Nava Durga and Navaratri

 Hari Aum.

There are four 'Navaratris' or 9 night festivals that are celebrated each year to worship the Divine Mother. These occur in spring, summer, autumn and winter (the autumn festival, known as 'Sharad Navaratri' is the most popular and widely-known).

Tomorrow is a highly auspicious day in the Vedic calendar-- it is New Year's day based upon the lunar calendar. It is also the first day of the spring Navaratri (known as Chaitra Navaratri).

From the perspective of jyotisha (or Vedic astrology), this day is suitable to begin new spiritual and material endeavours. It is said that any new venture started on this day (that is based upon dharma/ righteousness) is blessed with success.

It is a perfect day for the worship of the Divine Mother. She has numerous wonderful names and forms. And She can be worshipped in any of these during Navaratri. However, this festival is associated with the worship of nine special forms of Durga, known as 'Nava Durga' ('nava' means 'nine' in Sanskrit). 

As we are about to enter this extremely auspicious period, let us contemplate these nine beautiful forms of the Divine Mother. These are as follows:

1. Shailaputri: the first day of Navaratri is associated with Shailaputri ('Shaila' means 'peak' and 'putri' means 'daughter' in Sanskrit). This is another name for the incarnation of Durga as Parvati-- the daughter of the peak or the Himalaya mountain King. 

She is depicted as holding a trident in Her right hand, and a lotus in Her left. These respectively represent Her actions to destroy evil and grant blessings. 

2. Brahmacharini: the second day of Navaratri is associated with Brahmacharini. This is the form of the Divine Mother immersed in spiritual practice. She represents the power of devotion and penance. 

She is the Goddess of renunciation, who gives up everything to attain Shiva. Intent upon Him, She engages in constant recitation of His well-known mantra (the panchakshara). 

She holds a japa mala (prayer beads) in Her right hand, and the kamandalu (water pot of an ascetic) in Her left. She is known as 'Tapasvini', the embodiment of tapas. She was also called 'Aparna' by the rishis in the forest when She gave up eating leaves ('parna') that symbolise material Nature (a name that indicated Her dedication to spiritual austerities).

3. Chandraghanta: the third day of Navaratri is associated with Chandraghanta. This is a form of the Divine Mother in union with Shiva. She wears the crescent moon in Her hair symbolising their unity (this is traditionally associated with Him). 

This is a fierce form of the Divine Mother, golden in colour and holding various divine weapons, along with a lotus and prayer beads. She adopts this form when Shiva appears in His fierce form (leading Him to then adopt a gentler aspect!). 

This form of the Mother is associated with strength and courage. She grants fearlessness and protection to Her devotees.

4. Kushmanda: She is the deity of the fourth day of Navaratri. She is the Goddess of light and of Creation, and is particularly associated with the sun. She represents love, warmth, vitality and healing. 

In Her hands, She holds various weapons and also two pots filled with honey and 'amrita' (divine nectar). Worship of Mother Kushmanda is performed for physical health and mental peace. She is also associated with fertility, childbirth and spiritual awakening (spiritual rebirth). 

She governs the 'anahata chakra' in particular and Her worship is said to cleanse and heal this chakra or spiritual energy centre.

5. Skandamata: This is the Goddess in the form of the Mother of Kartikeya. She is worshipped on the fifth day of Navaratri.

As a result of the union of Shakti with Shiva, a son (Kartikeya or Skanda) is born. Skandamata represents the maternal aspect of the Goddess--She holds the baby Skanda in Her arms. 

As She rules the 'Vishuddha chakra' located at the level of the throat, Her worship is said to grant clarity in communication and better self-expression. She gives the ability to resolve disputes through diplomacy rather than aggression and is thus associated with harmony and peace (both within the family and in society). She also gives mental clarity and wisdom. 

(Those who worship this form of the Mother are also said to gain the blessings of Her son, Skanda. He is a powerful form of the Divine associated with the granting of protection and destruction of all evil). 

6. Katyayani: The Mother in this form is the Goddess of justice. She is worshipped on the sixth day of Navaratri.

She assumed this form to destroy the ego, represented by the asura (demon) known as Mahishasura. She is the Goddess at war, extremely fierce and intent upon the destruction of evil.

Her worship is said to remove all obstacles in material and spiritual life. She is traditionally worshipped by unmarried girls seeking a suitable partner.

She governs the 'ajna chakra' (located in the region of the space between the eyebrows) and is thus associated with granting intuition and spiritual wisdom, and the ability to perceive truth (beyond the illusion of the material universe).

7. Kalaratri: This form of the Divine Mother is worshipped on the seventh day of Navaratri. She resembles Mother Kali in that She is as black as night ('Kala' means 'black' and 'ratri' means 'night' in Sanskrit), has long, wild hair and is wrathful. She hold weapons in Her hands, and is associated with the destruction of the lower aspect of our nature (represented by the asuras 'Shumbha' and 'Nishumbha').

She governs the seventh chakra, located at the crown of the head, known as the 'sahasrara' (that is said to resemble a lotus with a thousand petals). Her worship is associated with the total and complete annihilation of the lower ego and with the attainment of enlightenment or realisation of one's true spiritual nature as being one with Truth or God.

She is said to grant the ability to overcome even the most testing of obstacles, the capacity to break negative habits (including recovery from addictions).

Like other fierce forms of the Mother, Her worship is said to grant protection from danger, destruction of evil and suffering. 

She is known as Shubhankari, the auspicious One as Her worship is said to grant overall success and wellbeing in life.

8. Maha Gauri: She is worshipped on the eighth day of Navaratri. She represents the polar opposite of Kalaratri, being of a radiant white colour, the embodiment of peace and serenity. 

She is particularly associated with the power of compassion and forgiveness, and through these, the attainment of harmony within the family and society. She is worshipped for emotional healing, and the removal of all negativity. 

The Mother in this form is depicted as the embodiment of all virtue and purity, the One who grants spiritual strength.  Like Kalaratri, She too is associated with the sahasrara chakra, symbolising the attainment of spiritual consciousness.

9. Siddhidatri: She is worshipped on the ninth day of Navaratri. She holds a conch shell (representing wisdom including sacred sounds/ mantras), weapons in the form of the discus/chakra and mace (representing the destruction of ignorance/evil) and a lotus (representing the granting of divine blessings. Note- these four are also associated with the form of Narayana/ Vishnu). 

She represents the culmination of spiritual endeavour, the attainment of spiritual consciousness, the removal of all ignorance. She is the giver of spiritual abilities or 'siddhis' (which are naturally bestowed once the lower nature is completely transmuted into the divine). She represents balance between the material and spiritual aspects of life. 

She is also associated with the famous 'Ardha Narishvara' form. In this form, Shiva and Shakti assume a single divine form, with the right half depicting the form of Shiva and the left half the form of Shakti. This form represents  the state of balance of the masculine and feminine energies within oneself, the balance of Purusha/ Spirit and Prakriti/matter. 

This completes a brief description of the nine beautiful forms of the Divine Mother, each associated with a particular day of the Navaratri festival.

Please see below for some useful links related to this subject:

1. Mantras and prayers for Navaratri worship including of the Nava Durga forms:

https://greenmesg.org/stotras/durga/

2. Recitation of some famous mantras of the Nava Durga:

The beautiful Nava Durga stothram

https://www.youtube.com/watch?v=PgDAbk_6nzY

Mantras for each of the Nava Durgas

https://www.youtube.com/watch?v=2IK-ZlZUEck&list=PL0NTVBK7D46YKMH5cGLoBiKuQC5AOWfJp

Let us pray to the Nava Durga forms of the Divine Mother during this Navaratri for spiritual and material wellbeing for ourselves, our families, our society and the world at large. The above mantras and prayers, as well as the Navarna mantra, would be suitable to recite during this time.

Om Sri Durgayai Namah.

Om Namah Shivaya.

Om Namo Narayanaya.

Hari Aum Tat Sat.

A drop of water in the ocean

 Hari Aum.

Hope all readers are well and your sadhana is going to plan. In March 2017, I wrote a post in which I described the legend of Sri Rama and the squirrel who tried to help Him build a great bridge. The message of the story is that the tiny, minute efforts of each one of us matters-- there is a cumulative effect with regard to spiritual practice-- this is the view of our Gurus. 

"Why bother chanting mantras for world peace?", one might ask. There is an endless appetite for war on our planet, and we are so small-- what can we really do? And, we may wonder, is God listening when we chant, and does He really care? The answer is that our prayers can bring peace, and yes, of course, God does listen and respond to us (even when we feel unsure).

We are each a small drop of water in this ocean of life on our planet. We jointly make up the consciousness on our planet. When there is a lot of thought of war, anger, fear and hatred (as unfortunately is the case currently), the entire collective consciousness on our planet is said to undergo a downward shift-- towards rajas and tamas, the negative aspect of Nature. This becomes a self-perpetuating cycle (as the saying goes, 'violence begets violence).

Let us, therefore, chant for peace, for an increase in sattva or positive, divine energy on our planet. Even if we are tired, unmotivated, uninterested and fed-up, let us chant a mantra (such as the ashtakshara Om Namo Narayanaya) daily, at least for a short while be it only 5 or 10 minutes, for peace. 

The cumulative effect of our chanting will be positive-- this will help to counter some of the violence currently being unleashed on our planet. Whether we feel good, bad or indifferent, let us chant. Because chanting the name or mantra of God has an immensely purifying and positive effect (as the name and mantra of God is one with God). And let continue this, at least until the current escalation of violence in the Middle East settles down.

On that note, I am going to go off and do some mantra chanting. 

Before I conclude, though, I want to say one thing to any twin souls out there who are reading this (including my own if they are here). Some people say that we have a capacity to work together spiritually to create some good on this planet. We are certainly not special in any way, however there is a view that (like many others), we have come here to this planet with a specific spiritual job, i.e. to perform a specific spiritual service as a form of worship of the Divine.

I feel my task, aside from working towards my own spiritual growth and performing my usual material duties, is to encourage mantra chanting for world peace (based upon the positive benefits that I have myself felt from reciting the ashtakshara mantra).  

And, therefore, with regard to my own twin (if they are here), I want to say this: 

Based upon events that have occurred in recent years, I believe that you are on a spiritual journey as I am. I also believe that my Guru supports our connection and that he would want us to chant/pray for world peace (based upon any spiritual tradition, not necessarily the yoga one). (We do not have to be in the same place physically for this-- we can do this wherever we are). 

I would really appreciate it, therefore if you could pray or recite a mantra or do some sort of spiritual practice of your liking every day (if you are not doing this already) specifically for peace on our planet. And, if you would be open to chanting the ashtakshara mantra daily for five minutes or more, that would be excellent (though any prayer from any spiritual tradition would be equally good). 

I somehow believe that the effects of us both chanting will be greater than either one of us alone; there is usually a potentiating effect when twin souls both perform a spiritual practice and I feel this would be helpful in the current circumstances on our planet. I feel you have a spiritual task to perform here too. And, if you are my twin as you seem to be, then perhaps we have a similar task-- i.e. just doing some simple mantra chanting/prayers for peace. So, wherever you are, I'd be grateful if you could do this. 

(By the way, I am going through a phase where I feel tired and drained spiritually-- though I do still keep up my daily mantra practice-- and for some reason, intuitively, I currently feel like handing over the baton of spiritual practice to you. I feel that you need to power our joint spiritual growth now (as I've been at it for a while; you may very well have been too). 

It is said that, when one twin soul performs a spiritual practice, it has a direct beneficial effect on both themselves and their twin-- I, therefore, feel that I want your help in the manner described at this stage in spiritual life (no 3D contact is required for this; please just do a daily spiritual practice if not doing this already).

(This naturally is my higher mind, not the lower one, talking! The lower mind, being a sceptic, doesn't believe in any of this of course!).

May God bless all of us with spiritual growth and inner peace, and may all conflicts on this planet be calmed as soon as possible.

Om Namo Narayanaya. Om Namo Narayanaya. Om Namo Narayanaya.

Hari Aum Tat Sat. 

A play: Conversation between the higher and lower mind part 2

 Hari Aum.

Om Namo Narayanaya. Om Sri Durgayai Namah. 

Om Durgam devim sharanamaham prapadye.

Around three-and-a-half years ago, I wrote a play on the conversation between the higher and lower self/mind (link at end of this page). Today, I'd like to continue that conversation.

Higher mind: sitting quietly and contemplating spiritual matters, including the various twists and turns in spiritual life. 

Lower mind: "Hello! We need to speak urgently about our spiritual life!"

Higher mind: "Sure, no problem. What's the issue?"

Lower mind: "What's the issue?! You've got to be kidding me! Last time we spoke, I'd agreed to let you do a moderate amount of mantra japa and bhajan in exchange for some concessions on sweets and suchlike. It's been working out ok between us since then-- I've been feeling a bit better and been more cooperative with you. I'm very concerned though by the way unexplained things are happening in our spiritual life."

Higher mind: "I didn't realise that you were interested in spiritual life--that's great! What is the unexplained stuff you're concerned about?"

Lower mind: "Well, you told me that you would be doing mantra japa and karma yoga and all the usual stuff. It's been hard on me to tolerate all that but I've coped with it patiently for years.”

“I'd like to know what's been going on lately though! What's all this twin soul nonsense? I don't like it at all! Make it go away! I find all this talk of astral stuff very unnerving!”

“I like the 3D world, the solid, 'real' world of waking consciousness. It's nice and familiar. There are scientific laws that operate here and we've studied some of them. I like science. It makes feel me comfortable.”

“On the other hand, I don't like all this talk of energy, astral stuff, nadis and chakras. What nonsense! Why are we having astral experiences now? What was the need for that?”

“Your Guru showing up in dreams was a bit odd but ok. But what's all this stuff about meeting a so-called twin soul in dream? It's downright freaky! It really scared me! I don't approve. I want that stuff to stop completely! Never again, I tell you! Cut them off, I say!"

Higher mind: "Well, I've explained the energetic anatomy to you already. You know perfectly well that there are three layers of the human being-- physical body, energy body and causal body. You can't have one without the other (while being physically alive). And, as spiritual life progresses, various experiences occur in each of these layers. It's part of the process.”

“With regard to a twin soul, well, it seems we have one. That's pretty much all that there is to say about it. It's a creation of the universe for spiritual growth apparently. I suggest we accept it. That would be the sensible way forward. Go with the flow sort of thing!"

Lower mind: "Go with the flow! You must be joking-- I'm not going with any flow! Especially not with this twin soul nonsense. 

You ought to be ashamed of yourself. Gallivanting about with a 'twin soul' in the astral realm of dreams-- and, that too, as a married individual-- the sheer horror of it! 

I sometimes wonder whether you've swapped places with me-- am I the higher mind now, having to remind you of the importance of virtue, and are you the lower one? Honestly!"

Higher mind: "I'm not 'gallivanting' with anyone in the astral realm! The universe is doing something and we are just a part of it. I'm not going to fight the universe-- let things unfold the way they must.”

“This twin soul thing seems to be something that others have also experienced. Their experiences are very similar to ours, if not identical in certain aspects.”

“We should, therefore, keep an open mind, study this subject and learn about it. Figure out how this fits into our spiritual life- instead of pretending it's not happening and burying our head in the sand. Denial of reality is not spirituality! Surely you can see that."

Lower mind: "What of the ethics? You've been ranting on about the importance of yogic ethics in spiritual life all this while! What about them? How do the yogic ethics apply here-- I'd like to see how you explain that! Shame I say, it's a terrible shame, this entire thing! A complete disgrace! A mess! Horrific, just horrific!"

Higher mind: "The yogic ethics are very much being practiced here-- truth, love and all the rest. What's the issue? This is not a straightforward journey-- surely, that should be obvious to you by now. This is a spiritual path. We're dealing with kundalini, karma, chakras, cleansing and all sorts! Not easy I agree-- but spiritual life is not easy, you ought to know that by now!"

Lower mind: "I am deeply upset, I tell you! This twin soul thing does not fit with social norms. The whole set-up is laden with karma and is really off-putting! It's a recipe for trouble, total disaster. Run from it like the plague, I say! Do not touch it with a ten-foot barge pole!"

"My advice to you, if you'll listen for once, is to cut the cord. That's right, you know how the pranic healers cut cords-- we've done that course. Just cut the bond, and the problem will be fixed! We will have some much-needed peace.”

“You keep saying all the twin souls got activated some years ago and there's been some serious turmoil in the so-called 'collective'. Well, it's time for a bit of peace, I say! Cut the cord and be done with it!"

Higher mind: "I'm sorry you're upset. Everyone on this spiritual journey gets upset at one stage or another. It's sort of designed to be that way.”

“We’ve already tried your running idea-- for years! That didn't work so well in the end, now did it? It's quite common to run, and most (if not all) twin souls do run-- but eventually, most people realise there's not much sense in it. Because, you clearly cannot run from yourself! Or 'cut the cord' from yourself for that matter!"

Lower mind: "What do you mean, 'run from yourself'? The twin soul and we are definitely not the same! They are nothing like us! We're two different people--entirely different. We look different, we sound different. We are entirely, 100 per cent different! How dare you suggest we're the same and stuck with them for life? That's complete nonsense and I will not accept it!"

Higher mind: "Well, I'm still in the process of understanding this connection so I don't yet have all the answers! But, there does seem to be an astral connection. In that sense, at least, we are a sort of interconnected unit within which energies seem to flow-- this includes thoughts and feelings. This may be a reason for the 'mirroring' aspect of this journey.”

“We may not be exactly 'the same', but there appears to be a pretty intense, energetic connection nonetheless. The astral layer of our being, the chakras, seem to be interconnected. There also seems to be some possible telepathy for many people who experience this connection."

Lower mind: "Telepathy?! That's it--I knew this spiritual stuff was going to get us into trouble one day! That's the sort of thing that people with mental health issues talk about! We're headed in that direction, this stuff is seriously weird.”

“Too much meditation is bad for the brain and mind-- makes one bonkers! I knew this day would come! We should have lived a normal life. It's not too late, I tell you. Stop reciting the mantra and contemplating the Divine from this day onwards-- it's totally unhealthy!"

Higher mind: "The yogis do quite openly accept that there are various dormant functions of the mind that naturally become active as a result of meditation over a period of time. It may feel weird, but it's actually pretty normal in a way.”

“Science is also increasingly finding evidence of telepathy-- not just between humans, but even between animals. In the coming years, all of this stuff will probably become pretty normal in our world and not so weird anymore!”

“Twin soul telepathy seems to be an experience that many have had. We've experienced it too-- whether you like it or not, it's simply a fact. Just get used to it!"

Lower mind: "I refuse to 'get used' to anything that's not fully proven by science! I also refuse to accept anything that does not fit with the traditional way of life-- in society and even spirituality! I can't stand anything that's new and unexplained-- it really freaks me out! This telepathy, astral stuff and dream conversations and so on really alarm me!"

Higher mind: "I understand. Not easy for anyone to deal with stuff like that. But it is a part of spiritual life to keep an open mind, and to allow the universe to guide us. I believe the mantra chanting keeps us in touch with our Guru and the Divine. It also helps us attune ourselves to the will of the Divine. That's a very important part of spiritual life."

Lower mind: "I just cannot shake off the guilt aspect of this connection. The shame of it. Being married to one person, and having this sort of energetic connection with somebody else-- both in the waking and dream state! It's a total disgrace, I tell you! A matter of deep shame!”

“I know virtually all twin souls tend to have this issue-- but it's just disgusting! So unethical! I'm supposed to be the 'lower mind' and even I can see this is not at all in accordance with the 'yogic ethics' you keep talking about! I shudder with shame and horror at it! It is totally at odds with our scriptures. This will surely lead to a spiritual downfall.”

“I literally weep at the sheer spiritual downfall we have experienced as a result of this connection! I never imagined in a million years that it would come to this!”

“The ideal spiritual, married woman according to the yoga tradition is a 'pativrata'-- a loyal, faithful wife like Anasuya or Sita! Not a Pingala or Ahalya! The shame of it, I cannot bear it!”

“Your Krishna has betrayed you. He's ruined you like He ruined the original 'Vishnupriya' (He created similar trouble for her too in a way!). Woe betide us, we are totally undone!"

Higher mind: "Yes, this is very difficult, I agree. Can't blame you for finding it disturbing. Most people on this journey do face the same difficulty, to be fair.”

“It's not as simple as you describe though—it’s a lot more complex. In a higher sense, I guess what it comes down to is that this is not really about a connection with 'someone else'. It's about a part of us, if you see what I mean.”

“Is it shameful to love oneself? All aspects of oneself? Both of us, the higher mind and the lower mind, come from God. The astral body comes from God, the connection of this astral body with that of the twin's astral body also comes from God.”

“The twin soul, in a sense, is a part of oneself-- at least, on an astral level. So, twin soul love is not really loving 'someone else'-- ultimately, it is about loving oneself. It is not a crime to love and be kind to oneself, is it? 

It is actually quite healthy and perfectly in line with yogic ethics. The yogis recommend being loving and accepting of ourselves as we are, however the universe has made us. If we cannot love and accept ourselves, how can we hope to love anyone else?”

“I can see the dilemma though-- when there are different external manifestations, even when there is a level of oneness on an astral and soul level, it can be very tricky to understand and accept the situation.”

“But, ultimately, that is what this is. The last time you and I chatted in 2022, we talked about how both you and I are a part of the same God. We may be 'higher' and 'lower' mind, but we are part of one Supreme Being or God. You had said you did not like me seeing you as my enemy and that I had no right to do that-- you were right.”

“I would suggest you start to see the twin soul in the same way. Just like you and I are part of one being, the higher and lower mind of the twin soul is also a part of us (and not an enemy).”

“It is pretty weird, I accept, and it will take quite some time to fully digest and understand this situation. But I hope you can now start to see where I'm coming from when I say that this is part of our spiritual journey and we need to be open to where the universe guides us."

Lower mind: "I will never surrender to the universe for the sake of union with a so-called twin soul! I signed up to this spiritual journey for the sake of union with God, because you said that would bring us peace. This twin soul journey is nothing but trouble-- I will never, ever surrender to unite with such a person in any way, shape or form! Let me be very clear on this! Say what you please, but I never will surrender!"

Higher mind: "Hmmm. Ok. Nobody is asking you to 'surrender' anything for the sake of union with any twin soul. I feel 'acceptance' is a better word than 'surrender'. There's no harm in accepting life as it is though, is there?”

“Accepting the will of God is very healthy in spiritual life. It brings peace, healing and joy."

Lower mind: "I'm not fully convinced by what you've said. But I accept that running away from the twin soul and trying to cut them off hurts like hell and frankly doesn't work for us twin souls who've tried it. It's a pretty dumb option from that perspective. And we're not stupid to keep hurting ourselves!

I don't like any of this, but, I definitely want some peace in life.”

“I'm very angry with God and the universe for putting us and other twin souls through this hell-- but I will accept His will as that seems like the only sensible choice.”

“Every now and again, I reserve my right to rant and rave at this connection and at God for creating this. You've got to allow me at least that much! 

I've put up with all your mantra sadhana and what not, and now this! It's been just terrible! I will need to vent my feelings periodically, I tell you!"

Higher mind: "Ok, no worries, you can vent your feelings to me when you need to! Totally understandable! I know none of this is easy and I really appreciate your patience with this entire process."

Lower mind: "When is this going to end? Tell me that!"

Higher mind: "Wait and see, let the universe decide the path of each one of us. In the meantime, can we please carry on with the mantra japa and other spiritual practices? That really is the only sensible way forward!"

Lower mind: "Fine! This is the worst experience ever, and I'm really annoyed, but ok. I suppose it's the only option!"

And, there we have it! That is the nature of the higher and lower mind in many twin souls, the inner battle that many of us go through. Not particularly easy-- but then, no spiritual path is. We just have to keep going. :)

Om Namo Narayanaya.

Hari Aum Tat Sat.

P.S. This is the link to the previous conversation between the higher and lower mind.

https://mantrayoga.blogspot.com/2022/10/a-play-conversation-between-higher-and.html

Bala Kanda Part 15: Sorrow at the palace

 Hari Aum.

Om Sri Ramaya Namah.

Let us continue the story of the Ramayana written by sage Valmiki. Before I go any further, I want to say that I personally find it quite hard to read the Ramayana from the part of the exile of Rama. I know the story since childhood-- it is not new to me. But this is the first time that I am reading the original text and translation. 

And the trouble is that Valmiki is too good a poet and author-- while reading his work, one effectively finds oneself in the world of Sri Rama, and the characters come to life in the mind's eye. He describes every thought, every feeling, every look, every movement, every little detail beautifully and poetically.

As many of us know, this story is filled with tragedy. For the greater part of it, the good are tormented while evildoers rejoice. Yes, evil is defeated in the end, but not before the good suffer greatly. Therefore, it is not an easy story to read.

 And so, despite knowing the story, I found myself welling up many times last evening when I read the next section in full (and I still have to keep a box of tissues to hand while I type this!). As I do not enjoy reading and writing about the next bit (one of the most depressing sections), I am going to write this as briefly as possible (but without skipping anything essential to the story).

So, let us carry on from where we left off-- we are at the palace of Kaikeyi. She and Dasharatha have spent the entire night in conflict over her two wishes.

When morning dawned, Sumantra, the King's closest minister arrived to greet him and provide an update regarding the arrangements for the coronation of Sri Rama. Everything was ready. Everyone was ready. There was great rejoicing in the streets and homes all over Ayodhya. People could not wait to celebrate this day.

On entering the room where King Dasharatha was present, seated on a couch next to Queen Kaikeyi, the minister noticed that things seemed strangely amiss. The King looked most unwell; he was unable to even speak to the minister. 

Kaikeyi spoke for the King-- she ordered Sumantra to bring Rama to them. The minister hesitated (as he was used to only accepting orders from the King) and Dasharatha then reluctantly requested him to bring Rama.

Sumantra left and travelled through the city to the palace of Rama. Recognising him as the King's key minister responsible for arranging the coronation, people everywhere greeted him with joy. He entered the magnificent palace of Rama and was taken to a room where he found Him seated on a couch next to Sita. They were delighted to see each other and exchanged affectionate greetings. 

The minister then told Rama that King Dasharatha and Queen Kaikeyi had requested His presence at their palace. Telling Sita that they likely wished to discuss details related to the upcoming coronation, Rama left saying that He would soon be back (during this conversation, He praised Kaikeyi saying she always had His best interests at heart and that she surely wished to bless Him on this auspicious day). 

Seemingly unaware of the events about to occur, He travelled with Sumantra to meet Dasharatha and Kaikeyi. Lakshmana, the faithful shadow of Rama, accompanied Him to their father's palace. 

As they rode in their chariot, through the ornately decorated city, people were tremendously happy and excited to catch sight of Rama. There was much waving, exchanging of greetings and loud cheers of celebration.

Upon Rama entering the room of the palace where His father was present, He saw the King looking utterly wretched and miserable. Unusually, His father did not rise and greet Him affectionately-- he only managed to say "Rama" with eyes filled with tears. Rama was very worried upon seeing His father in this painful condition.

What was the  matter, He asked Kaikeyi. Was the King angry or upset with Him? Had He accidentally done something to offend him?

Kaikeyi replied stating that Dasharatha was neither angry nor offended. She told Rama that the King had promised her two wishes years ago after she had saved in life in battle. She now wanted those wishes and offered to tell Him what they were if He would provide His support. She declared that it was vital for Rama to help His father to keep his word and uphold the truth at all costs.

Rama, hearing these words, immediately agreed. How could she even doubt His resolve, He asked. Of course, He would carry out his father's bidding. He would naturally do everything in His power to uphold the truth, to uphold righteousness/dharma. 

She had but to tell Him what she desired and it would be done. Thus, Kaikeyi was satisfied. 

She then told Rama what she wanted. She wanted Him to leave without delay for the Dandaka forest, far away from Ayodhya. She instructed Him to cast aside His royal attire and adopt the appearance of an ascetic wearing clothes made of tree bark and deerskin, and with matted locks of hair. Declaring that she desired Him to remain in the forest for fourteen years, she told Him to leave as soon as possible.

In place of Rama, she said that her son, Bharata, should be crowned as King that very day. The arrangements that had been made for Rama's coronation, should be used for his brother. These were her two wishes. 

The King was miserable, she said, due to her asking him for these wishes that were not favourable towards Rama. This was the reason for his inability to even look his son in the face, let alone speak with Him.

Rama did not flinch even slightly at the words of Kaikeyi. He merely bowed and said that He would do everything to ensure that the truth was upheld. Assuring the Queen that His father's promise would not be broken, He said that He would leave the kingdom that very day.

Kaikeyi was delighted upon Rama's acceptance of her wishes. Saying that she would send messengers forthwith to bring Bharata back from the palace of his maternal grandfather in Kekeya, she urged Rama to depart at once. There was no need for Him to remain in Ayodhya any longer, she said. 

As she spoke these unpleasant words, the misery of the King deepened. He had appeared to be in a daze, a sort of semi-conscious state, throughout the conversation between Kaikeyi and Rama. He now sighed a few times saying "How shameful! How painful!" and appeared to slip in and out of unconsciousness. 

Rama then told Kaikeyi that she had greater authority over Him than His own father and that it pained Him that she had not directly told Him of her wishes. He would have carried them out if she had done so; there had been no need to involve His father. 

Stating that He had no desire for material wealth, and that He was devoted to dharma/righteousness in the same way as the rishis (sages), He vowed that He would certainly leave Ayodhya that very day and as soon as possible. However, He requested her to allow Him a short time to say goodbye to His mother, Kausalya, and His wife, Sita.  

Rama then said that Kaikeyi should ensure that as King, Bharata, would serve the country well, by protecting it from internal conflict and external aggression. His brother should also serve their aged father well. This, He said, was the eternal code of dharma. 

Hearing these words of Rama, King Dasharatha was unable to speak due to grief and only shed bitter tears. Rama then bowed at the feet of the King and Queen, went around them as a mark of respect, and left their presence. As He left, other members of the royal household, who had heard the news, shed tears, and Dasharatha felt even more wretched hearing them weeping.

On leaving the palace, there was no change in Rama's demeanor-- He appeared calm and cheerful and gave no external indication of the events that had just taken place. His brother, Lakshmana, who had also now learned of Kaikeyi's wishes, was filled with grief and rage. With eyes filled with tears, he followed Rama as He travelled to the palace of Kausalya.

On arrival at His mother's palace, Rama found her in excellent spirits, performing worship to Vishnu for His welfare. She was invoking the Divine to bless her son with good fortune in His upcoming role as King.

Upon Rama informing her that there was a change of plan, and that He was to leave that very day for the Dandaka forest (which was known to be filled with ferocious wild animals and birds, and fearful asuras) and remain there in exile for fourteen years, Kausalya was consumed with grief. Feeling faint, she lay down, and Rama spent some moments speaking reassuringly to help her recover. 

Then there was a painful conversation between mother and son. Kausalya made every possible attempt to persuade Rama to stay. She told Him that she felt unsafe at the palace without Him, as Kaikeyi had always been hostile towards her and the King had done little about this. It was only Rama who was her comfort, she said. With Him gone, life at the palace would be unbearable.

If He would not stay, then she would go with Him to the Dandaka forest. However, she asked Him to consider the wishes of the rest of His family and the people of Ayodhya-- they would all be deeply unhappy in His absence. Stating that she had equal authority over Him as His father,  Kausalya said that she would not give Him her consent to leave. 

Rama replied affectionately but firmly, stating that He had to leave for the forest to uphold His father's word and the principle of truth (which was the essence of righteousness). He could not rule as King based upon a broken promise, He said. Reassuring her, He said that He would be back after fourteen years to serve His family and kingdom. He said that He could not take her to the forest with Him as her place was by her husband, His father.

Lakshmana had been silently witnessing all these events and masterfully controlling his feelings so far. However, hearing the pleas and sobs of Queen Kausalya, he could bear it no longer!

Exploding with fury, he expressed his frustration and rage at the sheer injustice of the events that had unfolded. Declaring that Kaikeyi was a wicked woman, and that their father was weak and likely senile, he stated that he would ensure that Rama was crowned King that very day. Rama alone, he said, was most suited to the role and the people wanted Him and nobody else!

Declaring that his valour and strength were dedicated to protecting his brother, Rama's interests, Lakshmana stated that his sharp arrows would put to death anyone who stood in the way-- even if it was a member of the family! He would not remain silent and helpless in the face of such utter nonsense, he said! 

When Rama replied saying that the change of circumstances was simply His destiny and that this needed to be accepted, Lakshmana retorted that the brave did not helplessly accept destiny. They fought it tooth and nail where necessary, he said-- and he was not afraid to fight for his brother's rights, for justice! Under no circumstances, should Rama leave for the forest and allow the wicked Kaikeyi to have her way, he declared.

Rama, however, remained adamant. Telling Lakshmana that he should abandon thoughts of violence towards anyone, He stated that He must uphold the truth. He would leave for the Dandaka forest that day-- now only Sita remained to be informed.

Queen Kausalya, realising that her son would not change His mind, gave in and blessed Him. She performed some prayers for His safety and protection in the forest and said that she would await His return. Rama went around His mother as a mark of respect and, bowing at her feet, left for His own palace to give the news to Sita.

To be continued....

Om Sri Ramaya Namah.

Hari Aum Tat Sat.

Parvati and Shiva Part 2: Love and loss

 Hari Aum.

Om Namah Shivaya.

Om Sri Durgayai Namah.

Let us continue from the previous post on the Lila of Parvati and Shiva as described in the ancient scripture known as the Shiva Purana.

Himavan bowed and agreed to Shiva's request to be left undisturbed to meditate. He returned home to his palace and stated that nobody was to disturb Shiva in the Himalayas. Only he and Parvati would be permitted to go there to serve Him.

Taking Parvati with him one day, Himavan went to meet Shiva. He explained that his daughter desired to serve Him, accompanied by two of her attendants, for example by providing food and water; this would earn them much spiritual merit, he declared!

Shiva then looked at Parvati whom, He noted, was the very personification of beauty. She clearly had the power to shake even the most austere sage out of his meditation!

He therefore closed His eyes, and drew His consciousness firmly within. Then, addressing Her father, He declared that an ascetic's abode was certainly not a suitable place for a young woman! He told the mountain King that he was welcome to serve Him if he wished, but his daughter was not to be permitted anywhere near Him.

Hearing these words, King Himavan politely asked Lord Shiva the reason for His refusal to permit his daughter to serve Him. Was She unworthy of serving Him, he enquired. What was the reason for Shiva's refusal?

Shiva replied to the mountain King, stating that it was well-known amongst ascetics, that women were the source of all delusional attachment and misery! By contact with a woman, worldliness would grow, detachment would be destroyed and one's spiritual practices would be sullied! As an ascetic, a woman was of no use to Him at all. He definitely did not want Parvati anywhere near Him, He declared!

Hearing these emphatic words of Lord Shiva, the mountain King felt greatly dismayed and uncomfortable. He did not know what to say and fell silent.

Parvati, however, hearing these words of Shiva, replied in a clear voice. Telling Him that there were two principles in the universe, ever in union and inseparable, She asked Him what He was trying to achieve by His meditation. 

Stating that He was Purusha (the abstract, nameless, formless universe devoid of all qualities), She declared that She was Prakriti (the created universe with names, forms and qualities). Beings with name and form, including Him (as the saguna Brahman, God with name and form), included Prakriti, and were inseparable from Her. 

When this was the truth, how, She asked, did He imagine that He would be able to carry on meditation in separation from Her?

Shiva, amused and pleased by Her reply, declared that He was the abstract Brahman and was perfectly contented this way. He had no need for Prakriti, He stated. They continued their conversation for some time, speaking sweetly and persuasively to each other, but neither gave in! They remained firmly convinced by Their own views!

Finally, Shiva laughingly declared that She could come to serve Him if She wished this so greatly, but He would remain immovable, and immersed in the abstract consciousness within. (Note- in this conversation, Shiva describes Vedantic philosophy, while Parvati explains the principles of the Sankhya school of thought-- these are two key systems of yogic philosophy).

Accompanied by Her two attendants, Parvati visited Shiva daily as He meditated in the snowy Himalayas. She performed many rituals of worship including pujas and so on, sang devotional songs dedicated to Him and chanted His holy names. Shiva noted Her worship and told Himself that He would accept Her only when there was no trace of ego remaining in Her. She would need to perform significant spiritual penance for this, He thought.

(Note- the Gurus say that this worship of Shiva by Parvati is a very important metaphor for the worship of God/Paramatma by the individual soul/jivatma. We realise our oneness with God, when we give up our individual ego or sense of separation from Him/the universe).

Days and months passed and there was no sign of Shiva leaving His path of asceticism. There appeared to be no inclination towards Parvati nor any wish to marry Her.

The devas were greatly dismayed and distressed by this, as Tarakasura continued to cause suffering in the cosmos. When would Shiva and Parvati unite for the benefit of the universe and produce a son who would be their protector, they wondered!

Finally, in desperation, Indra, King of devas, summoned, Kama, the extraordinarily handsome demi-god of sensual desire. Kama arrived at Indra's court, accompanied by his exquisitely beautiful wife, Rati, who was the embodiment of sensual pleasure.

Kama, who had a very haughty temperament, told Indra that his power exceeded that of anyone else in the universe. He held a divine bow made of sugarcane and five arrows made of celestial flowers (each arrow represented one of the five senses). He was the origin of sensual desire between creatures in the universe. 

Declaring that nobody could withstand his power, he told Indra not to be disconsolate-- he would solve the problem! He would create sensual desire in the mind of Shiva to make Him desire Parvati and marry Her! A child would be born in no time at all, he said reassuringly, and the monstrous asura would thereby be vanquished! 

Indra, feeling cheered by the confident words of Kama, immediately instructed all the devas to assist the demi-god of desire and his wife, in their efforts. They were to visit Lord Shiva while Parvati was present and do the needful. There was no time to waste, declared the King of demi-gods!

Accordingly, Kamadeva hastened to the snowy abode of Lord Shiva and prepared to perform the work assigned to him! He began by unleashing the power of nature-- spring! 

In the cold and lonely cave, celestial flowers of great beauty bloomed filling the air with wonderful scents. Beautiful birds appeared and began to sing sweetly, while bees buzzed with a pleasant humming sound. 

Smiling at his enchanting wife, Rati, Kama prepared himself to shoot a flowery arrow to create passion in the mind of Shiva. 

He was initially dismayed to see no chink in His armour—Shiva appeared to be completely cut off from the world. At that moment, Parvati appeared and Kama himself, was completely enchanted. As the Mother of the universe, She was so beautiful that no words could be found to describe Her.

As Parvati approached Shiva, filled with love and longing, He briefly emerged from His meditation. Kama was delighted, seeing a perfect opportunity and immediately struck Shiva with a flowery arrow of sensual desire.

Seeing Parvati of flawless beauty, Shiva now began to muse upon Her charming appearance. What an exquisitely beautiful, shapely form! What a marvellous creation! He reflected that She appeared to be absolutely perfect in every way-- she was the embodiment of all beauty in the entire universe!

Suddenly, He stopped Himself. Realising that He was feeling sensual desire, He reflected that this was quite extraordinary! There must be a reason for this occurrence! Looking around, He saw Kama holding his bow, having just released another arrow at Him!

Lord Shiva's face underwent a complete transformation at the sight of Kama. His serene, pleasantly smiling countenance was replaced by an expression of immense fury! From the space between His eyebrows, in the centre of His forehead, from the mystical 'third eye', a great flame suddenly issued forth! 

This terrible fire engulfed the entire sky and covered everything, creating fear amongst all beings. In a state of terrible panic, the devas rushed to Shiva to placate Him. As they arrived, they saw the mystical fire converge upon Kama, whose body was instantly reduced to ashes. 

Seeing this, Rati, the wife of Kama was plunged into grief which caused her to faint, while the demi-gods attempted to soothe and revive her. The devas lamented greatly at the fate of Kama and pleaded with Shiva to revive him. They begged for forgiveness for attempting to destroy His meditation.

Hearing their pleas, Shiva declared that He was pleased with them and blessed them. Reassuring Rati, He said that she would be reunited with her husband in the future. During the avatar of Narayana as Krishna, Kama would be born as His son, Pradyumna. Rati would also take birth on Earth at the same time and events would unfold in such a way that they would again be husband and wife. Much relieved, the devas venerated Shiva and departed for their heavenly abode. 

Shiva, having blessed them all, now suddenly disappeared. He had decided to meditate elsewhere in more tranquil surroundings!

Parvati, observing these dreadful events, had felt deeply distressed. One moment, it had seemed that Shiva was warming to Her, He had looked at Her with love and affection-- and then He had suddenly become furious, reduced Kama to ashes and vanished! She could not understand what the matter was!

She felt severe pain at the separation from Him and feeling greatly upset, returned home. When her father and family heard of the horrific events that had unfolded, they tried in many ways to soothe and console Her. However, She remained inconsolable with grief at what had occurred. Eating, sleeping, walking, talking-- there was no company, and no activity that could alleviate Her pain. The pain that had ensued as a result of the disappearance of Shiva. 

Finally, after some time, Narada appeared. He consoled Parvati, telling Her that there was no doubt that She would be united with Shiva. However, the method was not beauty and sensuality, he said, but rather, it was spirituality. 

She needed to perform tapas, severe tapas to please the Lord of yogis. There was no other way, he declared. If She performed this penance, the result was certain. This was the truth, and of this, there was not the slightest doubt. 

Telling Her to abandon all ornaments and wealth, and all sensual pleasure, he advised Her to leave the palace and retire alone to the forests. There She should become the very embodiment of asceticism, the very form of sadhana. She should match Shiva in His tapas-- this and this alone was the way to reach Him.

Parvati, upon hearing these words, felt immeasurably relieved. She had found a way to reach Shiva. She knew that Purusha and Prakriti are always united everywhere in the universe-- this is the infallible truth of the yogis.

To be continued....

Om Sri Durgayai Namah.

Om Namah Shivaya.

Hari Aum Tat Sat.

Parvati and Shiva Part 1: The abode of snow

 Hari Aum.

The auspicious spiritual day (or rather night) of Maha Shivaratri occurs in two days time according to the Vedic lunar calendar. For spiritual seekers, this is one of the most important days in the year. This night is celebrated with great enthusiasm and devotion by yogis all over the globe. 

In 2017, I was fortunate enough to be at the Sivananda Ashram in Rishikesh to attend the celebration and it was a truly beautiful experience. The Vishvanath temple (In Sanskrit, 'vishva' means 'world' or 'cosmos' and 'nath' means 'lord' or 'master'-- this term is used to describe Lord Shiva) at the Ashram is one of the most wonderful temples I have visited (and I have been to many both in India and outside!). 

The temple contains all the main deities of the Vedic tradition including Shiva, Krishna and the Divine Mother. At the end of the morning arati (spiritual ceremony), a set of (automatic!) drums begin to beat and the deep booming sound reverberates all over the Ashram. This usually coincides with the time when the morning homam (adjacent to the main shrine is a room kept especially for the performance of the sacred fire ceremony) is completed. There is a very beautiful spiritual atmosphere created by the combination of the rhythmic chanting of mantras, lighting of lamps, burning of incense and the beating of the drums. 

For Shivaratri, the temple is usually covered and filled with numerous flower garlands (typically marigold; the orange colour represents the fire of tapas, of spiritual austerity). Numerous clay lamps are lit and placed in and around the temple. 

The residents of the ashram (sannyasis/nuns/monks), and visting householders and others, who attend the Shivaratri celebration stay awake all night in worship of Shiva. Every 2 hours or so, a puja is conducted overnight. The Shiva linga (abstract representation of Lord Shiva) is bathed in various materials (including milk, yoghurt, ghee/clarified butter and honey) symbolising the offering of our entire being to Him. The great panchakshara mantra of Lord Shiva, namely 'Om Namah Shivaya' is chanted many times, and various bhajans (or devotional songs) are sung throughout the night. 

People often maintain a fast (to varying degrees depending upon their constitution and health-- some abstaining from all food and drink, while others drink water only or have fruit alone) during the daytime and overnight. The next morning, once the celebrations have been completed, the fast is broken. In our Puranas, it is said that it is particularly easy to please Lord Shiva and obtain His blessing by worshipping Him on this auspicious occasion. 

Please see the link below for a very nice description by my Guru, Sivananda, of the significance of this night and the method of worship performed by devotees:

https://www.dlshq.org/religions/shivaratri/

Why, one might ask, is Shiva in such a particularly good mood on this auspicious day? One of His famous names is 'Ashutosha' meaning 'One who is easily pleased' (indicating His compassionate nature). He is said to always be easy to please (as long as one is sincere about conquest of one's lower nature and adheres to dharma of course!). But, Shivaratri is the night when the benevolent aspect of Lord Shiva is at its peak-- why is this?

Well, the answer lies in an ancient legend described in the Puranas (especially the Shiva Purana) and I will narrate this now. (I will describe the story here as faithfully as possible based upon the writings in the Shiva Purana).

The story begins in the Himalayas. In Puranic legend, it is said that this mountain range is ruled by a divinity (an aspect of the Supreme Being) known as King Himavan (In Sanskrit, 'hima' means 'snow' and this name means 'One who possesses snow'. He is also called 'Himaraja' meaning the 'King of snow'. The word 'Himalaya' in Sanskrit, means the 'abode of snow'). 

This noble King and his wife, Queen Menavati were ardent devotees of Shiva and the Divine Mother. In time, they had two divine daughters-- the first was the Goddess Ganga, She who had the power to purify all who came into contact with her. 

The second daughter, was an avatar of none other than the Divine Mother Shakti or Durga Herself. She was named 'Parvati', meaning 'daughter of the mountain' (The Sanskrit word 'Parvata' means 'mountain'). She was a reincarnation of Sati, the previous wife of Lord Shiva. 

After Sati's departure, Shiva had retired to the snowy peak of Mount Kailas within the Himalayas and plunged deep into meditation. In the meantime, a negative energy (asura or demonic energy) known as Tarakasura had manifested. According to a boon that he had obtained, he could only be defeated by a son born of Durga and Shiva. 

However, as Shiva had now adopted the life of an ascetic, and as His consort, Shakti, was no longer manifest and united with Him, there appeared to be no prospect at all of any son being born to Them. Tarakasura, therefore, gleefully enjoyed tormenting and enslaving beings all over the universe, feeling sure that he would face no danger from the Divine.

Filled with great sorrow and distress, the devas (demi-gods) and other celestials then turned to the Divine Mother. They worshipped Her ardently and prayed to Her to take on an avatar to relieve their distress. Queen Menaka was a great devotee of the Mother and requested Her to be born as her daughter and She agreed.

And so, Durga was born as the daughter of the mountain and came to be known as Parvati. When She manifested, nature became very tranquil and there was a great sense of peace and bliss everywhere. Her parents celebrated with much delight and gave away many gifts away in charity. 

As She grew up into a little girl, She played with Her toys and engaged in games with other children. Her parents, filled with great love for Her, almost seemed to forget that She was none other than the Divine Mother. They treated Her as their own greatly beloved child.

One day, the divine sage, Narada, who was well-versed in a range of subjects (both material and spiritual) paid a visit to the Mountain King. 

After welcoming him with great affection and offering him food and drink, King Himavan asked the sage if he would kindly take a look at the palm of his daughter, Parvati, and predict Her future. The sage was known to be an expert in a number of mystical subjects including astrology and palm-reading. Narada agreed and smilingly took the hand of Parvati and studied it carefully. 

He then made the following pronouncement: "Your daughter, O King, will lead a most blessed life. She will be a source of bliss to all. She shall bring glory to your home. She is filled with countless virtues."

"There is, however, an uncommon line indicating the nature of Her husband. He shall be a yogi, free of desire, and indifferent to honour. He will not have a mother or father. He will wear the attire of an ascetic and His manner shall not be sociable." 

Upon hearing these words describing the future husband of Parvati, Her parents became very upset and anxious. However, She, knowing that these words indicated Shiva Himself, was filled with tremendous joy.

Narada then reassured Himavan that there was no cause for alarm. Parvati, he said, was destined to marry Shiva. The mountain King then asked how Shiva could be expected to marry anyone when He lived the life of a monastic in the mountain. Furthermore, He had sworn never to marry anyone except Sati, who had left Her body years ago. 

How then, he asked, could He possibly be a suitable husband for Parvati? Narada then reminded Himavan that his daughter was none other than Durga Herself-- She had taken on an avatar as Sati in the past, and had now manifested as Parvati.

She would occupy a seat at the side of Shiva for eternity, said Narada, declaring that the love between them would be truly matchless. Hearing these words, Parvati, bent Her head in apparent shyness, and smiled to Herself, while Her parents listened in astonishment.

Himavan and Menaka then bade the sage an affectionate farewell and the King rejoiced greatly. When Parvati grew up, She had a dream of a sage advising Her to perform spiritual austerities to obtain Shiva as Her husband. Her father, too, had a similar dream in which a sage had advised him to support his daughter in Her penance.

In the meantime, Her mother, Menaka, had been feeling that the words of Narada could not possibly be true. She wanted her beloved daughter to have a charming and handsome husband from a noble family. She wanted a conventional home and life for her child and did not at all like the idea of Parvati suffering any hardship while attempting to attain Shiva (the thought of this made her tearful). She, therefore, told Himavan that they should seek a suitable bridegroom for their daughter, who was highly auspicious in every way.

Hearing of her mother's wishes, Parvati told her of the dream that She had had. When Menaka told Himavan of this and brought him to Parvati, he told them both that he too had received the same advice in his dream-- he was to support Parvati in her wish to attain Shiva!

With this in mind, the noble mountain King made his way to the steep, snowy mountain peak where Shiva was immersed in meditation upon the nameless, formless, abstract Brahman. After waiting respectfully for Him to emerge from His meditation, he venerated Him and declared his wish to serve Him.

Shiva smilingly stated that He wished to remain completely alone and undisturbed in meditation. The mountain King should ensure that nobody approached the desolate area where He lived. He still felt tormented by His separation from Sati and meditation upon His true nature as Brahman eased this feeling. All He wanted to do, therefore, was meditate.

To be continued....

Om Sri Durgayai Namah.

Om Namah Shivaya.

Om Namo Narayana.

Hari Aum Tat Sat.

Bala Kanda Part 14: Kaikeyi's two wishes

 Hari Aum.

Om Sri Ramaya Namah.

Let us continue our study of the Ramayana. I wrote the last section in October last year-- the next bit is pretty gloomy and depressing, and one of my least favourite sections of the Ramayana (which is partly the reason for my delay in writing about it). Anyway, this section (like most parts of the Ramayana) has some useful teachings from a spiritual perspective, so let us carry on.

So far in the Ramayana, we have seen Ayodhya prosper. There has been much joy, peace and bliss. This joy was about to increase manifold as a result of Sri Rama being crowned King of Kosala. The kingdom was all decorated like a bride waiting for her groom. Sadly, it was not to be.

In a matter of hours, the fortunes of Ayodhya would be reversed. Hope would turn into despair, joy into sorrow, and peace would descend into chaos. 

 

Let us return to Queen Kaikeyi, the dearest wife of King Dasharatha. She had been persuaded by her maid, Manthara, that it was vital for her son, Prince Bharata, to be crowned King to safeguard both his and her own interests. Kaikeyi was determined to have her way. She lay in wait for the King, filled with anger and doubt with regard to his love for her.

At the end of a long and exhausting day, King Dasharatha went to Kaikeyi's chambers to find repose in the arms of his most beloved wife. He longed to share with her the joyous news of Sri Rama's upcoming coronation the next day. 

When a maid informed him that the Queen was not in her bedchamber, but instead, had entered the 'kopa bhavan' (house of anger) in a state of great agitation, he felt very distressed. Never before had Kaikeyi been absent from her chambers when he had been due to visit.

Feeling that something terrible must have occurred, the King hastened to the kopa bhavan to meet his beloved. When he arrived, he was deeply distraught to find Kaikeyi lying on the floor, her hair dishevelled and her beautiful face stained with tears. (Valmiki describes her in very poetic terms likening her to a lovely nymph who had fallen from Svarga, the heavenly realm of the demi-gods, or like a beautiful doe trapped in a hunter's snare!).

Seeing his wife in such a miserable condition, the King hastened towards her side. Caressing her gently, he attempted to soothe her and discover the cause for her distress. Declaring that she surely could not be angry with him, he enquired who had dared to cause her pain. 

Had somebody insulted or hurt her, he asked-- if so, the individual in question would be severely punished (if necessary, by paying the price of their very life!). If she felt unwell, the palace physicians could be immediately summoned to provide appropriate treatment. 

Proclaiming his great love for her, he declared that whatever the cause of her suffering might be, he would move heaven and earth to alleviate it.

Hearing these sweet and comforting words from her husband, Kaikeyi felt pleased and gratified. Turning to Dasharatha, she addressed him saying that nobody had hurt or offended her. However, she stated that she had a long-cherished desire that she wanted the King to fulfil. Asking him to promise that he would do so, she said that she would reveal her desire to him afterwards. 

Valmiki then says that the King, pierced deeply by the arrows of love and passion, immediately agreed to his adorable wife's request. He had no reason to suspect anything untoward, as the Queen had demonstrated her great love and loyalty towards him time and again over the many years of their marriage.

Lovingly placing her head in his lap, and rearranging her dishevelled hair, the King tenderly said that he swore upon his most beloved son, Rama, and upon his own spiritual merit (gained by the performance of many virtuous deeds) that he would surely carry out her request. 

Declaring his deep love for her, he sought to know her cherished desire, stating that she could rest assured that her will would be undoubtedly be done.

Hearing these words of love and promise spoken by her husband, Kaikeyi was filled with great joy. Invoking the demi-gods and celestial beings, she declared that they should all now bear witness to the promise uttered by her husband, a man who was known to be ever true to his word. 

Then, she explained to him her heart's desire. Did he recall, she asked, of a time many years ago when she had saved his life in battle and he had promised her two wishes in gratitude? Saying that she desired now to avail of these two wishes, she stated that she would end her life if he did not keep his promise.

The infatuated King encouraged her to share with him her wishes, and Queen Kaikeyi then uttered the following words:

"O Ruler of the Earth, O Lord! The boons that you have promised me must now be granted! I shall now tell you what I desire. 

Firstly, I desire that my most beloved son, Bharata, be crowned as King of Kosala tomorrow in place of Rama. 

Secondly, I wish Prince Rama to don clothes made of bark and deerskin, and live the austere life of a hermit in the Dandaka forest. He must remain there for fourteen years, so that Bharata may become fully established as King without facing any opposition. I desire to see Rama departing for the forest this very day.

These are the two wishes that I desire to be fulfilled by you, O King of kings! You know full well that upholding truth is regarded as the highest virtue-- you must therefore fulfill your promise to me, and thus maintain your own glory as well as that of your illustrious ancestors!"

When King Dasharatha heard these cruel words, he was initially filled with disbelief. "Am I dreaming or hallucinating?", he wondered.  As he reflected thus, he began to feel tremendous grief and anxiety. This led him to feel dizzy and unwell, and he briefly lost consciousness. When he regained this, he again experienced severe pain at the thought of Kaikeyi's words.

Then, there ensued a very painful conversation between husband and wife. King Dasharatha remonstrated with Queen Kaikeyi, begging her to reconsider her wishes. How could she think this way, he asked. How could she wish suffering upon Rama who had never harmed anyone. He was the repository of all virtues and had served Kaikeyi even more than her son, Bharata. 

What had come over her, his beloved Queen, who had never hurt him before. It was perhaps a malignant spirit and not her who spoke these wicked words, he declared! It was inconceivable that his own wife could think and speak in this way. 

Falling upon his knees before his wife, and joining his palms in supplication, he pleaded with her to have pity upon him who was deeply distressed.

He would agree to Bharata being crowned King in accordance with her wishes, he said. But, he begged her to spare Rama-- his beloved son should not be sent to live a life of great hardship and danger in the dreaded Dandaka forest.

Dasharatha declared that he would grant her everything he possessed as ruler of the Earth in exchange for Rama being allowed to remain at home in Ayodhya. Rama was his very life breath, he said and he would not be able to remain alive in his absence.

If he sent Rama into exile, everybody would censure him for the unjust and cruel decision. His standing as a just and noble King would be destroyed. In addition, how could he inflict misery upon the noble Princess Sita by separating her from her husband? And what about the people of Ayodhya who longed to see Rama as King? He would be the cause of misery to all by sending Sri Rama into exile and could not bear the idea.

Queen Kaikeyi, however, filled with selfishness and egoism, did not budge. Berating the King severely for attempting to deny her the promised wishes, and thus breaking his word, she asked how he could sacrifice his honour in this way. 

Declaring that she would assuredly consume poison and end her life if Rama was made King, and Queen Kausalya was thus elevated, she repeatedly stated that she would only be satisfied by seeing Rama banished to the forest.

Dasharatha and Kaikeyi continued their exchange for some time, each attempting to convince the other to see their point of view but to no avail. Kaikeyi remained furiously bent upon obtaining her two wishes, while Dasharatha felt great agony and continued to protest against this. 

He declared that he would never agree to her wish to send his son Rama into exile, even if it meant committing the sin of breaking his word and even if she chose to end her life!

Eventually, the two began to speak extremely bitter words to each other. Declaring that they had each been grievously harmed by the other, they lamented that their love had been a terrible deception. Filled with anger and grief, they spent the entire night cursing each other and expressing regret that they had loved and trusted each other during their lifetime.

As dawn broke, completely unaware of these unhappy events, the people of Ayodhya joyously continued the final preparations for the much-awaited coronation of their beloved Sri Rama which was to take place that day.

To be continued soon.....

Om Sri Ramaya Namah.

Hari Aum Tat Sat. 

Laya and tala

 Hari Aum.

A happy New Year to all readers. I hope your new year has started well, especially from the perspective of spiritual life.

In my case, as mentioned in previous posts, natya yoga or dance in particular is currently playing a key role in spiritual life. As a student of Bharatanatyam and Carnatic vocal music, I would like to discuss two key concepts related to these subjects which I feel are closely connected with spirituality and mantra chanting in particular-- namely, 'laya' and 'tala'.

The word 'laya' has many layers of meaning. From a spiritual perspective, laya means the state of temporary dissolution of the individual ego/jiva for example, in the state of deep sleep (when consciousness is withdrawn from the physical/mental layers and rests in the karana sharira or causal body). (Note- this is of course different from samadhi or the permanent dissolution of the ego when one realises one's true nature as being one with the Supreme/Brahman/God).

From a musical perspective, laya refers to the tempo or speed of music. In Carnatic music (and therefore, Bharatanatyam, which is danced to Carnatic music) we have three main types of laya-- 'vilamba' (slow), 'madhyama' (medium) and 'durita' (fast). (Each speed is double the previous one, i.e. medium is double of slow, and fast is double of medium.)

In Sanskrit, the word 'tala' means a 'clap'. However, in Carnatic music, this word indicates a rhythmic cycle to which music is sung or played, and to which the dancer dances (these rhythms are kept by making specific hand movements). There are various talas e.g. of  4, 6, 7, 8, 10 and 14 beats. The most popular and widely used tala is Adi Tala (meaning 'first tala') which is an 8 beat cycle.

Tala is a very intricate topic in Carnatic music and I will not attempt to explain the whole subject here as I am myself still learning (and when you go a bit deeper, it can get quite complicated in terms of the maths involved because each beat can be subdivided in numerous specific ways with regard to the notes that are sung or played). 

The links below provide a nice summary of some of the key concepts of laya and tala in Carnatic music, and some information about Adi Tala:

Laya and Tala

https://www.youtube.com/watch?v=n-60gfzGa1E

Adi tala:

https://www.youtube.com/watch?v=nbKOT4mVxpw

The Paras thillana that my dance classmates are I are currently practicing (for our performance which is due to take place soon) has all three speeds, and a significant portion of our choreography is set to the durita laya or a fast tempo-- this is proving to very challenging for us as beginners! 

To explain further, there are extended sections where 4 steps are performed per beat/second, which means 32 steps in a cycle of 8 beats (it is set to Adi talam)-- and performing this with a decent level of skill requires a lot of stamina and practice! 

However, when we protest to our teacher that we find this too difficult, he only replies saying 'you need to push yourself or there will be no improvement' so we are valiantly plodding on! (He tells us that his role is only 1% and we have to put in 99% of the work to make any progress!) As Krishna says to Arjuna in the Gita, 'Abhyasena tu Kaunteya!' (Keep practicing, Arjuna!) when he complains that controlling the mind is too difficult-- our dance teacher also unfortunately seems to share this view!

One interesting thing about the durita laya, is that the mind has to be completely absorbed in the music and dance to be able to move to the rhythm at this speed. A moment's lapse in concentration, a second of doubt ('Did I make a mistake with that step?), or a moment of uncertainty ('What is the next step in the sequence?!), and one finds oneself completely out-of-rhythm. One needs to be fully present in the moment. 

In this sense, dancing demands intense concentration of mind similar to the practice of seated mantra japa or meditation. It also creates a heightened awareness of our thoughts and feelings, and is a valuable bhakti yoga practice. I truly feel this is an excellent adjunct to the practice of mantra japa. 

As Carnatic music has its roots in Vedic chanting (which has strict rules regarding pronunciation, intonation and metre), it is unsurprising that one has to pay a lot of attention to laya and tala when singing and dancing-- these arts were traditionally associated with temples and places of worship.

(Note- As we know, Vedic prayers require years of training to master the correct Sanskrit pronunciation and intonation. Unlike Puranic mantras, these mantras need to be chanted in a very precise way to produce spiritual benefits (e.g. a long vowel needs to be double the length of a short one). The rhythmic sounds and melodies are said to produce specific effects upon the mind and body. 

Western science has begun to study some of these effects as outlined in this article called the 'Sanskrit effect': https://www.scientificamerican.com/blog/observations/a-neuroscientist-explores-the-sanskrit-effect/). 

I wish all of you a very happy New Year. May the Divine bless us all with spiritual and material progress. May we be ever in rhythm with the universe and Divine will.

Om Namo Narayanaya.

Hari Aum Tat Sat.