HISTORY OF MATHANGS

Ramayana Period

Seetha Eliya (Ashok Vatika) is the place where Mata Seetha (wife of Lord Rama) was kept captive by Ravana, the king of Lanka. Lord Hanuman landed at the hill of Seetha Eliya to meet Seetha and His footprints are still visible here. Some footprints are huge and some are very small.

Why Lord Hanuman's original footprints are visible till date at this place? Because this is the place where Hanuman attained 8th and last Siddhi which is known as Ishatvam. Thus He attained all 8 Sidhhis by his deep devotion towards Lord Ram. When He landed on this hill and found Mata Seetha there, He was overjoyed as He was able to accomplish the task given by His master (of searching Mata Seetha). In joy He closed His eyes and remembered the lotus feet of Lord Rama. As soon as He closed His eyes, He had an amazing experience.

It is impossible to describe this vision of Lord Hanuman in words. In almost all the versions of Ramayana known in India, Thailand and other places, the poets have described it as a vision which only the supreme lord Shri Ram can describe. Words cannot describe that vision. The 8th Sidhdhi i.e. Ishatvam is said attained when Yogi becomes One with the Supreme. Though Lord Hanuman had deep devotion and surrender towards Lord Rama, It is at Seetha Eliya that He experienced oneness with Rama- the supreme lord. That is why the chapter of Ramayana which describes the meeting of Lord Hanuman with Mata Seetha (called Sundar Kand in Valmiki Ramayana) is said to be the greatest chapter. 

"Lord Rama was on another side of the ocean and Mata Seetha was on this side of ocean in Ashok Vatika. and between them was the Ocean....." "This side of the ocean is the soul separated from the Supreme soul. Between the soul and the supreme soul is the ocean... ocean of illusions... ocean of Maya". These words describe that experience of oneness best. Thousands of books can be written to describe this vision yet it cannot be described perfectly. To tell the history of Seetha Eliya, it is enough to be noted that Lord Hanuman attained 8th Sidhhi and exhibited all 8 Siddhis at this place when he found Mata Seetha.For example, by virtue of Anima Sidhhi He was able to decrease size of His body to as small as an atom. That is why at this place, some footprints are very small and others are huge. 

Lord Hanuman is immortal. At the end of Rama's life, Rama charged Hanuman with the task of protecting the devotees and being present wherever the flag of righteousness is flown. As per the history of Mathangs, Lord Hanuman came down to jungles of south after death of Lord Rama. He then crossed the ocean and came to Sri Lankan jungles where He lived with Mathangs for many years.

"Matanga" is also name of Lord Shiva. Descendants of Mathangs still live in jungles of Sri Lanka and they are still an uncontacted tribe. They are very few in numbers. People categorize them as a tribe within Veddahs tribe itself. But they are not Veddahs. Matangas are the people who are directly in service of Lord Hanuman. These people live in forests and they can see future.

Kaliyuga

In the recorded history of Kaliyuga , some significant events took place around the miraculous Seetha Eliya. Some 2600 years back there was a king called SinhaBahu ruling the kingdom of Sinhapura (in Modern day Gujrat, India). He had many children of whom Vijaya was the eldest one. Vijaya was a problem child. By the time Vijaya became 18 year old, he started playing havoc. He created a group of his followers and started creating problems for the people of Sinhapura. People requested king Sinhabahu to punish Vijaya. Sinhabahu ordered his son Vijaya and his followers to leave Sinhapura. Vijaya and his 700 followers were boarded into an anchored ship without rudders. That ship finally landed in Sri Lanka.

There in Sri Lanka, descendants of Vibhishana (Ravana's brother in Ramayana) were living. At the time Vijaya landed in Lanka, a wise woman called Kuveni had succeeded her father as the ruler of  the kingdom of Heladipa (Lanka). When she met Vijaya, she fell in love with him. Vijaya took it as an opportunity to establish himself as the king there. So the queen of Heladipa wedded Vijaya and Vijaya became the king. (It was 544 BC)

Vijaya pretended to be in love with queen Kuveni until he got full control of the kingdom. He had 2 children with her in that period of 5 years. After that he abandoned her and her both children to marry another princess of a kingdom called "Madhura" in South India.Thus Kuveni, a descendant of Vibhishana was betrayed by Vijaya. He not only abandoned Kuveni but also abandoned his two children he had with Kuveni. Kuveni later died and her both children started living in forests.

After new marriage king Vijaya went to Seetha Eliya to perform a Pooja and get blessings of Lord Hanuman. Matangs of Seetha Eliya (people who are in direct service of Lord Hanuman as described in one of the paragraphs above) performed a Pooja for him but warned him that he did a very bad thing by abandoning Kuveni. The Matang warned him that Kuveni has died but she will take birth in his family again and in her next birth she will give birth to a son who will destroy his lineage.

Vijaya got frightened. In his new marriage with princess of Madhura, he gave birth to only daughters. He killed all of them immediately after birth fearing that one of them could be rebirth of Kuveni. Finally he was on his deathbed but had no son who could become his heir. Finally he decided to appoint his brother's son PanduVasudeva as the new king of Lanka. PanduVasudeva was in India (Sinhapura) at that time. He came to Lanka to succeed Vijaya as the king of Lanka. (This was in 474 BC)

PanduVasudeva was also told of Matang's prediction that betrayed Kuveni will take birth again in his family and she will give birth to a son who will destroy the lineage of Vijaya in Lanka. Panduvasudeva gave birth to 10 sons and 1 daughter. He was a noble soul. He did not kill his daughter. He was warned by his ministers that that daughter should be killed as she could be the rebirth of Kuveni. Because of the pressure from his ministers and well-wishers who were aware that Matang's prediction will never go wrong, He decided that he will NOT kill his daughter but ordered that she should be placed in a solitary confinement. She was placed in a chamber adjoining King's own private chamber. She was named "Citta". 

A Time came when Citta was about to become a mother. King Panduvasudeva and his 10 sons decided that if Citta gives birth to a son, they will kill him. If she gives birth to a daughter, no problem. When citta came to know about plan of her brothers, she got alerted. She directed her maid to find out another women who are about to give birth to child. She told her that if she gives birth to a boy, replace that boy with a new-born-girl. 

Princess Citta gave birth to a baby boy and he was immediately smuggled out of the palace and a new born baby girl was substituted in his place. This boy grew up in city of Ruhana (near the hills of Seetha Eliya). He was named Pandukabhaya. A Brahmin called Pandula gave him education. Pandula was devotee of Lord Hanuman and he knew that boy's mother Princess Citta is rebirth of Kuveni- the descendant of Vibhishana betrayed by King Vijaya.

Princess Citta used to send required money for upbringing of her child. Thus this secret did not remain a secret for long. Her brothers came to know about this and tried to kill the boy many times. The oldest of his brothers, Abhaya had become the king after demise of their father. King Abhaya was a noble soul. He was not in favour of killing the boy. His younger brothers did not like this hence they dethroned him. Tissa was younger than Abhaya hence Tissa started ruling the kingdom. Tissa and his brothers tried many times to kill the boy who was being brought up in the city of Ruhana. But the boy could not be killed as the supreme self- the universe - the power of Hanuman was protecting him.

This boy (Pandukabhaya) fought a very tough battle against King Tissa and his brothers. and finally killed all of them except Abhaya, who was a good soul. Thus Pandukabhaya became the king of Lanka. He founded city of Anuradhapur as his capital and did very good works for welfare of people.

After becoming the king, Pandukabhaya went to Seetha Eliya. Matangs performed a Pooja for him and he expressed his desire to build a huge temple at Seetha Eliya. Matang first smiled over his offer and then gave him a divine vision for few seconds. Pandukabhaya looked at the hill of Seetha Eliya with that divine vision. There he saw Lord Hanuman in his huge form. He saw Hanuman's feet on the hill and head touching the sky. 

Matang took back his divine vision and asked- "can you build a temple where Lord Hanuman can live?"

Pandukabhaya understood and dropped the idea of building the temple. He realized that the universe itself is the temple of Hanuman where He resides.Hills of Seetha Eliya are the base of the temple and Sky is the dome. 

Pandukabhaya and the kings after him who ruled over lanka for centuries never built any structure near Seetha Eliya because it was considered divine place where Lord Hanuman lives. 

British Period:

British people discovered this place around 1814. Some troops got lost in jungles near Seetha Eliya. They did not have food and other basic needs with them. They thought they will die in forest without food and water. But it was a miracle that the fresh air of the forest kept them alive for so many days without any food and water. Finally they found way out of the forest and informed about this miraculous place to their governor Sir Edward Barned.

in 1846 a British explorer Mr. Samuel Baker came to these jungles and got attracted by the amazing beauty of this place. He was ignorant about the divinity of this place. He was not aware that it is the abode of Lord Hanuman. So he planned to build a huge vegetable and animal farm and some palaces to live here. He went back to Britain with this plan and returned in 1848 with a Ship named "Pearl of Hard Week". This ship was full of equipments and goods he brought to build his dream structure around Seetha Eliya. His brothers also came with him this time. 

He was carrying all this stuff from Colombo to Seetha Eliya on carts. On the way, All those carts along with his brothers fell down from the hill of Ramboda and died. Only Samuel Baker was left. Thus another effort to build structures around Seetha Eliya failed. Because this place is the abode of Lord Hanuman. Every time a big effort like this is done, either flood or a calamity like Tsunami strikes.

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Tapasya

Tapasya is practical spiritual discipline, which means the performance of austerities. Tapasya is a  means of purification, a burning or setting on fire so that a process of elimination is created, not in the physical body, but in the mental and emotional bodies. Through this process the mind, the emotions and the whole personality are cleansed of all the dirt, complexes and patterns of behavior that cause pain and suffering. Tapasya is an act of purification. It should not be misunderstood to involve standing naked in cold water or snow, or observing foolish and meaningless austerities. The generation of heat or energy, referring to spiritual practice and its effect, especially the “roasting” of karmic seeds, the “burning up” of karma. It also refers to the heat necessary for the hatching of an egg. Without tapasya there is no significant spiritual progress.

     When you want to eliminate a bad habit, the more you want to get rid of it, the more powerful it becomes. When you abandon it in the waking state, it appears in dreams, and when you stop those dreams, it expresses itself in your behavior or manifests in disease. This particular habit must be destroyed at its psychic root, not only at the conscious level. The samskara and vasana must be eliminated by some form of tapasya.

     Tapasya is a psychological or psycho-emotional process through which the aspirant tries to set in motion a process of metabolism that will eradicate the habits that create weakness and obstruct the awakening of willpower. 'I must do this but I can't.' Why does this difference between resolution and implementation arise in the mind of the aspirant? Why is it so great? It is due to a deficiency of will; and that weakness, that distance or barrier between resolution and execution can be removed through regular and repeated practice of tapasya. Then the willpower makes a decision once and the matter is finished.
This strength of will is the fruit of tapasya.

   The psychology of austerity plays a very important part in the awakening of man's latent power. It is not well understood by modern man who has unfortunately accepted that man lives for 'the pleasure principle', as propounded by Freud and his disciples. The psychology of austerity is very sound and certainly not abnormal. When the senses are satisfied by the objective pleasures, by the comforts and luxuries, the brain and nervous system become weak and the consciousness and energy undergo a process of regression. It is in this situation that the method of austerity is one of the most powerful and
sometimes explosive methods of awakening.

       Here the manifestations are tremendous and the aspirant has to face his lower
instincts in the beginning. He confronts a lot of temptations and the assaults of the satanic
and tamasic forces. All the evil or negative samskaras or karmas of many, many
incarnations rise to the surface. Sometimes fear manifests very powerfully or attachment
to the world comes with a great force. In some people, sexual fantasies haunt the mind for
days together, while others become lean and thin, or even sick. At this juncture, siddhis
can appear. One develops extrasensory perceptions, he can read the minds of others, he
can suppress others by a thought, or his own thoughts materialize. In the beginning, black
forces manifest and all these siddhis are negative or of a lower quality. Tapasya is a very,
very powerful method of kundalini awakening which everybody cannot handle.

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Kriya Yoga Training by Maharshi Sri Gnyanananda Swami

క్రియ యోగ భారత దేశ ప్రాచీన యోగ విద్య  దీన్ని భగవత్ గీత లో శ్రీ కృష్ణుడు తరవాత పతంజలి మహర్షి 

తన యోగ సూత్రాలలో వివరించారు . కాల క్రమేనా ఈ ప్రాచీనా విద్య మరుగున పడిపోయింది తర్వాత  

మహావతార్  బాబాజి ఈ విద్యను మల్లి అబివృద్ది చేసారు . శ్రీ జ్ఞ్యానానందా స్వామి క్రియ యోగాను అందరికి 

పంచాలనే సదుద్దేశం తొ   క్రియా యోగ ను అందిస్తున్నారు. 

                                          Kriya Yoga Training Part-1

Kriya Yoga Training Part-2

Kriya Yoga Training Part-3

Kriya Yoga Training Part-4

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ఋష్యశృంగుడు

కశ్యపప్రజాపతి కుమారుడు విభాండకుడు. ఇతడు బ్రహ్మచర్యానిష్ఠాగరిష్ఠుడు. ఒకనాడు విభాండకుడు స్నానం చేస్తూ అపురూప సౌందర్యవతి అయిన ఊర్వశిని చూసాడు. అతని మనస్సు చలించగా, ఆ నదిలోనే రేత్ణపతనమైంది. ఆ నదిలో నీళ్ళు త్రాగుతూ ఓ మృగం ఆ రేతస్సును మ్రింగి, గర్భం ధరించి ఒక మగ శిశువును కంది. విభాండకుడు ఆ శిశువును తన ఆశ్రమానికి తెచ్చి, ఋష్యశృంగుడు అని నామకరణం చేసి అల్లారుముద్దుగా పెంచు తున్నాడు. విభాండకుడు తన కుమారుని ఆశ్రమ పరిసరాలు దాటనివ్వకుండా, నియమ, నిష్ఠలతో  పెంచుతూ వేదవేదాంగవిదుని చేసాడు. ఋష్యశృంగునికి ఆ అరణ్యంలోని చెట్లు, చేమలు, పక్షులు, జంతువులు తప్ప మరేమీ తెలియదు. అతనికి స్త్రీ, పుంభావ భేదం లేదు.తన తండ్రిని,ఆశ్రమాన్ని, అరణ్య పరిసరాలను తప్ప మరేమీ ఎరుగని ఋష్యశృంగుడు నిత్యాగ్నిహోత్రియై లోకప్రసిద్ధములైన వ్రతిత్త్వము, ప్రాజాపత్యములనే బ్రహ్మచర్యములను పాటిస్తూ, పితృసేవ  చేసుకుంటూ కాలం గడుపుతున్నాడు.  ఆ రోజులలో అంగరాజ్యాధిపతియైన రోమపాదుడు అధర్మపరుడై ధర్మచ్యుతికి పాల్పడడంవల్ల ఆ దేశానికి అనావృష్టి సంక్షోభం చుట్టుముట్టింది. దేశప్రజలందరూ తినడానికి తిండిలేక ఆకలి దప్పులతో అలమటిస్తూంటే చూడలేక, రోమపాదుడు తన  మంత్రులనూ, పండిత,  పురోహితులనూ సమావేశపరచి వారితో ‘‘ బ్రహ్మవేత్తలారా! మీరు సర్వఙ్ఞులు. సమస్తధర్మాలూ, లోకాచారాలూ తెలిసినవారు.  నా దేశాన్ని పట్టి పీడిస్తున్న ఈ అనావృష్టికి కారణం నేను చేసిన  పాపాలే అని అర్ధం అయింది. ఆ పాపాన్ని తొలగించుకోవడానికి నేనేం చెయ్యాలో ఉపదేశించి నన్ను, నా ప్రజలనూ, నా దేశాన్ని కాపాడండి’’ అని ప్రార్ధించాడు.  అప్పుడు వారు:  ‘‘ మహారాజా! అఖండ బ్రహ్మచర్యదీక్షావ్రతుడు, మహాశక్తిసంపన్నుడైన ఋశ్యశృంగుని మన  రాజ్యానికి ఆహ్వానించి, మీ కుమార్తె అయిన శాంతను అతనికిచ్చి వివాహం జరిపించండి. ఋష్యశృంగుని పాదస్పర్శతో మీ పాపం ప్రక్షాళనమై, అనావృష్టి పీడ తొలగి, ప్రజలంతా సుఖ శాంతులు పొందగలరు. అయితే, విభాండకమహర్షి ఆశయానికి విరుద్ధంగా ఋష్యశృంగుని మన రాజ్యానికి తీసుకురాగలిగే ధైర్యం మాకు లేదు. కానీ ఇందుకు మార్గాంతరం వుంది.

ఋష్యశృంగునకు తపస్సు, స్వాధ్యాయనము, వనవాస జీవితము తప్ప మరేమీ తెలియవు. ముఖ్యంగా స్రీలను చూసిగానీ, విషయవాంఛలను అనుభవించిగానీ ఎరుగడు. కనుక, వయో, రూప, లావణ్య, విద్యాచతురులైన వారాంగలను ఈ కార్యానికి నియోగించితే వారు తమ  సౌందర్యంతో ఋష్యశృంగుని ఆకర్షించి మన రాజ్యానికి తీసుకుని రాగలరు’’ అని సలహా ఇచ్చారు. రోమపాదుడు వారి సలహాను అమలు చేయించాడు. సర్వాంగ సౌందర్యనిధులైన వారకాంతలు ఋష్యశృంగుని ఆశ్రమానికి సమీపంలో నివాసం ఏర్పరచుకుని, తగిన సమయం కోసం ఎదురుచూస్తూ కాలం గడుపుతున్నారు. అరణ్య జీవనమేగానీ, నాగరిక జీవనం ఎరుగని ఋష్యశృంగుడు, ఒకరోజు ఆ వారకాంతలను చూసాడు. సౌదర్యశోభితులైన ఆ వారకాంతలు మధురగానం చేస్తూ, ఒయ్యారాలు ఒలకబోస్తూ, నర్తిస్తూ కనిపించారు. ఋష్యశృంగుని మనస్సులో ఏదో తెలియని చిన్న కదలిక అలలా  కదిలింది. గుండె లయతప్పింది. అది గమనించిన ఆ వారకాంతలు చిరునవ్వుల పువ్వులు జల్లుతూ ఋష్యశృంగుని సమీపించి: ‘‘ ఓ బ్రాహ్మణోత్తమా! నీవెవరు? నీ జీవన విధానమేమిటి? జనశూన్యమైన ఈ ఘోరారణ్యంలో ఏల ఒంటరిగా సంచరిస్తున్నావు? ’’ అని ప్రశ్నించారు.  ‘‘నేను విభాండకమహర్షి కుమారుడను. నా పేరు ఋశ్యశృంగుడు. మీరంతా నా ఆశ్రమానికి  వచ్చి నా ఆతిథ్యం స్వీకరించి నన్ను కృతార్ధుణ్ణి చెయ్యాలి’’ అని అర్దించాడు. ఆ వారకాంతలు అతని ఆశ్రమానికి వెళ్ళి, అతని ఆతిథ్యం స్వీకరించి, ప్రతిసత్కారం అంటూ అతనిని కౌగలించుకుంటూ, తమతో తెచ్చిన మధుర పదార్ధాలను, వింత ఫలాలను అతనికి అందచేసి  ఆ నెరజాణలు అతని వద్ద సెలవు తీసుకుని వెళ్ళిపోయారు. వారు వెళ్ళిన దగ్గరనుంచీ ఋశ్యశృంగుని మనస్సు మనస్సులో లేదు. ఆవేదనతో ఆ రాత్రంతా నిద్రలేకుండా గడిపాడు. మరునాడు త్వరత్వరగా అడుగులు వేస్తూ ఆ వారకాంతల నివాసం చేరాడు. అతని కోసమే  ఎదురుచూస్తున్న ఆ వారకాంతలు, ఋశ్యశృంగుని కౌగిలించుకుని ‘‘స్వామీ! మీ రాకకోసమే  ఎదురు చూస్తున్నాం. మీరు కోరగానే మీరిచ్చిన అతిథి సత్కారం అందుకున్నాం. అలాగే మీరుకూడా మా ఆశ్రమానికి వచ్చి, మా ఆతిథ్యం సీకరించాలి’’ అని కోరారు. ఋశ్యశృంగుడు వారి అభ్యర్ధనను చిరునవ్వుతో అంగీకరించి వారిని అనుసరించాడు.

ఆ వారకాంతలు తీయతీయని మాటలతో అతనిని కవ్విస్తూ, ‘‘ఇక్కడే మా ఆశ్రమం’’ అంటూ ఋశ్యశృంగుని అంగరాజ్యం తీసుకువచ్చారు.  ఋశ్యశృంగుడు అంగరాజ్యంలో ప్రవేశించగానే, ఆకాశం కారుమేఘావృతమై, కుండపోతగా వర్షం కురవడం ప్రారంబించింది.  సంతృప్తిచెందిన రోమపాదుడు, ఋశ్యశృంగునికి స్వాగతమర్యాదలు జరిపి, అతిథి సత్కారాలు చేసి ‘‘మహాత్మా! ప్రజాక్షేమం కోసం మిమ్ములను ఈ విధంగా తీసుకునివచ్చినందుకు క్షమించండి. మీ రాకతో నా రాజ్యం సుభిక్షమైంది.’’ అని తన కుమార్తె శాంతను అతని చూపిస్తూ ‘‘ ఈమె నా కుమార్తె శాంత. పరమప్రశాంత చిత్త. ఈమెను తమ భార్యగా స్వీకరించి నా వంశాన్ని తరింపచేయండి’’ అని అర్ధించాడు.  ఋశ్యశృంగుడు చిరునవ్వుతో అంగీకరించాడు. విభాండకుడు వారి వివాహానికి అంగీకరించాడు. శాంత, ఋశ్యశృంగుల వివాహం రంగరంగ వైభవంగా జరిగింది.

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Raja Yoga

The fire of Yoga burns the cage of sin that is around a man. Knowledge becomes purified and Nirvana is directly obtained. From Yoga comes knowledge; knowledge again helps the Yogi.

He who combines in himself both Yoga and knowledge, with him the Lord is pleased. Those that practice Mahayoga, either once a day, or twice a day, or thrice, or always, know them to be gods. Yoga is divided into two parts. One is called Abhava, and the other, Mahayoga. Where one's self is meditated upon as zero, and bereft of quality, that is called Abhava. That in which one sees the self as full of bliss and bereft of all impurities, and one with God, is called Mahayoga. The Yogi, by each one, realizes his Self. The other Yogas that we read and hear of, do not deserve to be ranked with the excellent Mahayoga in which the Yogi finds himself and the whole universe as God. This is the highest of all Yogas. Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi are the steps in Raja Yoga, of which non-injury, truthfulness, non-covetousness, chastity, not receiving anything from another are called Yama. This purifies the mind, the Chitta.

Never producing pain by thought, word, and deed, in any living being, is what is called Ahimsa, non-injury. There is no virtue higher than non-injury. There is no happiness higher than what a man obtains by this attitude of non-offensiveness, to all creation. By truth we attain fruits of work. Through truth everything is attained. In truth everything is established. Relating facts as they are this is truth. Not taking others' goods by stealth or by force, is called Asteya, non-covetousness. Chastity in thought, word, and deed, always, and in all conditions, is what is called Brahmacharya. Not receiving any present from anybody, even when one is suffering terribly, is what is called Aparigraha. The idea is when a man receives a gift from another, his heart becomes impure, he becomes low, he loses his independence, he becomes bound and attached. The following are helps to success in Yoga and are called Niyama or regular habits and observances; Tapas, austerity; Svadhyaya, study; Santosha, contentment; Shaucha, purity; Ishvara pranidhana, worshipping God.

Fasting, or in other ways controlling the body, is called physical Tapas. Repeating the Vedas and other Mantras, by which the Sattva material in the body is purified, is called study, Svadhyaya. There are three sorts of repetitions of these Mantras. One is called the verbal, another semi verbal, and the third mental. The verbal or audible is the lowest, and the inaudible is the highest of all. The repetition which is loud is the verbal; the next one is where only the lips move, but no sound is heard. The inaudible repetition of the Mantra, accompanied with the thinking of its meaning, is called the "mental repetition," and is the highest. The sages have said that there are two sorts of purification, external and internal. The purification of the body by water, earth, or other materials is the external purification, as bathing etc. Purification of the mind by truth, and by all the other virtues, is what is called internal purification. Both are necessary. It is not sufficient that a man should be internally pure and externally dirty. When both are not attainable the internal purity is the better, but no one will be a Yogi until he has both. Worship of God is by praise, by thought, by devotion. We have spoken about Yama and Niyama. The next is Asana (posture).

The only thing to understand about it is leaving the body free, holding the chest, shoulders, and head straight. Then comes Pranayama. Prana means the vital forces in one's own body, Ayama means controlling them. There are three sorts of Pranayama, the very simple, the middle, and the very high.

Pranayama is divided into three parts: filling, restraining, and emptying. When you begin with twelve seconds it is the lowest Pranayama; when you begin with twenty-four seconds it is the middle Pranayama; that Pranayama is the best which begins with thirty-six seconds. In the lowest kind of Pranayama there is perspiration, in the medium kind, quivering of the body, and in the highest Pranayama levitation of the body and influx of great bliss. There is a Mantra called the Gayatri. It is a very holy verse of the Vedas. "We meditate on the glory of that Being who has produced this universe; may He enlighten our minds."

Om is joined to it at the beginning and the end. In one Pranayama repeat three Gayatris. In

all books they speak of Pranayama being divided into Rechaka (rejecting or exhaling), Puraka (inhaling), and Kumbhaka (restraining, stationary). The Indriyas, the organs of the senses, are acting outwards and coming in contact with external objects. Bringing them under the control of the will is what is called Pratyahara or gathering towards oneself. Fixing the mind on the lotus of the heart, or on the center of the head, is what is called Dharana. Limited to one spot, making that spot the base, a particular kind of mental waves rises; these are not swallowed up by other kinds of waves, but by degrees become prominent, while all the others recede and finally disappear. Next the multiplicity of these waves gives place to unity and one wave only is left in the mind. This is Dhyana, meditation. When no basis is necessary, when the whole of the mind has become one wave, one formedness, it is called Samadhi. Bereft of all help from places and centers, only the meaning of the thought is present. If the mind can be fixed on the centre for twelve seconds it will be a Dharana, twelve such Dharanas will be a Dhyana, and twelve such Dhyanas will be a Samadhi. Where there is fire, or in water or on ground which is strewn with dry leaves, where there are many ant hills, where there are wild animals, or danger, where four streets meet, where there is too much noise, where there are many wicked persons, Yoga must not be practised. This applies more particularly to India.

 Do not practice when the body feels very lazy or ill, or when the mind is very miserable and sorrowful. Go to a place, which is well hidden, and where people do not come to disturb you. Do not choose dirty places. Rather choose beautiful scenery, or a room in your own house, which is beautiful. When you practice, first salute all the ancient Yogis, and your own Guru, and God, and then begin. Dhyana is spoken of, and a few examples are given of what to meditate upon. Sit straight, and look at the tip of your nose. Later on we shall come to know how that concentrates the mind, how by controlling the two optic nerves one advances a long way towards the control of the arc of reaction, and so to the control of the will. Here are a few specimens of meditation. Imagine a lotus upon the top of the head, several inches up, with virtue as its centre, and knowledge as its stalk. The eight petals of the lotus are the eight powers of the Yogi. Inside, the stamens and pistils are renunciation. If the Yogi refuses the external powers he will come to salvation. So the eight petals of the lotus are the eight powers, but the internal stamens and pistils are extreme renunciation, the renunciation of all these powers.

Inside of that lotus think of the Golden One, the Almighty, the Intangible, He whose name is Om, the Inexpressible, surrounded with effulgent light. Meditate on that. Another meditation is given. Think of a space in your heart, and in the midst of that space think that a flame is burning. Think of that flame as your own soul and inside the flame is another effulgent light, and that is the Soul of your soul, God. Meditate upon that in the heart. Chastity, non-injury, forgiving even the greatest enemy, truth, faith in the Lord, these are all different Vrittis. Be not afraid if you are not perfect in all of these; work, they will come. He who has given up all attachment, all fear, and all anger, he whose whole soul has gone unto the Lord, he who has taken refuge in the Lord, whose heart has become purified, with whatsoever desire he comes to the Lord, He will grant that to him. Therefore worship Him through knowledge, love, or renunciation. "He who hates none, who is the friend of all, who is merciful to all, who has nothing of his own, who is free from egoism, who is even minded in pain and pleasure, who is forbearing, who is always satisfied, who works always in Yoga, whose self has become controlled, whose will is firm, whose mind and intellect are given up unto Me, such a one is My beloved Bhakta. From whom comes no disturbance, who cannot be disturbed by others, who is free from joy, anger, fear, and anxiety, such a one is My beloved. He who does not depend on anything, who is pure and active, who does not care whether good comes or evil, and never becomes miserable, who has given up all efforts for himself; who is the same in praise or in blame, with a silent, thoughtful mind, blessed with what little comes in his way, homeless, for the whole world is his home, and who is steady in his ideas, such a one is My beloved Bhakta." Such alone become Yogis. 

There was a great god sage called Narada. Just as there are sages among mankind, great Yogis, so there are great Yogis among the gods. Narada was a good Yogi, and very great. He traveled everywhere. One day he was passing through a forest, and saw a man who had been meditating until the white ants had built a huge mound round his body so long had he been sitting in that position. He said to Narada, "Where are you going?" Narada replied, "I am going to heaven." "Then ask God when He will be merciful to me; when I shall attain freedom." Further on Narada saw another man. He was jumping about, singing, dancing, and said, "Oh, Narada, where are you going?" His voice and his gestures were wild. Narada said, "I am going to heaven." "Then, ask when I shall be free." Narada went on. In the course of time he came again by the same road, and there was the man who had been meditating with the anthill round him. He said, "Oh, Narada, did you ask the Lord about me?" "Oh, yes." "What did He say?" "The Lord told me that you would attain freedom in four more births." Then the man began to weep and wail, and said, "I have meditated until an ant hill has grown around me, and I have four more births yet!" Narada went to the other man. "Did you ask my question?" "Oh, yes. Do you see this tamarind tree? I have to tell you that as many leaves as there are on that tree, so many times, you shall be born, and then you shall attain freedom." The man began to dance for joy, and said, "I shall have freedom after such a short time!" A voice came, "My child, you will have freedom this minute." That was the reward for his perseverance. He was ready to work through all those births, nothing discouraged him. But the first man felt that even four more births were too long. Only perseverance, like that of the man who was willing to wait aeons brings about the highest result. 

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Stages in human life span

The human life span is divided into four ashrams. These are Brahmacharya, Grahasta, Vanaprastha and Sanyasa. The Vedas define a specific purpose for each ashram.

According to Vedic philosophy the human life span is divided into four stages known as ‘ashrams’. The word ashram means shelter implying that the person takes shelter successively in each of the four stages during his life’s journey. These ashrams are Brahmacharya, Grahasta, Vanaprastha and Sanyasa. The Vedas define a specific purpose for each ashram and offer specific instructions to be followed in each ashram. The overall movement from ashram to ashram facilitates the merging of the jivatma (individual soul) with the paramatma (universal soul or God), which is the purpose of life.

In those days people was healthy and well trained, intellectually well developed, they know the purpose of life and they know the “Dhrama” of the life. However in now a day’s we are all well developed people and we don’t have that much of time to fallow or to learn good things, because Good is always has bitter taste.

Brahmacharya: (Age between 12 to 24 yrs)  

In our vedic culture from the age of 0 to 12 years is strictly for playing, this stage is called coumara. The Brahmacharya (celibate studenthood) the primary duties of a person who is in this stage of life are studying the Vedas and serving one’s guru (teacher) well. He has to live on alms that are obtained through begging . During this period the person is supposed to live a celibate life (Brahmacharya means celibacy) because sexual activities were thought to have an adverse effect on the learning process. Till a few decades back, celibacy till marriage was the norm in India. In rural India it still is. However in urban areas the incidence of premarital sex is increasing, largely under the influence of the west. When this stage of life if over, there are two options that are available to the individual. In rare instances, he may desire to devote the rest of his life to studying and meditation. Such a person is known as naishthika. More commonly, individuals wish to step into the next stage of life, an individual who does so is known as an upakurvana.

Grahasta:(Age between 24 to 48) 

The second stage of life is garhasthya (householder stage). A householder’s primary duties are serving guests, performing sacrifices, donating alms, worshipping the gods and keeping the sacred fire burning in the house at all times. In cases where the householder is absent from the house, these functions are to be performed by his wife or sons, or even by his priest. A householder must not also forget to study a little bit of the Vedas every day. The householder stage is superior to the other three stages of life. The reason is that the alms provided by a householder are the means of sustenance for individuals who are in the other three stages of life. It encourages the enjoyment of a material life, including sexual pleasures with one’s spouse. The householders have the responsibility of bringing up their children in the same way that their parents brought them up.  A householder may be one of two types. He may be a sadhaka, in which case his chief obsession is that of satisfying his friends and relatives. Alternatively, there may be a householder who is udasina. This means that he is not really interested in his wife, his sons or in the acquisition of material wealth. His chief obsession is that of being freed from the bonds of the world.

Vanaprastha: (Age between 48 to 60) 

The third stage of life is vanaprastha (forest dwelling stage). The man no longer takes part in the commercial activities, such a person retires to the forest and lives on fruits and roots. He studies the Vedas, performs tapasya (meditation) and observes religious rites. One should never embark on a forest-dwelling stage unless one’s mind is ready for it. This also means that one must have had sons. Without sons to carry on the line, it is not recommended that a householder venture out on the forest-dwelling stage. There are two types of forest-dwellers. The first type consists of individuals who primarily devote themselves to worshipping the gods and performing religious ceremonies. Such an individual is known as a tapasya, because he does do some tapasya. But there are individuals who devote themselves entirely to meditation. Such a person is known as a sannyasika, since there is very little of difference between him and a sannyasi (hermit). Ofter completion of vanaprastha at the age of 60 men and woman return to the home and celebrates the shasti purthi on completion of 60 years age of the male It marks completion of half the years of one's lifetime as in Vedic Dharm. 120 years is considered the life span of a human being. The sixtieth year in one’s life is a significant milestone, memorable turning point, a touching reminder of the rich, mellowed life that would unfold in the years to come. In Gruhasthu stage the marriage is only to accomplish the physical things.

Sanyasa (hermithood):

The fourth and final stage of life is sannyasa (hermithood). Such individuals spend all their time in meditating. They beg food for a living. It is not proper to become a hermit unless one’s mind has achieved detachment from the world. There are two types of hermits. The first type consists of those who are trying to realise the true nature of the atman (human soul). Such a person treats all other individuals as he would treat himself and is known as a yogi, but there are also hermits who go through intense meditation so as to attain the supreme wisdom. Such a person is known as a parameshthika.

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అష్టావక్రుడి కథ

అష్టావక్రుడి కథ విష్ణు పురాణంలో చెప్పబడింది అష్టావక్రుడి తల్లి తండ్రులు ఉద్దాలక మహర్షి చెల్లెలు అయిన  సుజాత
మరియ ఏకపాద మహర్షి.

ఏకపాద మహర్షు ల వారు చాల  శిష్యులకు  విద్యాభోధ చేస్తుండే వారు. ఐతే వారు బాగా విజ్ఞ్యన వంతులు  కావాలని  కొంచం  కటినంగా ఉండేవారు  మద్య మద్యలో శిక్షగా   వారిని విరామం లేకుండా  చదివిస్తూ ఉండేవారు.

ఒక రోజు ఏకపాదులు మరియు సుజాత  భోజనం చేసి మాట్లాడుకుంటుండగా సుజాత  గర్బస్త శిశువు ఏకపాదుడి తొ "మీరు శిష్యులను విరామం లేకుండా చదివిస్తున్నారు అందు వల్ల వారు అన్న పానీయాలు మరియు విశ్రాంతి లేక బాధ  పడ్తున్నారు " అని అన్నాడు అది విన్న ఏకపాదుడికి  కోపం వచ్చి "నాకే బుద్దులు చెప్తావా? నువ్వు అస్టవంకరలతొ  జన్మింతువు గాక" అని శపించాడు.

ఆ రోజుల్లో వరుణ పుత్రుడు అయిన వంది అనే వాడు తనను శాస్త్ర వాదం లో గెలిచె వాడె లేదు అని విర్ర వీగుతూ ,తనను గెలిచిన వాడికి అపార ధన రాశులు ఇస్తా అని, ఓడి పొతే వాదించి ఓడి పోయిన పండితులను తన గృహం లో జల దిగ్బంధం లో ఉంచుతానని దండోరా వేయించాడు. అలా చాల మంది పండితులు ధనం కోసం ఆశపడి వంది -వరణుడి  గృహంలో జల బందీలుగా అయ్యారు .

ఇది విన్న ఎకపాదుడు వందిని ఓడించి ధనం  తెచ్చుకోవాలని  వెళ్లి, వాదంలో ఓడిపోయాడు  దానితో వంది అతన్ని కూడా జలదిగ్బoదం  లో పడ వేసాడు. ఆశ్రమం లో సుజాత అష్టావక్రుడికి  జన్మనిచ్చిoది. మేన మామ ఉద్దాలకుడినే తన తండ్రిగా బావించేవాడు అష్టావక్రుడు. ఉద్దాలకుడికి ఒక కుమారుడుండె వాడు అతడి పేరు అశ్వకేతు .

అశ్వకేతు ఒక రోజు చిన్న తనం వళ్ళ తెలీక , తన తండ్రి ఉద్దాలకుడి వాళ్ళో కూర్చున్న అష్టావక్రుడిని తోసేసి "మా నాన్న ఒళ్ళో ఎందుకు కూర్చున్నావ్-పోయి మీ  నాన్న వళ్ళో కూర్చోపో" అని అన్నాడు. అష్టావక్రుడు ఏడుస్తూ వెళ్లి తన తల్లిని అమ్మ " నాకు నాన్న ఎవరు అని అడిగాడు. అపుడు సుజాత  ఎకపాదుడు-వంది వృత్తాంతం వివరించింది.

అప్పుడు  అష్టావక్రుడు జనక రాజు సభ కు వెళ్లి వంది ని ఓడించాడు. వంది సిగ్గుతో చితికి పోయి అపార మైన ధనముతో పటు ఇంకా నీకు ఏమ్కవలో కోరుకో అని అడగగా , జలదిగ్బంనదంలో  ఉన్న తన తండ్రి తో పాటు అందర్నీ విడిచి పెట్టమని కోరి , తన తండ్రి తో ఆశ్రమానికి వెళ్ళిపోయాడు. 

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