Om Name Bhagavata Dattatreya

Dattatreya Jayanti falls during December – January on the full moon day of the month of Margaseersha. His story is told as follows.
Anusuya is quoted as the model of chastity. She was the wife of Atri Maharishi, a great sage and one of the seven foremost seers and sages. She was well established in the Pativrata Dharma, the main elements of which are devotion to husband and regard of him as God himself. She did severe austerities for a very long time in order to beget sons equal to Brahma, Vishnu and shiva, the Hindu Trinity.
Once, Saraswathi, lakshmi and parvati requested their husbands (the Trimurtis) to test the Pativrata Dharma of anusuya, by asking her to give them alms with an unclothed body.
Brahma, Vishnu and Shiva came to know of the austerity and desire of Anusuya. So, they agreed to their wives’ request, as they knew that by agreeing to it, they would also be fulfilling Anusuya’s wish. They put on the garb of Sannyasins and appeared before Anusuya, asking her to give them alms as specified by their wives. Anusuya was in a great dilemma. She could not say “No” to the Sannyasins. And she had to maintain her Pativrata Dharma also, which she would be violating if she appeared naked before men other than her own husband. She meditated on the form of her husband, took refuge at his feet and sprinkled over the three Sannyasins a few drops of water used for washing the feet of her husband. Immediately the Trimurtis were transformed into three babies on account of the glory of her chastity.
At the same time there was accumulation of milk in her breast. She thought that these children were her own and fed them with the milk, in a nude state and cradled them. She was eagerly expecting the arrival of her husband who had gone to have a bath. As soon as Atri Rishi returned home. Anusuya related all that had happened during his absence, placed the three children at his feet and worshipped him. But, Atri knew all this already through his divine vision. He embraced all the three children. They became one child, with two feet, one trunk, three heads and six hands. Atri Rishi blessed his wife and informed her that the Trimurtis themselves had assumed the forms of the three children to gratify her wish.
In the meantime, Narada went to Saraswati, Lakshmi and Parvati and informed them that their Parvati and informed them that their husbands had been turned into children through the power of the Pativrata Dharma of Anusuya and that they would not return unless they asked for their husbands as alms from Rishi Atri. Thus Saraswati, lakshmi and Parvati assumed the form of ordinary women, appeared before Atri and asked for their own husbands as alms. Atri duly honoured the three ladies and with folded palms, prayed to them that his wish and the wish of Anusuya should be fulfilled.
Then, the Trimurtis appeared in their true form before Atri and said, “This child will be a great sage according to your word and will be equal to us, according to the wish of Anusuya. The child will bear the name of Dattatreya.” Saying this they disappeared.
Avadhoot Guru Dattatreya’s father was the second son born out of Brahma’s eye was known as Atri. He was married to the daughter of Kadarma rishi, Anusuya. The couples were great devotees of God and while doing severe penance on the RIKsha Mountain got darshan of unified form Tridev who in return taught them the philosophy of distinction lessens. Maa Anusuiya was embodiment and glory of female species and even Brahma, Vishnu and Mahesh bowed their heads her chastity. She was blessed with a divine son Dattatreya by the grace of trinity form of Para Brahma’s Brahma Vishnu and Mahesh.
The story about Bhagwan Dattatreya is found in almost all Paranas. He always remained in Avadhoot form and was master of Sri Vidya. His first disciple was Parasuram. In Dutt samhita, Kalpasutra of Parasuram and Tripura Rahasya, essence of teachings and knowledge of Bhagwan Dattatreya is recorded. It is widely belived that Dattatreya is still alive who takes morning bath at Varanasi, meditates in Devi temple of Kolhapur begs ‘Bhiksha’ in Mahuripur and takes rest Sahyadri. (According to Dattatreya Vajrakavach Known as Param Aachaya (Suprme master) of Siddha saints. Dattatreya was exponent of Brahma vidya who received education from 24 gurus of nature. Grinar Mountain is regarded as his Siddhapeeth and Dutt Samprsdaya is still found in south India.
1. Dattatreya is sad to be an avatar, an incarnation of Brahma, Vishnu and Shiva. Therefore, one of his names is Trimurtis Avatar.
2. His main teaching is be detached Meditate on the absolute know thyself and be free.
3. Dattatreya is called Avadhuta, the one without clothes. This signifies his Vairagya detachment.
4. Dattatreya is pictured with the cow and the Dogs, symbol of the most and least sacred creatures: Everybody can attain enlightenment.
Birth of Lord Dattatreya
In the course of time, the Gods Brahma-Vishnu-Mahesh took birth in the form of Atri Rishis sons namely Chandra [Moon], Dattatreya and Durvas Rishi. Amongst them, Chandra [Moon] and Durvas wanted to perform tapasya [penance] and hence they left home, assuring Atri Rishi that they would remain in microform in Dattatreya, who was to stay with him.
Thus the attribute less, formless Parabrahma, which had manifested itself in three different forms, integrated again in one form of Lord Dattatreya and enlightened people.
Out of the 24 incarnations of God described in Srimad Bhagawati (a Holy Scripture), the incarnation in the form of "Dattatreya Avadhoot" (Dattatreya the Ascetic) is the sixth one.
Lord Dattatreya - the Ascetic
The typical form in which the Lord Dattatreya appears is that of an ascetic with 3 heads & 6 arms (symbolizing the unification of the three Gods). His whole body is covered with Vibhuti (holy ash). He has an aura of a rising Sun around him and has lustrous Jatta (long hair) tied in a knot over his head. He is dressed in a deer skin and is a radiant and assuring figure for the devotees. His arms are seen to be holding various objects each of which has a spiritual connotation. Thus, he is seen with a Mala (rosary), Kamandalu (holy pot), Damaru (holy musical instrument), Trishul (trident), Shankh (conch) and Chakra (a holy weapon).
A cow behind him represents the mother earth and four dogs at his feet, the four Vedas (the Holiest Hindu scriptures). Lord Dattatreya 'the ascetic', is known to have disciples through the Yugas [cycle of creation], well known among them are Lord Parasuram, Sahasraarjun, Prahlad, Ayu Raja, Yadu, Alarka, Samvarta etc.
Lord Dattatreya 'the ascetic' helps the devotees in times of calamity and also leads them to Moksha (freedom from the cycle of death and rebirth) and hence is worshipped widely by the masses.

Twenty Four Gurus of Guru Dattatreya
1. Earth: Mother earth is my first Guru. I learnt patience and doing good to others from the earth. She taught me to hold those who trample me, scratch me, and hurt me lovingly in my heart, just as she does. She thought me to give them my best, remembering that their acts are normal and natural from their standpoint.
2. Water: My second Guru is water from which I learnt the quality of purity. Water, it is a force that contains life and purity. It cleanses whatever it touches and provides life to whoever drinks it. Water flows unceasingly. If it stops, it becomes stagnant. Keep moving is the lesson I learned from water.
3. Fire: From Fire I learnt to glow with the splendour of self knowledge and austerity. It burns everything, transforming it into flame. By consuming dead logs. It produces warmth and light. Thus, I learnt how to absorb everything that life brings and how to turn it into flame. This flame enlightens my life and in that light, others can walk safely.
4. Wind: I learnt from air to be without attachment though I move with many people in this world. Wind is my fourth guru. The wind moves unceasingly. Touching flowers and thorns alike, but never attaches itself to the objects it touches. Like the wind, I learnt not to prefer flower over thorns or friends over foes. Like the wind my goal is to provide freshness to all without becoming attached.
5. Sky: I learnt from the sky that the self is all pervading and yet if has no contact with any object. This all pervading and all embracing space is my fifty gurus. Space has room for all the Sun, Moon, and stars and yet, it remains untouched and unconfined. I, too, much have room for all the diversities and still remain unaffected by what I contain. All visible objects may have their rightful place within me, but they have no power to confine my consciousness.
6. Moon: I learnt from moon that the self is always perfect and changeless it is only the limiting adjuncts that cast shadows over it. The moon waxes and wanes and yet never loses its essence, totality, or shape. From watching the moon, I learned that waxing and waning rising and falling pleasure and pain, loss and gain are simply phases of life. While rising and falling, pleasure, I never lose awareness of my true self.
7. Sun: Just as a sun reflected in various pots of water appears as so many different reflections, so also Brahman appears different because of the bodies caused by the reflection through the mind. The sun is my seventh Guru. With its bright rays
8. Pigeons: My eight Gurus is a flock of pigeons. I once saw a pair of pigeons with their young birds. A fowler spread a net and caught the young birds. The mother pigeon was very much attached to her children. She fell into the net and was caught. From this I have learnt that attachment is the root cause of earthly bondage. One pigeon fell into a hunter’s net and cried in despair. Other pigeon tried to rescue it and got caught, too. From these pigeons, I learned that even a positive reaction, if it springs from attachment and emotion, can entangle and ensure.
9. Python: My ninth guru is the python who catches and eats its prey, and then doesn’t hunt again for a long time.The python does not move about for its food. It remains contented with whatever it gets, lying in one place from this I learnt to be unmindful of food and to be contented with I get eat. It taught me that once my need has been met, I must be satisfied and not make myself miserable running after the objects of my desire.
10. Ocean: just as the ocean remains unmoved, even though hundreds of rivers flow into it so also the wise man should remain unmoved among all the various sorts of temptations difficulties and troubles. The ocean, which is the abode of the waters. It receives and assimilates water from all the rivers in the world and never over flows its boundaries. It taught me that no matter what experiences I go through in life, no matter how many kicks and blows I receive, I must maintain my discipline.
11. Moth: To control the sense of sight and to fix the mind on the self is the lesson I learnt from the moth. The moth is my eleventh Guru. Drawn by light, it flies from its dwelling to sacrifice itself in the flame. It taught me once I see the dawn, I must overcome my fear soar at full speed, and plunge into the flame of knowledge to be consumed and transformed.
12. Black bee: I take a little food from another house and a little from another house and thus appease my hunger. I am not a burden on the house holder. This learnt from the black bee which gathers honey from various flowers. My twelfth Guru is a bumblebee who takes only the tiniest drops of nectar from the flowers. Before accepting even that much, it hums and hovers and dances, creating an atmosphere of joy around the flower. It not only sings the song of cheerfulness; it also gives more to the flowers than it takes. It pollinates the plants and helps them prosper by flying from one flower one mother to another. I Learned from the bumblebee that I should take only a little from nature and that I should do so cheerfully, enriching the source from which I receive sustenance.
13. Bees: collect honey with great trouble, but a hunter come along and take the honey away easily from this I learnt that it is useless to hoard things. My thirteenth Guru is honeybee who collects more nectar than it needs. It gathers nectar from different sources, swallows it, transforms it into honey, and brings it to the hive. It consumes only a bit of what it gathers, sharing the rest with others. Thus I should gather wisdom from the teachers of all disciplines and process the knowledge that I gain. I must apply the knowledge that is conducive to my growth, but I must be ready to share everything I know with others.
14. Elephant: The male elephant, blinded by lust, falls into a pit covered with grass, even at the sight of a female elephant therefore, one should destroy lust. Once I saw a wild elephant being trapped. A tame female elephant in season was the bait. Sensing her presence, the wild male emerged from its domain and fell into a pit that had been cleverly concealed with branched and heaps of leaves. Once caught, the wild elephant was tamed to be used by others. This elephant is my fourteenth guru because he taught me to be careful with my passions and desires. Worldly charms arouse our sensory impulses and, while chasing after the sense cravings, the mind gets trapped and enslaved, even though it is powerful.
15. Deer: The deer is enticed and trapped by the hunter through its love of music. Therefore, one should never listen to lewd songs. The deer, with its keen sense of hearing. It listens intently and is wary of all noises, but is lured to its doom by the melody of the deer hunter’s flute. Like the deer, we keep our ears alert for every bit of news, rumor, and gossip, and are sceptical about much that we hear. But we become spellbound by certain words, which, due to our desires, attachments, cravings and vasantas (subtle impressions from the past), we delight to her. This tendency creates misery for others and ourselves.
16. Fish: Just as a fish that is covetous of food falls an easy victim to the bait so also the man who is greedy for food loses his independence and easily gets ruined. The fish who swallows a baited hook and is caught by the fisherman. This world is like bait. As long as I remember the episode of the fish, I remain free of the hook.
17. Pingala: There was a dancing girl named pingata being tired of looking for customers, one night she became hopeless. She had to be contented with what traffic she had that day and retired to a sound sleep. I learnt from this fallen woman the lesson that the abandonment of hope leads to contentment. A prostitute who knows that she doesn’t love her customers, nor do they love her. Yet she waits for them and, when they come, enacts the drama of love. She isn’t satisfied with the artificial love she gives and receives, nor with the payment she is given. I realized that all humans are like prostitutes and the world, like the customers, is enjoying us. The payment is always inadequate and we feel dissatisfied. Thus, I became determined nor to live like a prostitute. Instead, I will dignity and self respect not expecting this world to give me either material or internal satisfaction, but to find it myself by going within.

18. Raven: A raven picked up a piece of flesh. It was pursued and beaten by other birds. It dropped the peace of flesh and attained peace and rest. From this I learnt that a man in the world undergoes all sorts of troubles and miseries when he runs after sensual pleasures and that he becomes as happy as the bird when he abandons them. My eighteenth guru is a little bird who was flying with a worm in its beak. Larger birds flew after him and began pecking him. They stopped only when the little bird dropped the worm. Thus, I learned that the secret of survival lies in renunciation, not in possession.
19. Child: The child who sucks milk is free from all cares, worries and anxieties and anxieties, and is always cheerful. I learnt the virtue of cheerfulness from the child. My nineteenth Guru is a baby that cries when it is hungry and stops when it suckles at its mother’s breast. When the baby is full, it stops feeding and nothing its mother does can induce it to take more milk. I learned from this baby to demand only when I really need. When it’s provided, I must take only what I require and then turn my face away.
20. Maiden: The maiden was husking paddy. Her bangles made much noise and there were visitors from her husband’s house to silence the bangles, she removed them, one by one. Even when there were just two, they produced some noise. When she had only one, it did not make any noise and she was happy. I learnt from the maiden that living among many would create discard, disturbance, dispute and quarrel. Thus, I learned that wherever these is a crowed, there is noise, disagreement and dissension. Even among two there might be unnecessary words or strife. The ascetic as the Sannyasin should remain alone in solitude.
21. Serpent: A serpent does not build own hole. For itself, but who rests in holes other creatures have abandoned, or curls up in the hollow of a tree for a while, and then moves on. From this snake, I learned to adjust myself to my environment and enjoy the resources of nature without encumbering myself with a permanent home. Creature in nature move constantly, continually abandoning their previous dwellings. Therefore, while floating along the current of nature, I find plenty of places to rest. Once I am rested, I move on. It dwells in the holes dug in the holes dug out by others. Even so, am ascetic should not build a home for himself. The should live in a temple or a cave built by others.
22. Arrow maker: I learnt from the arrow maker the quality of intense concentration of mind. My twenty second Gurus is an arrow maker who was so absorbed in shaping his arrowheads that the king and his entire army passed without attracting his attention. Thus I learnt from the arrow makes to be absorbed in the task at hand, no matter how big or small. The more one pointed my focus, the greater my absorption, and the greater my absorption, the more subtle my awareness. The goal is subtle, and can only be grasped by subtle awareness.
23. Spider: The spider pours out of its mouth long threads and weaves them into cobwebs. Then it gets itself entangled in the net of its own making. Even so, man makes a net of his own ideas and gets entangled in it. The wise man should, therefore, abandon all worldly thoughts and think Brahman only. My twenty third Gurus is a little spider who built itself a nice cozy web. When a larger spider chased it, it rushed to take refuge in its web. But it ran so fast that it got entangled and was swallowed by the bigger spider. Thus, I learned that we create webs for ourselves by trying to build a safe haven, and as we race along the threads of these webs, we become entangled and are consumed. There is no safety to be found in the complicated webs of our actions.
24. Beetle: The beetle catches hold of worm, puts it in its nest and gives it a sting. The poor worm, always fearing the return of the beetle and sting and thinking constantly of the beetle, becomes a beetle itself. I learnt from the beetle and the worm to turn myself into the self by contemplating constantly on it; thus I gave up all attachment to the body and attained liberation. The king was highly impressed by listening to these enlightening words of lord Dattatreya. He abandoned the world and practised constant meditation on the self. Twenty four Gurus is a worm who was caught by a songbird and placed in its nest. As the bird began singing, the worm became so absorbed in the song in the face of death reminded me that I, too, must develop the art of listening so that I my become absorbed in the eternal sound, nada, that is always within me.

DEATH AND LAST RITES mangaldhanram

A part of the ‘Brahm sutra’ of ‘Safal yoni’
Death and Last Rites For the peace of the Departed Soul
CHAPTER 1
The ‘Aryavart’ landmass, of the earth rotating on its axis and revolving around the sun was enriched with reddish sunrays. In an evening of ‘Asadh’ (fourth lunar month of Hindu calendar), sitting on the ruined bank of the old pond, I was gazing upon the scattered small patches of clouds in the sky reflecting a red hot iron mass. The prolonged shadow on left side had been stretched to a far distance and on right side of sun had further reddened the horizon.
The atmosphere was resonant with chirping of birds flying from one direction to other. The ‘Chakwad’ (cassia) plants were closing their leaves. In the pond in front, blooming louts flower were also gradually shrinking their petals, there water hens and swans were retreating from the midst of the pond towards bank along with their families. Sitting in the lap of goddess nature when I was about to resume the state of tranquility I saw sudharma coming towards me. I thought he would make some queries. Sudharma came and after bowing down to earth before me, made obeisance with folded hands, offered flowers and stood before me. I asked sudharma today you are seen after a long time. What is your curiosity? Guru Dev! The entire word appears to be full of grieved and deluded people who are afraid of death and are ignored by the order of ‘Dharma’. Guru war, although knowing the fact that death is inevitable and it embraces everyone, yet people fail to realise it. With all these curiosities I am present before your lotus feet.
Yes sudharma! Death is preferable to the defiling of the soul (Atma). Although ‘bhakti’ is performed by one and all, the state of delusion still persists. If the illusion is dispelled, our present and future commitments come to an end i.e. ‘Bhagti’ (bhag iti) meaning there is no rebirth.
Look sudharma! That white haired ‘Aadya’ with edentated mouth, wearing tattered clothes with hundreds of patches in it, having a bowed spine, magnificent forehead with a deep line and long arms with a stick in her hand, was questioning me one day, “what do you want to stay? Is it not the same what I have told earlier?” “Yes grandma (Aadya)!” “Say nothing at present. Asked later let destination be reached.” Are you listening sudharma? Sudharma, the old grand Maa (Aadya) was saying, “The soul does depart but its shadowy perception continues to persist for a longer time in the minds of the family members left behind. That soul again descends through solar and lunar rays into the flora. As per its ‘samskaras’, it is consumed by that particular ‘yoni’ (species) for which it is a supreme secret that lies in the hands of ‘Ishwar’ (Almighty). If an infant behaves well up to the age of ten years then it indicates that the ‘Atma’ has come back in the same family. That Atma takes birth in the form of a spematozoan of the semen, a single drop of which is enough for conception. Prior to this, it is not known what type of ‘Atma’ is like to come. Some ‘Atmas’ are such that right from the day of conception they lead to favourable happenings. It is a sign of arrival of noble ‘Atmas’. The arrival of a noble ‘Atma’ in the womb whereby everything becomes favourable depends also on the ‘samskaras’ and the ‘gun dharma’ (virtues) of the concerned parents along with Ishwar’s (God’s) wishes. Amongst all these, the role of mother is predominant because the mother is more like this earth where in the seed germinates and get nourished. Howsoever superior the quality of seed may be, the sprouted seed either dies or lacks a healthy growth if the land is ‘usar’, stony, gritty and is devoid of nutritional elements. Likewise although the process of arrival of the ‘Atma’ and the determination of its virtues and morphological features itself is a supreme secret which lies in the hands of the Almighty, yet there is a definite effect of the nature of surroundings or environment under which mother live during pregnancy period, on the determination of ‘gun adharma’ and form of growing foetus in womb. There is a significant effect of mother’s family background, philosophy of life, temperament, contemplation, religious endurance, her features and adaptability of developing foetus in the womb.
If the mother during period of pregnancy has remained in the proximity of saints and Great men and received their blessings, has faith and belief in their dictums; has lived a faithful, devoted, tension free inherent life, has performed religious rituals with piety, has followed religious scriptures, while respecting all norms has lived a peaceful restrained life; has kept aloof from the shadow and deeds of evil minded people, has not consumed intoxicants; has regulated her dietary habits, speech, behaviour and conduct meaning thereby that she has lived a restrained dedicated life; then the child will definitely be a genius and will be equipped with par excellence penetrating capability (chakravyuh-bhedan) and in the days to come will be ahead in the order of Great men and his appearance form and facial features, complexion etc. Will be in resemblance to be parents, Sudharma. Because with such type of restrained dedicated living the mind of the mother will remain calm and will be devoid of any restlessness during the period of pregnancy. The energy wasted in dealing wills ill effects of the enemies like worthless agility, just etc. Will be conserved and will help in balance growth of the foetus.
Contrary to it, during pregnancy period, if mother is anxious and restless, peevish, aggrieved and tortured is passionate, dwells in the fire of lust and anger day and night, consumes intoxicants, her eating habits and demeanor, are not restrained and she remains a ‘babbler’ wasting time in worth less gossips, then the child taking birth will be physically and mentally weak with a weakened intellect because the aforesaid behaviour and conduct will lead to abnormal biochemical changes in mother’s body during the period of pregnancy. As a result of this, most of her energy, which could have been utilised for proper development of foetus, is lost in van. The weak progenies thus produced would not only be poor in ‘gunadharma’ but also would be a burden on their parents, society and the nation; their tendencies would be deadly and destructive, Sudharma.
The philosophy of life of parents and family members also affects the ‘gunadharma’ and adaptability of progenies to a greater extent. Its importance can be understood by ancient Indian philosophy. It was the impact of their divine philosophy that ‘Kshatriyas’ considered protection as their ‘dharma’, and had been embracing death in the battle fields for hundreds of years and the flames of fire. Certainly there was a divine philosophy in their life inspired by which they considered death as an ‘immortal status’. The duty of the ‘Kshatriya’ was,
“Sastrena Jiva nam Rajno Bhutancapi Raksanam” (The objective of the king’s (‘kshatriyas’) life is the protection of all living being).
As the arrival of some ‘Atmas’ in the womb starts showing good omens, likewise, the arrival of some ‘Atmas’ in the womb give rise to turmoil, inauspicious happening and scarcity. At the dawn of such circumstances, it should be predicted that either the arriving ‘Atma’ is not conceived by the parents with a pure conscience or it is not a noble ‘Atma’. Such is the version of ‘Sarveshwari, Sudharma.
CHAPTER 2
BOUNTY TO THE DEPRAVED
‘It’ is the truth Sudharma! ‘It’ engulfs all living creatures of the world. There is no such householder wherefrom people have not been handed over to ‘it’. And also there is no such person who has not drenched this earth with his tears. Listen Sudharma, everyone has addressed ‘it’ as death. Have not only addressed but have also put all their labour, efforts and wealth so that after going into the lap of death, their dear ones may get peace, this is called as the last rites. You do wish to lead a life with excellent your near and dear onces, but nowadays, a number of factors remind us about the uncertainties of life not only for ourselves but also for our near and dear ones, our son’s and grandson’s. The lives of all those who have departed, those who are leading an active life, does come to an end in the youth hood due to unexpected incidents, criminal activities, squabbles, war or scar city of food materials. In spite of the progress made in the medical field, a large number of diseases claim millions of lives as taxes. Bad company and the pollution of water, air and earth are posing a grave threat to our society today.
Therefore, it is not surprising, Sudharma that harassed by these circumstances many people raise the question whether is this the entire life? ‘Is it possible that the most cherished hope of our life would be fulfilled in the life that will come after death?
‘What in fact happens after the death of a human being? Whether any of its part remains alive? ‘Is it in a conscious state and can see, hear and converse? Is capable to work?’’ Is there anything like pain after death?’’ Is death really a friend or an enemy? Sudharma, undoubtedly, we will be benefited by finding answers to all these questions.
Listen Sudharma, “Does death influence our way of living?” perhaps you would have never pondered over this matter but our lives are affected with or moulded by the view we hold regarding ‘death’. It brings an end to pleasures and the dreams of our lives. It is an absolute certainty and it is also the truth that ‘death’ is inevitable. Because of this it is essential for us to know about ‘death’. It is a fact that death is not a bright future, but it definitely affects the day to day life of a person. Who among us has not felt deep sorrow and immense loss on the death of a dear friend or kith and kin? Untimely demise of a person in a family may entirely change whole way of life of the family, can divest its’ regular income and may cause loneliness and depression for the dependents. Although death is not a pleasant happening, even then it keeps occurring daily which you all will have to face. You can’t postpone some of the works for indefinite period. It might be too late by tomorrow. ‘In what way has this reality influenced you? Do you sometimes feel distressed due to short life span and that’s why try to obtain all those things you desire for, eagerly?
How diversified are the reactions of people regarding ‘death’. For most of the people, death of their wife, husband or children is most agonizing realisation of life. Sudharma, whole emotional set setup of a person remains disturbed for a long time after the death of any of his very dear ones, because it becomes very difficult for human beings to accept reality of death. Therefore, with a wish to perpetuate reminiscence of the departed soul, people perform their last rites as per rituals. This is such an axiomatic fact that among many definitions given about human beings, this definition can also be incorporated that ‘man is such a creature who formally performs last rites of dead ones’. Two types of behaviour regarding dead people are found in human society of this world. People of the first category respect them. The behaviour or viewpoint of those who fear the dead is self established, but the second behaviour which is of respect and worship, its self establishment without fear is impossible. For example, if these who respect and worship the dead, asked to go to crematorium or graveyard at night them they get horrified. This is because they are not ‘Aughars’, Sudharma! ‘When you respect and worship the ‘Atma’, then why should this fear be? It is entirely possible that the root cause for both these realizations of fear and reverence is same and that is our consciousness of guilt that we only are cause of the death of that person. Sudharma! It may be possible that saturated with this consciousness of guilt, the family members perform the last rites that if they failed to impart peace to the dear one while he lived, then at last bestow him peace after his death.
In spite of all these facts, as generations come and pass by, ultimately the dead ones are forgotten completely. Even those people who emerged as eminent personalities and earned a name in the history centuries ago have been erased from the general memory of the people. Their influence on others has also vanished. For example, the mighty rulers like king Prithu, Ashok, Chandragupta, and Porus and harsh of the ancient times as well as thousands of other rulers, merchants and businessmen etc. Now have no impact on our daily lives, although they had influenced the lives of millions of their contemporary people. Yes sudharma, saints and great souls are never forgotten. It is a firm reality that dead ones are forgotten with the passage of time and remain in the memory as mere examples if they did not attain ‘Dev Yoni’ (Celestial State) then they fall to Adhogati’ (the degraded state).
According to popular Indian idioms, the service to the dead ones, as if they are alive, is the zenith of Manes- devotion. Sudharma, worrying for them would be appreciable if dead ones are really alive at some other place and can be benefited by service of persons left on this earth. Sudharma, in some parts of Africa, Asia and especially Nepal, millions of people believe that they should pay homage throughout their lives to their departed ancestors.
Especially in the matters of lamentation and the ceremonial last rites, the efforts made by survivors to help the dead onces have proved to be very expensive. Sudharma, by promoting these rituals and formalities on such occasions, the large ‘karma kand’ based communities derive huge benefits from the grief stricken people, and instead of doing things beneficial for the living onces, by making false propaganda pertaining to the dead, they have only maintained their profession by looting the aggrieved people. Apart from this it is nothing else sudharma. Now it has spread as a tradition. Often, even relatives give such advice that squandering the money earned by dint of hard labour, by spending all and even by incurring debt; one should perform the last rites or pay homage. As a result of this, having spent all, the family is compelled to beg. Sudharma, it is better to live in the jungles infested with beasts than to live a poverty laden life amongst one’s kith and kin. In this way, while the dead is already gone, the members of the family too, after wasting away all they had, become the ‘living dead’ in the eyes of the society. This is not only my version but is also the version of the ‘Aghor Granthawali’.
CHAPTER 3
So far as peace of departed soul is concerned, noble souls who have been consecrated through ‘samskaras’, do not ask for favours from their own people as the visitors do. Those involved in virtuous deeds, howsoever poor they may be, if they are of noble descent, and then they keep on receiving oblations spontaneously by the blessings of ‘sant’ ‘Mahatmas’ of India and the grace of one’s ‘Guru’ (preceptor). As has been said in the ‘safal Yoni’, one must be of noble descent, devoted to the ‘Brahma’ (Almighty), ‘Brahmnisth’ (engrossed in ‘Brahm’), one who unifies the prakriti of ‘Sat Chit Ekam’ with own’s ‘prakriti’ and recites this ‘Mantra’, does not need any oblations. For that soul, these types of formalities are valueless because many of the post death rituals that are carried out are based on hearsay and traditions rather than on the ‘Shashtras’ (scriptures), Sudharma. A number of traditions have any how, got mingled into it, these are not part of Hindu scriptures.
The one who is ‘Akul’ [has not lived within his family lineage (of mixed racial, cultural and inter caste origin)] will definitely remain restless. He has forfeited even the right of oblations, Sudharma. Howsoever highly educated he may be, it he, by breaking the dignity of his family lineage transgresses the scriptural norms and takes pride in doing so, then he is only considered as a traitor of his ancestry. The sacred education imparted to him to make a human, if it inspires him to become a beast, and then there is something wrong in that knowledge. That student may become a scholar; he definitely will remain insatiated, discontented and psychotic. And he will definitely believe in the destructibility of anything. Such a family traitor who has disobeyed his ancestors, not married in his own ‘vernal’, not maintained the family honour and the ‘Dharma samskaras’; no one will even shed tears for him, no one weeps, then consider those tears as crocodile tears, Sudharma. There is no any place for him in the family and society, no glory by which he can be glorified. There is suffering and only suffering for such ‘Atmas’.
CHAPTER 4
Listen Sudharma, the ‘Aghor Granthawali says it truly that even if one has a long life span, is wealthy too, but is engrossed in ‘Moh’ (delusion), then what pleasure will he enjoy? He remains asleep in delusion, burns in the fire of ignorance, which is even more intoxicating than wine. It is the version of the scriptures too that death will provide heavenly pleasures to that virtuous and unbearable pain of a single second as that of a year to ill doers. It is like this only Sudharma! One may think in this manner also that probably these things are true, but instead of spending time in worrying about post death matters, may only prayer to my ‘own self’ is that as long as I live, no wrong deeds may be committed by me. If one is indulged in wrong deeds throughout his life on this earth and think that his family can bring peace to his ‘Atma’ by performing his last rites with much fanfare by spending a lot on bounty and gifts such a thought is just like a mirage.
It would be rather appropriate to ponder over this matter that what degree of justice and tolerance are there in the efforts for helping the dead? The wealthy, in a natural way, spend a huge amount of money in order to help the dead ones in the form of bounty to the depraved, assuming that the items given as bounty can be used by that departed ‘Atma’ in ‘That’ world. “But what would the poor do?” Although he has lived a noble life but would his ‘Atma’ not get peace if no one does anything for him after his death? Beside, the poor who purchases the items for helping the dead, works hard under a heavy financial burden while the affluent remains least affected, Sudharma.
Gifts to the ‘deserving’ provides glory and honour whereas bounty to the ‘depraved’ whosoever they may be; a son, grandson, kith and kin, relative, priest, ‘Brahmin’ or others; proves to be futile, meaningless and without luster. The question arises who are the depraved? Those who are addicts, gamblers, ill witted, peevish, quarrel inciters, back biters, adulterers, having dual personalities and are nincompoops; they are the ‘depraved’. Gifts to them is absolutely worthless, futile and also immoral, Sudharma.
Such religious formalities that are solemnized for the dead ones are valueless. These are not in harmony with the wishes of that ‘ishwar’ (Almighty) who is absolutely impartial. If a religiously aware person of the present age thinks by himself that he is participating in the activities merely because of traditional customs so that he may not appear different from neighbours, can it give credence for his support to religious formalities, which he considers untrue? Is it proper to follow those so called traditions, which favours the wealthy and cause misery for the poor at the same time?
This is the version of ‘Sarveshwari’ her that if relatives, ancestors or the young men women of one’s family meet untimely death then it is not necessary that they should not be revered to or given homage or offered oblations. It should be done, Sudharma. The act of reverence or oblations should be done in such a way that the memory of the departed one might remain for a long time. Any temple, Ashram, hospital or a construction of public utility should be built in their memory for the benefit and welfare of all people. Because by feasting the depraved, neither the departed one’s memory remains permanent nor does it attain peace. Thereafter, in this type of oblations, feeding three is the best feeding four is medium and to feed five or more comes under the lowest category and is like the murder of one’s own clan, sudharma. Sarveshwari tells this truth, sudharma. I have seen my own dear ones getting impoverished due to these artificial post death hospitalities, Sudharma.
Although the ‘atma’ is never born nor does it ever dies. The ‘Atma’ is eternal. It never perishes. The body is not ‘Atma’. It is a universal truth that it is the body, which takes birth, dies and burns. Even then in order to erase the prevailing illusion, such rites are performed. Death can never be true. It has no existence. Therefore, leave aside grief, take shelter of reality. When it is the body only that dies, why to worry about it? The body will die today or tomorrow is a self proven fact. One who is born is sure to die. Those who protect themselves from ignominy while doing noble deeds are praiseworthy. Those who indulge themselves in ignominy are despicable. They are ‘living corpses’. There is darkness and only darkness for people involved in blind trade of the world. It is not known since when we are taking births and dying. Repetitive rebirth is the result of in satiated desires. We have born and died thousands of times. It is not known when this chain of events will come to an end. When we visualize ourselves in the nature of the supreme nature, we will be finally ‘mukt’ (liberated) from birth and death and attain ‘Nirvan’ (Salvation). We people know, as we have taken birth so we fear death.
Our forefathers have died, we all would die and our successors will also die. And this chain of occurrence will also die. The one who is born, his death is inevitable. Those who have sacrificed their lives for truth are fortunate and they are also fortunate who are dying for the sake of truth. This life is simple, accessible, soothing, serene, thorough and beautiful. We won’t die if we shun the good or we won’t die if we set aside the untrue, are all misleading. Ignominy is bad. Truth is the goodness.
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CHAPTER 5
Sudharma, spellbound, kept listening admiringly. It transpired from his facial expression that he wanted to make some query. Encouraging him I asked, “Sudharma, do you want to ask something?” Very politely in sweet words, he replied, yes Guru Dev! I am eager to know the method to perform reverence oblations and offerings to the departed ones which is for the welfare of all people and practical too in the present age.
Yes Sudharma, this is what I was saying that India used to be a country of villages. Its urbanization started towards the end of the seventeenth and the beginning of the eighteenth century and since then people preferred living in the cities. The tradition of performing reverence by hanging ‘Ghant’ (an earthen pot filled with water) in the ‘Pipal’ tree for came into existence because Lord Buddha attained enlightenment under a ‘Pipal’ tree. It enhanced its importance. It symbolizes ‘Buddhattva’ (the state of enlightenment). The tradition of hanging ‘Ghant’ in the ‘Pipal’ tree for paying reverence collectively by the family members devoid of envy and hatred, to the dead ones has almost completely disappeared in big cities. The main reason being the non availability of ‘Pipal’ trees in those cities, then how to perform these activities involving the hanging of ‘Ghant’? Nowadays, millions of Hindus are residing in many other countries where ‘Pipal trees do not exist at all. Yes, this custom is still alive in hearsay of India villages and also the people have plenty of time at their disposal for these purposes. Although it is not the version of the scriptures had it been so, people living in the cities could go four to five miles for hanging ‘Ghant’ on a ‘Pipal’ tree and it might not be known when it would get broken by the nocturnal vagabonds of today’s society. Care also had to be taken to avoid the daily handing and breaking of the earthen pot. This type of insignificant custom that prevailed in the past has become totally impractical in the present times. Therefore, it is better to abandon it.
Sudharma, as soon as the feeling of worship dawns into the pure mind, at the very same moment our worship is accomplished other activities are mere formalities. Likewise, the best way of paying homage is the remembrance of the departed one with a pure heart. The village folk, having easy access to wells, tanks or ponds should, after their daily morning routines, remember the departed ‘Atma’ by offering oblations of water, rice and flowers etc. Facing the direction in which the cremation of the departed one was performed. This is the most appropriate way of paying homage. People living in the present metropolitan cities’ high rise buildings; who do not share their pains and pleasures and lack acquaintance with their neighbours; and have no time their busy daily routines to go to the ‘Pipal’ tree everyday and also fulfil their societal responsibilities; today’s context it is suitable for them to remember the departed ‘Atma’ by offering rice, water and flowers in the water reservoirs itself or on the roof of their houses facing the direction wherein the last rites of the departed was performed. It would be more suitable if oblation is made by remembering the dead one and pouring water to a ‘Tulsi’ plant is prevalent also in many scholarly families of kashi.
Sarveshwari reveals that the ‘Atma’ of the departed goes beyond our reach, Sudharma. The peace of the depend ‘Atma’ does not depend on our ‘Tant Ghant’ (hypocrisy) and ‘Bhoj Bhaat’ (ceremonies) but entirely depends upon its ‘samskaras’ and ‘karmas’. That ‘Atma’ has got destiny and aim of its own. After death, the ‘Atma’ departs but its shadow lingers in the minds of the kith and kin for a longer period of time. That ‘Atma’ gets assimilated in this Solar system in the form of infinitely minute particles or goes to other Solar system by virtue of its ‘Samskaras’. If, on account of exhaustion of their ‘karmas’, some ‘Atmas’ are burnt like a roasted seed then the question of their rearrival does not arise. Otherwise rebirth is inevitable. The ‘Atma’ already assimilated in the form of imperceptible particles in the Solar system descends again in to the flora of this earth through the solar and lunar rays. As per its ‘samskaras’, it is consumed by the living beings of that specific ‘yoni’ (species) for which it has been destined. After being consumed, it comes in the form of sperms in the semen, a single drop of which is enough for conception. By taking birth in this way that Atma returns to this earth or to the plants of other Solar systems in which it remains assimilated. In which ‘yoni’ it returns, and how? This process is a supreme secret and is in the hands of ‘Ishwar’.
The ‘Atma’ too undergoes transformation, sudharma. As per its destiny, when it comes back on earth and gets blessed and initiated by a ‘Sadguru’ (enlightened preceptor) then it is absolutely certain for it to attain an elevated state. As a result of company and grace of Guru and great saints, the past evil ‘samskaras’ are burnt to ashes and that living being is again transformed into a pious Atma.
Time and circumstances keep on changing. The process of ‘change’ also undergoes changes. Owing to social conditions and circumstances, sometimes some specific traditions are absorbed in our religious practices, but in the course of time they are forgotten because of their being unnatural and impractical. As you are already observing sudharma, that the ceremonial system of last rites is most unnatural among the traditions prevalent in the
Hindu society. Sudharma, its amendments is essential in the context of the present state of the society.
Earlier the rural people used to carry out agricultural activities that was enough, not only for themselves, but also fostered the barbers, washer men, cobblers and other rural artisans and so the relationship was maintained with them. The company and relationship among the artisans who offered physical services; like the barbers, ‘Bari’, potters, milkmen, washer men, cobblers and priests was harmonious all of them were righteous. Even if the people of our own caste may desert us out of jealousy or hatred, but these people have always been with us in our happiness and sorrow, weddings and life &death. Most often it is still observed in villages.
But when the religious order becomes four unnatural and impractical, human beings of all extirpate the evils of mind and adopt purity exposing anomalies assimilated in ancestral traditions of all four ‘varnas’. Everyone tries has level best for extirpation of evils of their mind, sudharma. Even today, the ancient Indian culture remains deeply rooted in our villages, but is negligible in cities. Although inhabitants of today’s cities are considered to be civilized but these so called civilized ones consider themselves to be more progressive by ignoring the glory of their ancestors and culture. If it is not hypocrisy, then what else, Sudharma?
Sarveshwari further says that one can protect his culture, civilization and religious order of ancestors only by involving himself in actions as per needs of time, period and circumstances. If we develop a tradition of overlooking demerits of the system then everybody by the time they approach age of forty their progenies and descendents will do the same what their elders have been practicing. The result of this would be that our culture, civilization and religious order the ancestral heritage, will get vanished and would give rise to people of mixed descents who will indulge only in destructive activities. This what ‘Sarveshwari’ is saying is not otherwise, Sudharma.
Sudharma, put it into writing what I have told you just now. Neither have I told you anything new nor are these any alien matters. These matters have already been discussed in the past. These issues have had been told by the founders of all religions and also by their scriptures, but these have been narrated in such a distorted manner that they have passed beyond the purview of the understanding and practice of the common man. Main reason behind this was that had these been discussed transparently a large portion of livelihood of all ‘those’ people would have not passed to ‘them’.
Sudharma, I have told you the same, what their scriptures wanted to say, but stopped midway. I resumed from the point they had stopped and revealed it to you. Because in the form of memory, the words of wisdom of those great men are still present as waves in our Solar system which are reaching you through me. Sudharma, now you go and convey this message you have just received from these waves, among your brethren in far flung villages and others trapped in the high rise buildings of the urban areas and save those who are deceived by this meaningless delusion. Bring them to light from darkness. By this service, you’re Mother and Motherland both will be glorified and the grace of your Guru will always be there upon you.
Well Sudharma, now you go and execute those works for which time and period are waiting for you, and I am also going to perform those works, which are waiting for me.
Jai Sarveshwari !