precious love!
Don’t mock at my downfall
Enjoy and Enjoy clap your hands
For you know not my body and mind groans
For the lost love,
Be in peace, be in love
Let me be reject and lost
Never will I come to your door
With my begging bowl
Be in peace my loveThough I suffer in this painful sore.
posted by sarfun, 10:41 PM | link | 0 comments |
Live your life like the wind
Live your life like the wind.
Speed up when necessary,
And know when to slow down.
Slow down when life pushes so hard and fast,
You cannot consume anymore air.
Slow down when you can't see
Where you're going Or where
you're coming from.
Take time to stop and realize
What you have right in front of you
When you cannot find what you're looking for.
When you cannot find what you want in someone else,
Look inside of yourself.
Don't sweat the small things,
And make the best of the big things.
Cherish the experiences you've had,
And use the lessons you've learned.
Our lives are rubber bands,
Bending and stretching to fit
Even the most awkward situations.
You can adapt to anything,
Regardless of its size or shape.
You just have to realize and use
What you have in your own hands.
by David Lehman
When she says margarita she means daiquiri.
When she says quixotic she means mercurial.
And when she says, "I'll never speak to you again,"
she means, "Put your arms around me from behind
as I stand disconsolate at the window."
He's supposed to know that.
When a man loves a woman he is in New York and she is in Virginia
or he is in Boston, writing, and she is in New York, reading,
or she is wearing a sweater and sunglasses in Balboa Park and he
is raking leaves in Ithaca
or he is driving to East Hampton and she is standing disconsolate
at the window overlooking the bay
where a regatta of many-colored sails is going on
while he is stuck in traffic on the Long Island Expressway.
When a woman loves a man it is one ten in the morning
she is asleep he is watching the ball scores and eating pretzels
drinking lemonade
and two hours later he wakes up and staggers into bed
where she remains asleep and very warm.
When she says tomorrow she means in three or four weeks.
When she says, "We're talking about me now,"
he stops talking. Her best friend comes over and says,
"Did somebody die?"
When a woman loves a man, they have gone
to swim naked in the stream
on a glorious July day
with the sound of the waterfall like a chuckle
of water rushing over smooth rocks,
and there is nothing alien in the universe.
Ripe apples fall about them.
What else can they do but eat?
When he says, "Ours is a transitional era,"
"that's very original of you," she replies,
dry as the martini he is sipping.
They fight all the time
It's fun
What do I owe you?
Let's start with an apology
Ok, I'm sorry, you dickhead.
A sign is held up saying "Laughter."
It's a silent picture.
"I've been fucked without a kiss," she says,
"and you can quote me on that,"
which sounds great in an English accent.
One year they broke up seven times and threatened to do it
another nine times.
When a woman loves a man, she wants him to meet her at the
airport in a foreign country with a jeep.
When a man loves a woman he's there. He doesn't complain that
she's two hours late
and there's nothing in the refrigerator.
When a woman loves a man, she wants to stay awake.
She's like a child crying
at nightfall because she didn't want the day to end.
When a man loves a woman, he watches her sleep, thinking:
as midnight to the moon is sleep to the beloved.
A thousand fireflies wink at him.
The frogs sound like the string section
of the orchestra warming up.
The stars dangle down like earrings the shape of grapes.
posted by sarfun, 7:55 AM | link | 1 comments |
|
|
somewhere i have never travelled,gladly beyond
somewhere i have never travelled,gladly beyond
by E. E. Cummings
somewhere i have never travelled,gladly beyond
any experience,your eyes have their silence:
in your most frail gesture are things which enclose me,
or which i cannot touch because they are too near
your slightest look will easily unclose me
though i have closed myself as fingers,
you open always petal by petal myself as Spring opens
(touching skilfully,mysteriously)her first rose
or if your wish be to close me, i and
my life will shut very beautifully ,suddenly,
as when the heart of this flower imagines
the snow carefully everywhere descending;
nothing which we are to perceive in this world equals
the power of your intense fragility:whose texture
compels me with the color of its countries,
rendering death and forever with each breathing
(i do not know what it is about you that closes
and opens;only something in me understands
the voice of your eyes is deeper than all roses)
nobody,not even the rain,has such small hands
posted by sarfun, 7:50 AM | link | 0 comments |
How Do I Love Thee?
How Do I Love Thee?
by Elizabeth Barrett Browning
How do I love thee? Let me count the ways.
I love thee to the depth and breadth and height
My soul can reach, when feeling out of sight
For the ends of being and ideal grace.
I love thee to the level of every day's
Most quiet need, by sun and candle-light.
I love thee freely, as men strive for right.
I love thee purely, as they turn from praise.
I love thee with the passion put to use
In my old griefs, and with my childhood's faith.
I love thee with a love I seemed to lose
With my lost saints. I love thee with the breath,
Smiles, tears, of all my life; and, if God choose,
I shall but love thee better after death.
posted by sarfun, 7:49 AM | link | 0 comments |
posted by sarfun, 7:48 AM | link | 0 comments |
Poems for Weddings
Poems for Weddings
The "blessed bond of board and bed" is how Shakespeare once described marriage. "It is leviathan," wrote Denise Levertov on the same subject, "and we in its belly looking for joy." Or frantic Gregory Corso, imagining his own nervous wedding, described it this way:
I kiss the bride all those corny men slapping me on the backShe's all yours, boy! Ha-ha-ha! And in their eyes you could see some obscene honeymoon going on--Then all that absurd rice and clanky cans and shoesNiagara Falls! Hordes of us! Husbands! Wives! Flowers! Chocolates!
What occasion calls for poetry--or inspires the writing of poetry--more than a wedding? Indeed, there is a long and rich tradition linking poetry to the marriage ceremony, beginning with the Greeks, who invented a form known as the epithalamium. This was a song in praise of the bride and bridegroom, sung at the door of the nuptial chamber on the wedding night. The song blessed the couple and predicted their happiness, often alluding to various nymphs, gods, and goddesses. The epithalamium was employed as a literary form for the first time by Sappho, who wrote:
Raise up the roof-tree--a wedding song! High up, carpenters--a wedding song! The bridegroom is coming, the equal of Ares, much bigger than a big man.
The form was popular with Roman writers such as Ovid, Catullus, and Claudian, but it was lost until the Renaissance, when it was revived by poets like Edmund Spenser, John Donne, Ben Jonson, Pierre Ronsard, and Torquato Tasso. Spenser's "Epithalamion" is among the finest examples of English wedding poems. Written for the author's own wedding, the poem consists of 23 stanzas meant to represent each hour of the wedding day.
posted by sarfun, 7:47 AM | link | 0 comments |
JESUS WORD'S
We Don't Have To Feel Bad
From a "New Age" perspective:
Sometimes we slip into "always" or "never" attitudes, where things seem black or white ("never" grey) and we are either high on the wings of hope or deep in the gulf of hopelessness. Beware! If you find yourself thinking something "always" or "never" happens, it cannot be true. Yet the certainty of "always" is preferred because it does away with the anxiety of uncertainty. Remember that uncertainty is movement and change .... the very stuff and source of creativity. Embrace the uncertainty and watch the anxiety melt away. — Linda Peterson at Life By Design.
By changing your thinking,
You change your beliefs;
When you change your beliefs,
You change your expectations;
When you change your expectations,
You change your attitude;
When you change your attitude,
You change your behavior;
When you change your behavior,
You change your performance;
When you change your performance;
You Change Your Life!
— Stuart Levy
I don't have to think/feel ...
because ...
I'm too tired
Jesus Christ said “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.”
I can't go on
“My grace is sufficient for you, for my power is made perfect in weakness.“ Therefore, “boast all the more gladly” about your weaknesses, so that Christ's power may rest on you.
I'm not smart enough
“Now this is our boast: Our conscience testifies that we have conducted ourselves in the world, and especially in our relations with you, in the holiness and sincerity that are from God. We have done so not according to worldly wisdom but according to God's grace.”
I'm not able
“And God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work.”“We have different gifts, according to the grace given us.”
I'm not getting better
“He who began a good work in you will perfect it until the day of Christ Jesus.”
I can't compete
“If God be for me, who can be against me.”
I'm all alone
“Be strong and courageous. Do not be afraid or terrified because of them, for the LORD your God goes with you; he will never leave you nor forsake you.” —Deuteronomy 31:6 and Hebrews 13:5 “I am with you always, even to the end of the age.”
I don't know what to do
“A man's steps are directed by the LORD. How then can anyone understand his own way?” Proverbs 20:24 “God gives wisdom to all men generously and without reproach who ask Him for it.”
I feel trapped
“Where the Spirit of the Lord is, there is liberty” 1Corinthians 3:17 and “It was for freedom that Christ set me free.”
I can't stand it
“I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do everything through him who gives me strength.”
I never get a break
“And we know that all things work together for good to those who love God, who have been called according to his purpose.”
I'm afraid
“God has not given me a spirit of fear, but of power, and love and a sound mind.” 2nd Timothy 1:7 “Fear not them which kill the body, but are not able to kill the soul.”
I'm worried
“Cast all your anxiety on him because he cares for you.” 1 Peter 5:7 “And my God will meet all your needs according to his glorious riches in Christ Jesus.”
It's impossible
“What is impossible with men is possible with God.”
I have lost everything
Christ will “provide for those who grieve in Zion — to bestow on them a crown of beauty instead of ashes, the oil of gladness instead of mourning, and a garment of praise instead of a spirit of despair. They will be called oaks of righteousness, a planting of the LORD for the display of his splendor.”
I don't have enough faith
“think of yourself with sober judgment, in accordance with the measure of faith God has given you.” I am a failure “In all things we overwhelmingly conquer through Him who loved us.”
I'm not strong enough
“The Lord is the strength of my life.” —Psalm 27:1 “Though the fig tree should not blossom, And there be no fruit on the vines, Though the yield of the olive should fail, And the fields produce no food, Though the flock should be cut off from the fold, And there be no cattle in the stalls, Yet I will exult in the LORD, I will rejoice in the God of my salvation. The Lord GOD is my strength, And He has made my feet like hinds' feet, And makes me walk on my high places.”
People are getting away with murder
“For the Son of Man is going to come in the glory of His Father with His angels; and will then recompense everyone according to his deeds.”
I can't forgive myself
“There is no condemnation for those who love God and are called according to His purpose." Romans 8:1 “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.”
I am useless
“Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort; who comforts us in all our affliction so that we may be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God. For just as the sufferings of Christ are ours in abundance, so also our comfort is abundant through Christ.”
Nobody loves me
“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”
There is no hope for me
“For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. Therefore encourage each other with these words.”
My Tears
By Prince
Let my tears flow like the river
And Let my heart ache
I will write an elegy of suffering
I am lost and broken lover.
Let the heart break
Let my ribs break into parts
Who cares, let my body grow numb
And Let me lie among the deads.
Let the storm blow
Let the sea waves wash me away
Let the eagle pick my eyes
And let the hyenas tears me apart
What is life without you?
Let me be graved into the bog
Where my bones and flesh will rot
Let my veins never carry blood
And Let my eyes be plucked up
I don’t want to live this life.
Woe, Woe to me
That I love
Woe to me that I gave my heart
Woe to me that I am born
And I am down and broken?
Oh love! Precious love!
Don’t mock at my downfall
Enjoy and Enjoy clap your hands
For you know not my body and mind groans
For the lost love,
Be in peace, be in love
Let me be reject and lost
Never will I come to your door
With my begging bowl
Be in peace my loveThough I suffer in this painful sore.
posted by sarfun, 10:41 PM | link | 0 comments |
Live your life like the wind
Live your life like the wind.
Speed up when necessary,
And know when to slow down.
Slow down when life pushes so hard and fast,
You cannot consume anymore air.
Slow down when you can't see
Where you're going Or where
you're coming from.
Take time to stop and realize
What you have right in front of you
When you cannot find what you're looking for.
When you cannot find what you want in someone else,
Look inside of yourself.
Don't sweat the small things,
And make the best of the big things.
Cherish the experiences you've had,
And use the lessons you've learned.
Our lives are rubber bands,
Bending and stretching to fit
Even the most awkward situations.
You can adapt to anything,
Regardless of its size or shape.
You just have to realize and use
What you have in your own hands.
who i am-just joking
Extracts from Nadigrantha
These are extracts from the book „Nadigrantha“ written by Shantaram Athvale. The author
provides information about several so-called Nadigranthas, which are great, ancient books
on astrology e.g. Bhrigu Samhita, Satya Nadi, Kak Nadi and others. In these particular
extracts the author refers to the scripture of Kak Nadi written by Kakayyar Bhujander who
was a great astrologer and seeker and lived nearly 2000 years ago.
"While Jupiter is in Pisces a great Yogi will incarnate on the Earth. By 1990 it
will have become quite evident to many people that a new era will have started.
Kaliyuga will end and Krutayuga will start. The axis of the Earth will depress and the
Earth's orbit will come closer and closer to the Sun. Human life will undergo a
complete revolution. A great Yogi will incarnate at this time. This Yogi will be the
Incarnation of Parabrahma and will have all the divine powers.
Until this time a yogi or devotee could achieve the bliss of Moksha and find the
ultimate meaning of his live only by following the path of devotion, knowledge and
Pantanjali Yoga. But he would have to go through severe penance in order to
awaken the sleeping powers of various chakras of his body and finally enlighten the
Kundalini Power.
By the new method of yoga devised by the great Yogi, human beings will be
able to attain the joy of Moksha within one lifetime. It would no longer be necessary
to sacrifice one's body or to die in order to achieve Moksha. The Brahmananda which
so far only great saints had been able to experience and then only by entering into
the Samadhi state at the point of death, due to his new type of yoga could be
achieved by ordinary human beings without entering Samadhi state while dying.
In the beginning it would be possible for one person in crores to attain this
Yoga and Moksha. However, after some time the whole human race with the help of
this Yoga will be able to defeat itself. People won't have to worry about food, shelter
or clothing. While living ordinary lives people will achieve Yoga - Union with God.
There will be no necessity for hospitals as there will be no diseases.
In the beginning the great Yogi will be able to heal diseases with a mere
touch. Old age with it's destruction of the body will not exist and people will possess
heavenly bodies.
The world will have to suffer the consequences of a third world war. This
world war would end by interference of the Great Yogi. In the end all the nations of
the world will come together with the feeling of oneness. They will agree on the
destructiveness of war. There will be a great international conference in a big city of
the world. Yogis will lead this conference rather than intellectuals or politicians. Then
the world will recover from the aftermath of war. The whole of the humanity will
understand the importace of prayer and all the nations will unite together.
Due to new scientific discoveries science and religions would become one.
With the help of the science the existence of God and the Soul could be proved. The
veil of ignorance and Maya would be drawn aside and Brahmananda, Moksha which
could previously only be attained by yogis as a result of very hard work and severe
penance would become easily available to many human beings.
In this new era every person would have his position in the system
according to his individual qualities and merit. It will be possible to fulfill people's
needs and desires and so it will no longer be necessary to accumulate money.
Without poverty and diseases society will be healthy and carefree
These are extracts from the book „Nadigrantha“ written by Shantaram Athvale. The author
provides information about several so-called Nadigranthas, which are great, ancient books
on astrology e.g. Bhrigu Samhita, Satya Nadi, Kak Nadi and others. In these particular
extracts the author refers to the scripture of Kak Nadi written by Kakayyar Bhujander who
was a great astrologer and seeker and lived nearly 2000 years ago.
"While Jupiter is in Pisces a great Yogi will incarnate on the Earth. By 1990 it
will have become quite evident to many people that a new era will have started.
Kaliyuga will end and Krutayuga will start. The axis of the Earth will depress and the
Earth's orbit will come closer and closer to the Sun. Human life will undergo a
complete revolution. A great Yogi will incarnate at this time. This Yogi will be the
Incarnation of Parabrahma and will have all the divine powers.
Until this time a yogi or devotee could achieve the bliss of Moksha and find the
ultimate meaning of his live only by following the path of devotion, knowledge and
Pantanjali Yoga. But he would have to go through severe penance in order to
awaken the sleeping powers of various chakras of his body and finally enlighten the
Kundalini Power.
By the new method of yoga devised by the great Yogi, human beings will be
able to attain the joy of Moksha within one lifetime. It would no longer be necessary
to sacrifice one's body or to die in order to achieve Moksha. The Brahmananda which
so far only great saints had been able to experience and then only by entering into
the Samadhi state at the point of death, due to his new type of yoga could be
achieved by ordinary human beings without entering Samadhi state while dying.
In the beginning it would be possible for one person in crores to attain this
Yoga and Moksha. However, after some time the whole human race with the help of
this Yoga will be able to defeat itself. People won't have to worry about food, shelter
or clothing. While living ordinary lives people will achieve Yoga - Union with God.
There will be no necessity for hospitals as there will be no diseases.
In the beginning the great Yogi will be able to heal diseases with a mere
touch. Old age with it's destruction of the body will not exist and people will possess
heavenly bodies.
The world will have to suffer the consequences of a third world war. This
world war would end by interference of the Great Yogi. In the end all the nations of
the world will come together with the feeling of oneness. They will agree on the
destructiveness of war. There will be a great international conference in a big city of
the world. Yogis will lead this conference rather than intellectuals or politicians. Then
the world will recover from the aftermath of war. The whole of the humanity will
understand the importace of prayer and all the nations will unite together.
Due to new scientific discoveries science and religions would become one.
With the help of the science the existence of God and the Soul could be proved. The
veil of ignorance and Maya would be drawn aside and Brahmananda, Moksha which
could previously only be attained by yogis as a result of very hard work and severe
penance would become easily available to many human beings.
In this new era every person would have his position in the system
according to his individual qualities and merit. It will be possible to fulfill people's
needs and desires and so it will no longer be necessary to accumulate money.
Without poverty and diseases society will be healthy and carefree
siddhasram 2
Day and night might be divisions for those who dwell on the lower octaves of a mundane existence, but for a Guru whose spiritual vibrance touches the highest level of enlightenment every second remains devoted to the spiritual upliftment of the disciple as he steers their lives through the labyrinthine lanes of Sadhanas and Dikshas to the envious heights of Total Awakenment. This beautiful heart-warming truth dawned on me when suddenly severed from the gross world by virtue of a very auspicious Diksha, I was transported to the land of the Ancient Savants and Yogi’s i.e. Siddhashram. And with it also came the amazing realisation that Dr. Narayan Dutt Shrimali, the simple looking Guru whom I had known for so many years is in fact a great and highly revered Yogi of Siddhashram where he is famous by the sacred name Paramhans Swami Nikhileshwaranand.
It was one of those strange days when for no particular reason the nature appears to be in her full glory, the heart joyfully throbs with a unique exuberance and beautiful thoughts assuming verbal form, all of a sudden spurt forth from the lips even before one is aware what one is speaking.
"Gurudev! Please tell me something about Siddhashram. How can one get there?"
Much, much later I had stumbled across the truth that the thought had in fact been planted in my mind by the Benevolent Master. In fact all along he had been subtly preparing me for the divine excursion and when the right moment suddenly (for me of course!) manifested he promptly set my mind working to ask the right question. And thus was initiated a chain of events which seemingly in the twinkling of an eye culminated in the Supreme Boon.
For several golden minutes I kept hanging on to the divine words that poured out of the Master’s lips as he introduced me to the Celestial Land. And then abruptly he stopped speaking!
In the next few seconds it all happened in a flash. I remember raising my eyes and looking at the Master’s face and the mysterious smile that quivered on his lips. Very slowly he raised his right hand and as his fingers approached my forehead I heard the wondrous spell ring clearly in my ears -
"And this, my son, is the Siddhashram I was telling you about."
The words confused me but I had no time to reflect on them as his thumb contacted the spot over my Third Eye. The next moment everything swam before my eyes and for what seemed like eternity I seemed suspended in a state of subconsciousness. It looked as if one world was fading out and another fading in.
When I fully returned to my senses I found myself enveloped in twilight. It was an altogether different place and as I adjusted my vision to the scene around, I was left bewildered by the natural beauty of the place. Beautiful, handsome Yogis, Yoginis, Sadhaks and Sadhikas went along with their tasks unbothered by the presence of a stranger in their midst. Being new to the place, for perhaps a few seconds I felt uncomfortable but a wonderful feeling of love and cordiality hung in the air that in no time permeated my senses and made me feel as if I had always been a part of this landscape.
In whichever direction my eyes ventured they were greeted with the most pleasant natural vistas. Besides the silvery moonlight that seemed to pour out of nowhere in particular, the tall trees of Deodar and the endless carpet of flower shrubs in full blossom, what left me the most enthralled was the singular, sweet bouquet of Ashtgandh.
As I stood taking in the beauty a sudden urge pushed me in a particular direction and giving in to it I walked on, only to come upon a huge congregation of Yogis seated before a raised dais decked with the choicest of blooms. Casual inquiry revealed that they were there to celebrate the festival of Guru Poornima.
Guru Poornima? O My God! How could I have forgotten? No wonder I had felt so powerfully drawn to Gurudev. I had even forgotten to greet him and pay special obeisance that is the first duty of a disciple on this day. And yet he had not forsaken his duty and had transported me here!
My deep reverie was suddenly broken by the chants of Jai Gurudev and looking at the stage I saw several great Yogis climbing onto the dais. Yogiraj Arvind announced them - Paramhans Vigyeshvaranand, Paramhans Bhriguram, Paramhans Trijata Aghori, Swami Achyutanand, Paramhans Swami Nikhileshwaranand and above all Paramhans Poojyapaad Swami Sachidanand!
It was for the first time that I was before such a distinguished group of highly enlightened Spiritual Savants. As they took their respective seats - with the Great Paramhans Swami Sachidanand, assuming the central seat and others occupying places on either side - Yogiraj Arvind performed the worship ritual of these Divine Gurus on behalf of the whole of Siddhashram and all races of the universe. This was followed by divine hymns of Gannpati and Sarasvati sung most melodiously by the Sadhikas. Next Yogiraj Arvind started a divine discourse and finding his elucidations beyond my mental faculties I let my eyes and mind concentrate on the central figure on the podium.
The Supreme Master Swami Sachidanand looked like an ocean of compassion and his handsome, radiant physique seemed to belittle even the majesty of the Himalayas. For several moments I let my gaze linger on his celestial form and an amazing catharsis seemed to occur deep in my soul as all earthly sorrows, pains, passions were simply wiped out to be replaced by love and compassion.
Next I riveted my gaze on my own loved Master Paramhans Swami Nikhileshwaranand. He sat there, a perfect epitome of true disciplehood, in the feet of the Supreme One. Like a coruscating drop of dew he looked ready at the slightest cue to jump and fuse in the Marvellous Ocean of Supreme Enlightenment that is his Guru.
Very soon everything seemed to blur and once again I was transported across time and space, now back to the earth. I returned to my physical self and saw amazedly that it was midnight! I had been gone for no less than twelve hours although it seemed no more than a few seconds. Gurudev sat there smiling before me as I had left him. I bowed before him and let tears of my gratitude wash his holy feet...
The next day he revealed that he had initiated me in the Manobhaaven Diksha, the first stage in the Sadhana of gaining access to Siddhashram, after the final culmination of which one can at will visit the divine land and stay there. A remarkable metamorphosis has occurred in me since and at times I feel myself spiritually drifting back to that ethereal plane. Now a subliminal armour seems to protect me from all lies, deceits, evils of this mundane world and now I well know where my final destination lies once I have dispensed with my duties on this planet. I feel short of words to express my gratefulness to Gurudev Dr. Narayan Dutt Shrimali for having blessed me with the wondrous Manobhaaven Diksha, and I have nothing but tears of gratitude to offer in his feet for his kindness!
It was one of those strange days when for no particular reason the nature appears to be in her full glory, the heart joyfully throbs with a unique exuberance and beautiful thoughts assuming verbal form, all of a sudden spurt forth from the lips even before one is aware what one is speaking.
"Gurudev! Please tell me something about Siddhashram. How can one get there?"
Much, much later I had stumbled across the truth that the thought had in fact been planted in my mind by the Benevolent Master. In fact all along he had been subtly preparing me for the divine excursion and when the right moment suddenly (for me of course!) manifested he promptly set my mind working to ask the right question. And thus was initiated a chain of events which seemingly in the twinkling of an eye culminated in the Supreme Boon.
For several golden minutes I kept hanging on to the divine words that poured out of the Master’s lips as he introduced me to the Celestial Land. And then abruptly he stopped speaking!
In the next few seconds it all happened in a flash. I remember raising my eyes and looking at the Master’s face and the mysterious smile that quivered on his lips. Very slowly he raised his right hand and as his fingers approached my forehead I heard the wondrous spell ring clearly in my ears -
"And this, my son, is the Siddhashram I was telling you about."
The words confused me but I had no time to reflect on them as his thumb contacted the spot over my Third Eye. The next moment everything swam before my eyes and for what seemed like eternity I seemed suspended in a state of subconsciousness. It looked as if one world was fading out and another fading in.
When I fully returned to my senses I found myself enveloped in twilight. It was an altogether different place and as I adjusted my vision to the scene around, I was left bewildered by the natural beauty of the place. Beautiful, handsome Yogis, Yoginis, Sadhaks and Sadhikas went along with their tasks unbothered by the presence of a stranger in their midst. Being new to the place, for perhaps a few seconds I felt uncomfortable but a wonderful feeling of love and cordiality hung in the air that in no time permeated my senses and made me feel as if I had always been a part of this landscape.
In whichever direction my eyes ventured they were greeted with the most pleasant natural vistas. Besides the silvery moonlight that seemed to pour out of nowhere in particular, the tall trees of Deodar and the endless carpet of flower shrubs in full blossom, what left me the most enthralled was the singular, sweet bouquet of Ashtgandh.
As I stood taking in the beauty a sudden urge pushed me in a particular direction and giving in to it I walked on, only to come upon a huge congregation of Yogis seated before a raised dais decked with the choicest of blooms. Casual inquiry revealed that they were there to celebrate the festival of Guru Poornima.
Guru Poornima? O My God! How could I have forgotten? No wonder I had felt so powerfully drawn to Gurudev. I had even forgotten to greet him and pay special obeisance that is the first duty of a disciple on this day. And yet he had not forsaken his duty and had transported me here!
My deep reverie was suddenly broken by the chants of Jai Gurudev and looking at the stage I saw several great Yogis climbing onto the dais. Yogiraj Arvind announced them - Paramhans Vigyeshvaranand, Paramhans Bhriguram, Paramhans Trijata Aghori, Swami Achyutanand, Paramhans Swami Nikhileshwaranand and above all Paramhans Poojyapaad Swami Sachidanand!
It was for the first time that I was before such a distinguished group of highly enlightened Spiritual Savants. As they took their respective seats - with the Great Paramhans Swami Sachidanand, assuming the central seat and others occupying places on either side - Yogiraj Arvind performed the worship ritual of these Divine Gurus on behalf of the whole of Siddhashram and all races of the universe. This was followed by divine hymns of Gannpati and Sarasvati sung most melodiously by the Sadhikas. Next Yogiraj Arvind started a divine discourse and finding his elucidations beyond my mental faculties I let my eyes and mind concentrate on the central figure on the podium.
The Supreme Master Swami Sachidanand looked like an ocean of compassion and his handsome, radiant physique seemed to belittle even the majesty of the Himalayas. For several moments I let my gaze linger on his celestial form and an amazing catharsis seemed to occur deep in my soul as all earthly sorrows, pains, passions were simply wiped out to be replaced by love and compassion.
Next I riveted my gaze on my own loved Master Paramhans Swami Nikhileshwaranand. He sat there, a perfect epitome of true disciplehood, in the feet of the Supreme One. Like a coruscating drop of dew he looked ready at the slightest cue to jump and fuse in the Marvellous Ocean of Supreme Enlightenment that is his Guru.
Very soon everything seemed to blur and once again I was transported across time and space, now back to the earth. I returned to my physical self and saw amazedly that it was midnight! I had been gone for no less than twelve hours although it seemed no more than a few seconds. Gurudev sat there smiling before me as I had left him. I bowed before him and let tears of my gratitude wash his holy feet...
The next day he revealed that he had initiated me in the Manobhaaven Diksha, the first stage in the Sadhana of gaining access to Siddhashram, after the final culmination of which one can at will visit the divine land and stay there. A remarkable metamorphosis has occurred in me since and at times I feel myself spiritually drifting back to that ethereal plane. Now a subliminal armour seems to protect me from all lies, deceits, evils of this mundane world and now I well know where my final destination lies once I have dispensed with my duties on this planet. I feel short of words to express my gratefulness to Gurudev Dr. Narayan Dutt Shrimali for having blessed me with the wondrous Manobhaaven Diksha, and I have nothing but tears of gratitude to offer in his feet for his kindness!
siddhasram
Siddhashram is a boon, bestowed upon mankind, from our ancestors, saints, sages & Yogis of high order. This is synonymous to a paradise on the earth and finds its mention in "Rigveda", the oldest scripture of human civilization. A saint, revealing his expressions in Rigvedic hymns says, "Sometime or the other, when the most auspicious moment of my life arrives, I will certainly be able to enter Siddhashram and to perform the Sadhna practices of high order by sitting on its sacred ground". Not only in Rigveda but also in Samveda, Maharishi Yogandharwa, while expliciting his sentiments says, "Where the soil is worth applying on the forehead just like sandal wood paste, where each and every particle is replete with penance and the wind is pious and melodious, the same abode of the blessed is the final destination of a human being where just by sitting, the real bliss of the life can be attained".
Siddhashram has been described in hundreds of ancient scriptures. Maharishi Vashistha called it the fortune of man whereas Vishwamitra termed it as the real beauty of life. According to Maharishi Chyavan, there is a natural characteristic in the soil of Siddhashram to eliminate spontaneously the ailments of the body. Maharishi Pulastya says it is the dream of life and Kanad praising it says,"Only one or two among a thousand saints are fortunate enough to get the privilege of entering into Siddhashram". Bhishma, lying on the bed of arrows expressed his last wish before Lord Krishna that he wanted to go to Siddhashram with his mortal body. Yudhistir also, after the end of Mahabharat war, requested, Lord Krishna with joined palms, "If some of the virtues of my life are left and if you bestow your grace upon me, I wish to spend some part of my life in Siddhashram". Gorakhnath, addressing his disciples said, "The ultimate of Tantra and Sadhnas is the entrance into Siddhashram". At one place, Bhagvatpad Shankaracharya has said, "The fulfillment of human life can only be attained when one goes to Siddhashram and takes a holy dip in Siddhyoga lake".
Indeed this Siddhashram has been a dream for thousands of Yogis and aspirants. Their last wish has been to spend some moments in Siddhashram where each and every particle is pious due to the penance done by high ordered Yogis, where the sacred, pure and divine "Siddhayoga lake" shimmers continuously. It has unique therapeutic properties and therefore a mere dip in it, not only cures all ailments but also confers divinity upon that person by thoroughly cleansing the mind of impure, negative thoughts and consequently the person attains a higher elevation. The weather in this Ashram remains exhilaratingly pleasant throughout the year and this divine Ashram is free from the cycles of age, time and death. No ailment of any kind can prevail here and every moment of it is full of joy, delight, beauty and bliss.
The management of this Siddhashram is under the guidance of the universally venerated Yogiraj Swami Satchidanandji, who even after having attained the age of several thousand years is still full of eternal Youth and whose eyes are oceans of mercy. The divine rays of penance, emanating from his body intermingle with the atmosphere of Siddhashram and the mere sight of his divine body is keenly wished even by the Gods, to make their lives supremely blessed. Inspite of having the age of several thousand years only three disciples have received Dikshas from him.
In this Ashram, the Yogis, ascetics and aspirants aged thousands of years are engaged in penance. Even today the great seers like Maharishi Vashishtha, Vishwamitra, Kanad, Pulastya, Atri, Bheesma, Kripacharya, Gorakhnath and Shankaracharya can be seen wondering there in physical form and also one can have the privilege of listening to their sermons. The mere touch of their divine hands initiates the flow of a divine current into the body and due to this Shaktipaat (energizing process) the entire body of the aspirant turns sacred and full of radiance.
All the time heavenly maidens wander here and the nymphs of heaven like Rambha, Menaka and Urvashi consider themselves fortunate on performing their dance at this place, where each moment is full of ecstasy, bliss, joy and enthusiasm.
It is not possible to get an aerial view of this Ashram from an aeroplane. This Ashram occupying an area of several hundred kilometres is situated in the north-east of Mansarowar and is an abode of unique Yogis. At some places, Yogis are engaged in penance and at other places, Yogis are teaching the intricacies and minute points of Sadhna to their disciples. Some Yogis are seen entranced and also some some celibates are performing Yagya. Somewhere else, the recitation of Vedas by learned Maharishis is going on and the sermons of Brahmarishis is enjoyed by thousands of Yogis. The heavenly maidens fully ornamented are seen wandering and at some places, various young and beautiful heavenly dancers are presenting their outstanding dances and Yogis are seen doing Sandhya Vandana in Siddhyoga Lake at some distance from them. Pretty maidens are seen bathing and throwing water on each other and frolicking in the pure and sparkling water of the lake. Aspirants are seen enjoying boating in the boats of rock crystal. Few maidens are engrossed in conversation and the entire atmosphere is enveloped by enthusiasm, joy, bliss and delight. There is no pain and suffering of any kind and each aspirant's face is devoid of any expression of tension. No one has any sorrow and this way, there is eternal ecstasy, bliss and joy all around in this Ashram.
The weather remains exhilaratingly pleasant in Siddhashram as it is free from the cycles of the seasons. The rain comes with pleasant drizzling. Roses of hundred varieties and also other flowers of different kinds keep blooming here all around the year. Due to a protective shield set up by the powers of penance, there is no entrance of death, consequently no flower gets withered or plucked from its stalk. The green velvety grass covering the ground of Siddhashram appears like a green carpet. There are thousands of varieties of fruit bearing trees and it is hard to believe that there can be so many innumerable fruits. Chirping sound of the birds creates a lovely atmosphere in itself.
At some distance from the hermitage of Paramhans Swami Satchidanandji, the world famous 'Kalp Vriksha' stands bloomed to its full maturity, sitting beneath which, fulfils immediately every wish and any materialistic article can be obtained within the blinking of an eye. Several straw huts constructed near by this hermitage gives an idea of the appearance of hermitages of our ancient sages. In these straw huts, the Yogis of high order sit in the state of Samadhi or remain fully absorbed in their Sadhna practices. Since three or four hundred years some Yogis are entranced and are lost in inexhaustible bliss. The beating hearts of such Yogis is the only evidence of their being alive. Even the sight of these Yogis is inaccessible and it is quite enthrilling to have a glimpse of their radiant faces and bodies which are full of serenity.
There are no prohibitions or restrictions in this Ashram. Each aspirant is free and at liberty. Nevertheless every one seems to be bound by some unknown law, therefore, each one keeping within his limits is engrossed in his duties. There is no malice, illwill, jealousy or hypocrisy. All are lost in themselves and are busy in meditating to reach the heights of Sadhna. Inspite of being at liberty all are under the control of some unsaid law and regulation.
It is very arduous to enter Siddhashram as there are five eligibility criteria which are essential for gaining entrance into this Ashram.
1. The aspirant must have awakened his Kundalini upto 'Sahastrar' , (thousand petalled lotus inside the brain which is the seat of infinite consciousness).
2.. Must have mastered at least two Mahavidyas and also have thorough knowledge of the remaining eight Mahavidyas.
3. Must have acquired the methodical knowledge of Tantra as well as of Mantra.
4. Must be noble, simple and must have totally adopted the Indian culture.
5. Must be the disciple of such a Guru, Yogi, ascetic or person, who himself has entered Siddhashram.
After attaining all these five criteria, the aspirant can gain entrance into Siddhashram. For this purpose, it is also essential that the aspirant while being excellent in the field of Sadhna practices, must also have great devotion and faith for his Guru. A Guru can't take his disciple with him into this Ashram unless he himself has entered Siddhashram and also has got permission from the senior Yogis of Siddhashram to take his disciple along with him. Certainly, a person by obeying the rules mentioned before can enter Siddhashram but only few of the Yogis are fortunate enough to return back to this materialistic world after entering Siddhashram and then to go back again to this Ashram. The aspirants who have got the privilege of returning again to the mundane sphere from Siddhashram are as follow-
1. Yogiraj Shankaranand
2. Swami Paramdeva
3. Sadhwi Tejomayi
4. Shankaracharya
5. Mahatapa Brigraj
6. Gorakhnath
7. Lama Hegang
8. Datia Baba
9. Maa Bharavi
10. Mahavatra Baba
11. Kinkar Swami
12. Baba Tejavatar
13. Parvati Bai
14. Dhima Bhai Chiman Bhai
15. Raghuvar Barotkar
16. Uria Baba
17. Yogiraj Arvind
18. Swami Vishuddhanandji
19. Trijata Aghori
20. Householder Viran Ganguli
21. Girdhar Pattiyar
22. Swami Vishveshwaranandji
23. Maa Anandmayi
24. Swami Gunatitanandji
25. Swami Nikhileshwaranandji (who as a householder is known as Poojya Narayan Dutt Shrimaliji)
As I have told earlier that hitherto only three disciples have been initiated by Mahayogi Swami Satchidanandji, who is the founder of this Siddhashram and Swami Nikhileshwaranandji is also among these three disciples, and it is our great fortune that his immense knowledge and thoughts are available to us.
Only after becoming a disciple of any one of these competent Gurus an aspirant can get entrance into Siddhashram due to the efforts of his Guru and thus he, by abiding at that divine place can view these saints of high order and also can learn the intricacies of Sadhna practices.
Although an ordinary person cannot enter Siddhashram but owing to the special efforts of Swami Nikhileshwaranandji, some important personalities, who were of highly materialistic mind and thoughts were allowed to enter Siddhashram for a few hours. This is a revolutionary change in the history of Siddhashram as the central Brahmarishi committee does not permit this entrance but in this changing modern era, it was felt that such materialistic persons should be allowed to have a glimpse of Siddhashram only if for a few hours. During previous days, some scientists, doctors and a group of persons from western countries were taken to Siddhashram through Yogic power, to make them understand that this Ashram is not imaginary but is a real truth. Those persons were enthrilled by its sight and they realised that it is a place on the earth which controls the entire universe. In this adverse environment when a mania of violence and war is prevailing in the world and the entire world is sitting on a heap of gunpowder the credit for survival of mankind goes only to Siddhashram.
The high ordered Yogis of this place, due to their powers of penance are responsible for the protection of the mankind. It is owing to their herculean efforts that the atomic war is delayed again and again, and thus the human civilization is prevented from becoming extinct.
That fortunate group included persons who are excellent in their own fields. Among them, the famous atomic scientist of America Mr. Jeff and renowned doctors of Brazil, Dr. Puling and Dr. Yulee were present. Scientist Emerson and astronomer Mr. Paharich; the famous fashion model of Hollywood, Miss Beeli; scientist from London, Mr. Bruooji were also among them. The group also included scientist Sirang who designed space travelling to moon and scientist Hori, who was the inventor of computer science. all these great personalities admitted unanimously that this divine place is astonishing to the mind; where the nature is beautiful, bountiful and gay all the time, where innumerable flowers are blooming, where the Yogis having the age of several hundred years are engaged in their Sadhna practices and where there is no sign of death.
Indeed this is a great fortune for India to have such a divine and unique place of penance and we all aspirants have the opportunity to make ourselves competent for gaining entrance into Siddhashram by accomplishing various Sadhna practices. Undoubtedly, those aspirants are blessed, who in their life time, are able to get entrance into this exquisite Ashram and such mothers are fortunate who are blessed with such sons, who by performing higher Sadhna practices and by attaining those elevations are able to acquire totality in their lives.
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Siddhashram has been described in hundreds of ancient scriptures. Maharishi Vashistha called it the fortune of man whereas Vishwamitra termed it as the real beauty of life. According to Maharishi Chyavan, there is a natural characteristic in the soil of Siddhashram to eliminate spontaneously the ailments of the body. Maharishi Pulastya says it is the dream of life and Kanad praising it says,"Only one or two among a thousand saints are fortunate enough to get the privilege of entering into Siddhashram". Bhishma, lying on the bed of arrows expressed his last wish before Lord Krishna that he wanted to go to Siddhashram with his mortal body. Yudhistir also, after the end of Mahabharat war, requested, Lord Krishna with joined palms, "If some of the virtues of my life are left and if you bestow your grace upon me, I wish to spend some part of my life in Siddhashram". Gorakhnath, addressing his disciples said, "The ultimate of Tantra and Sadhnas is the entrance into Siddhashram". At one place, Bhagvatpad Shankaracharya has said, "The fulfillment of human life can only be attained when one goes to Siddhashram and takes a holy dip in Siddhyoga lake".
Indeed this Siddhashram has been a dream for thousands of Yogis and aspirants. Their last wish has been to spend some moments in Siddhashram where each and every particle is pious due to the penance done by high ordered Yogis, where the sacred, pure and divine "Siddhayoga lake" shimmers continuously. It has unique therapeutic properties and therefore a mere dip in it, not only cures all ailments but also confers divinity upon that person by thoroughly cleansing the mind of impure, negative thoughts and consequently the person attains a higher elevation. The weather in this Ashram remains exhilaratingly pleasant throughout the year and this divine Ashram is free from the cycles of age, time and death. No ailment of any kind can prevail here and every moment of it is full of joy, delight, beauty and bliss.
The management of this Siddhashram is under the guidance of the universally venerated Yogiraj Swami Satchidanandji, who even after having attained the age of several thousand years is still full of eternal Youth and whose eyes are oceans of mercy. The divine rays of penance, emanating from his body intermingle with the atmosphere of Siddhashram and the mere sight of his divine body is keenly wished even by the Gods, to make their lives supremely blessed. Inspite of having the age of several thousand years only three disciples have received Dikshas from him.
In this Ashram, the Yogis, ascetics and aspirants aged thousands of years are engaged in penance. Even today the great seers like Maharishi Vashishtha, Vishwamitra, Kanad, Pulastya, Atri, Bheesma, Kripacharya, Gorakhnath and Shankaracharya can be seen wondering there in physical form and also one can have the privilege of listening to their sermons. The mere touch of their divine hands initiates the flow of a divine current into the body and due to this Shaktipaat (energizing process) the entire body of the aspirant turns sacred and full of radiance.
All the time heavenly maidens wander here and the nymphs of heaven like Rambha, Menaka and Urvashi consider themselves fortunate on performing their dance at this place, where each moment is full of ecstasy, bliss, joy and enthusiasm.
It is not possible to get an aerial view of this Ashram from an aeroplane. This Ashram occupying an area of several hundred kilometres is situated in the north-east of Mansarowar and is an abode of unique Yogis. At some places, Yogis are engaged in penance and at other places, Yogis are teaching the intricacies and minute points of Sadhna to their disciples. Some Yogis are seen entranced and also some some celibates are performing Yagya. Somewhere else, the recitation of Vedas by learned Maharishis is going on and the sermons of Brahmarishis is enjoyed by thousands of Yogis. The heavenly maidens fully ornamented are seen wandering and at some places, various young and beautiful heavenly dancers are presenting their outstanding dances and Yogis are seen doing Sandhya Vandana in Siddhyoga Lake at some distance from them. Pretty maidens are seen bathing and throwing water on each other and frolicking in the pure and sparkling water of the lake. Aspirants are seen enjoying boating in the boats of rock crystal. Few maidens are engrossed in conversation and the entire atmosphere is enveloped by enthusiasm, joy, bliss and delight. There is no pain and suffering of any kind and each aspirant's face is devoid of any expression of tension. No one has any sorrow and this way, there is eternal ecstasy, bliss and joy all around in this Ashram.
The weather remains exhilaratingly pleasant in Siddhashram as it is free from the cycles of the seasons. The rain comes with pleasant drizzling. Roses of hundred varieties and also other flowers of different kinds keep blooming here all around the year. Due to a protective shield set up by the powers of penance, there is no entrance of death, consequently no flower gets withered or plucked from its stalk. The green velvety grass covering the ground of Siddhashram appears like a green carpet. There are thousands of varieties of fruit bearing trees and it is hard to believe that there can be so many innumerable fruits. Chirping sound of the birds creates a lovely atmosphere in itself.
At some distance from the hermitage of Paramhans Swami Satchidanandji, the world famous 'Kalp Vriksha' stands bloomed to its full maturity, sitting beneath which, fulfils immediately every wish and any materialistic article can be obtained within the blinking of an eye. Several straw huts constructed near by this hermitage gives an idea of the appearance of hermitages of our ancient sages. In these straw huts, the Yogis of high order sit in the state of Samadhi or remain fully absorbed in their Sadhna practices. Since three or four hundred years some Yogis are entranced and are lost in inexhaustible bliss. The beating hearts of such Yogis is the only evidence of their being alive. Even the sight of these Yogis is inaccessible and it is quite enthrilling to have a glimpse of their radiant faces and bodies which are full of serenity.
There are no prohibitions or restrictions in this Ashram. Each aspirant is free and at liberty. Nevertheless every one seems to be bound by some unknown law, therefore, each one keeping within his limits is engrossed in his duties. There is no malice, illwill, jealousy or hypocrisy. All are lost in themselves and are busy in meditating to reach the heights of Sadhna. Inspite of being at liberty all are under the control of some unsaid law and regulation.
It is very arduous to enter Siddhashram as there are five eligibility criteria which are essential for gaining entrance into this Ashram.
1. The aspirant must have awakened his Kundalini upto 'Sahastrar' , (thousand petalled lotus inside the brain which is the seat of infinite consciousness).
2.. Must have mastered at least two Mahavidyas and also have thorough knowledge of the remaining eight Mahavidyas.
3. Must have acquired the methodical knowledge of Tantra as well as of Mantra.
4. Must be noble, simple and must have totally adopted the Indian culture.
5. Must be the disciple of such a Guru, Yogi, ascetic or person, who himself has entered Siddhashram.
After attaining all these five criteria, the aspirant can gain entrance into Siddhashram. For this purpose, it is also essential that the aspirant while being excellent in the field of Sadhna practices, must also have great devotion and faith for his Guru. A Guru can't take his disciple with him into this Ashram unless he himself has entered Siddhashram and also has got permission from the senior Yogis of Siddhashram to take his disciple along with him. Certainly, a person by obeying the rules mentioned before can enter Siddhashram but only few of the Yogis are fortunate enough to return back to this materialistic world after entering Siddhashram and then to go back again to this Ashram. The aspirants who have got the privilege of returning again to the mundane sphere from Siddhashram are as follow-
1. Yogiraj Shankaranand
2. Swami Paramdeva
3. Sadhwi Tejomayi
4. Shankaracharya
5. Mahatapa Brigraj
6. Gorakhnath
7. Lama Hegang
8. Datia Baba
9. Maa Bharavi
10. Mahavatra Baba
11. Kinkar Swami
12. Baba Tejavatar
13. Parvati Bai
14. Dhima Bhai Chiman Bhai
15. Raghuvar Barotkar
16. Uria Baba
17. Yogiraj Arvind
18. Swami Vishuddhanandji
19. Trijata Aghori
20. Householder Viran Ganguli
21. Girdhar Pattiyar
22. Swami Vishveshwaranandji
23. Maa Anandmayi
24. Swami Gunatitanandji
25. Swami Nikhileshwaranandji (who as a householder is known as Poojya Narayan Dutt Shrimaliji)
As I have told earlier that hitherto only three disciples have been initiated by Mahayogi Swami Satchidanandji, who is the founder of this Siddhashram and Swami Nikhileshwaranandji is also among these three disciples, and it is our great fortune that his immense knowledge and thoughts are available to us.
Only after becoming a disciple of any one of these competent Gurus an aspirant can get entrance into Siddhashram due to the efforts of his Guru and thus he, by abiding at that divine place can view these saints of high order and also can learn the intricacies of Sadhna practices.
Although an ordinary person cannot enter Siddhashram but owing to the special efforts of Swami Nikhileshwaranandji, some important personalities, who were of highly materialistic mind and thoughts were allowed to enter Siddhashram for a few hours. This is a revolutionary change in the history of Siddhashram as the central Brahmarishi committee does not permit this entrance but in this changing modern era, it was felt that such materialistic persons should be allowed to have a glimpse of Siddhashram only if for a few hours. During previous days, some scientists, doctors and a group of persons from western countries were taken to Siddhashram through Yogic power, to make them understand that this Ashram is not imaginary but is a real truth. Those persons were enthrilled by its sight and they realised that it is a place on the earth which controls the entire universe. In this adverse environment when a mania of violence and war is prevailing in the world and the entire world is sitting on a heap of gunpowder the credit for survival of mankind goes only to Siddhashram.
The high ordered Yogis of this place, due to their powers of penance are responsible for the protection of the mankind. It is owing to their herculean efforts that the atomic war is delayed again and again, and thus the human civilization is prevented from becoming extinct.
That fortunate group included persons who are excellent in their own fields. Among them, the famous atomic scientist of America Mr. Jeff and renowned doctors of Brazil, Dr. Puling and Dr. Yulee were present. Scientist Emerson and astronomer Mr. Paharich; the famous fashion model of Hollywood, Miss Beeli; scientist from London, Mr. Bruooji were also among them. The group also included scientist Sirang who designed space travelling to moon and scientist Hori, who was the inventor of computer science. all these great personalities admitted unanimously that this divine place is astonishing to the mind; where the nature is beautiful, bountiful and gay all the time, where innumerable flowers are blooming, where the Yogis having the age of several hundred years are engaged in their Sadhna practices and where there is no sign of death.
Indeed this is a great fortune for India to have such a divine and unique place of penance and we all aspirants have the opportunity to make ourselves competent for gaining entrance into Siddhashram by accomplishing various Sadhna practices. Undoubtedly, those aspirants are blessed, who in their life time, are able to get entrance into this exquisite Ashram and such mothers are fortunate who are blessed with such sons, who by performing higher Sadhna practices and by attaining those elevations are able to acquire totality in their lives.
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