Sunday, November 30, 2014

The birth of Kartikya



The birth of Kartikya

Sham Misri

Ganga has played a vital role in Hindu ceremony: in rituals of birth and initiation of marriage and death. As a goddess, she has moved among the great celestials of Hinduism: at times the child of Brahma, the wife of Shiva, the metaphysical product of Vishnu, or mother of the Vasus and to Kartikya, god of war. But ever and always, she confers benediction. Even in the underworld, the river has pointed the way to paradise.
Indirectly, Ganges is also mother of Skanda or Kartikya god of war- and the planet of Mars. An interesting story tells us that at one time, the gods were powerless against the demon Taraka, who, it seems, could be destroyed only by a child of Shiva born without aid of woman. According to the Shiva Purana, that in order to assure the Earth's salvation, the gods had to hasten the birth of Shiva's son, who was then destined to lead the divine hosts and to conquer the forces of darkness which had taken possession of the planet. But Shiva was in no hurry to make a son, and so the Gods found it necessary to steal Shiva's seed by interrupting his love play with Devi (Parvati) at the precise moment when the precious bīja (sperm, seed) was to come forth. Intercourse having been interrupted, the seed fell to the ground. Agni, in the form of a Dove, took the seed in his beak and flew with it. The Purana then describes the adventures of the precious bīja in a series of twelve stages until it finally comes back to Shiva and Parvati, transformed into the beautiful youth Skanda.
The two most important persons in the adventure of Shiva's stolen Seed are Agni and Ganga.
Agni is the element Fire. His color is red and his geometric symbol - according to the  Upanishads - is the triangle. He is more specifically Mars, which the Indian Veda confirms by allotting him ruler ship of Tuesday, or Mars Day.
Ganga, on the other hand, represents the Water element, and she is connected with the Moon, as the story of her birth reveals; and through the Moon to Saturn, in the form of Mahakala.
The Dove is a key symbol and has a very special connection with the worship of Shiva and Parvati. In the famous Amaranth Cave, in South Kashmir, India, an extraordinary phenomenon takes place yearly. This magnificent cave is tucked away in the sacred Himalayas. From time immemorial each year on the full moon day of August, an ice Lingam is formed spontaneously.
It is to be noted that while the phenomenon of the ice Lingam occurs in the area that is most sacred to Shiva, near to the source of Ganga, the Dove which is the bird is seen attending the cave. Through his aspect of Agni, the formation of the Lingam occurs with the full moon of
Agni, unable to hold Shiva's powerful seed (bīja) in his beak any longer, dropped it in the Ganges. The river then carried the seed and when the time of birth arrived she deposited it in a sacred reed grove situated on her shores; and there Kartikya was born.
He is called Kartikya because the Krttikas took up the child and nourished him. They were six in number, wives of the six Rishis, therefore, the child is also called Shanmugam, 'of six mouths', having suckled at the breasts of the six wives.

The legend of Shani



The legend of Shani

Sham Misri

The legend that depicts the influence of the worship of Shani goes as follows, and is narrated whenever a worship or offering is made to the deity.

The legend pertains to a king. The king invited merchants from far and wide and proclaimed that the king himself would purchase all unsold goods. The merchants were happy. Once a blacksmith who had an iron image of Saturn wanted to sell it to the king. The blacksmith had it for sale. The king paid good amount of money for the iron idol of Shani (Saturn) and was ultimately purchased by the king. The king installed the idol in his palace with reverence. On seeing this action of the king, other gods’ became unhappy.

That very night, the king saw a brilliant woman going out of the house. On king's enquiry, he learnt that, it was Lakshmi. She said that she could not stay in the place where Saturn is present.

After sometime a male image went out of the house. The king again enquired about it. This time he was told it was Bhaivabh (Prosperity) who had left.

Similarly all other gods Dharma (Religion), Dheriye (Patience), Kshama (Pardon) and all others went out. When the last Satya (Truth) was going out, the king protested and said that because of faith in Satya, he did not object to the others from going out. Feeling the sentiments of the king, Satya stopped. All other deities were waiting outside for Satya, but when he did not come out Dharma (religion) said that he could not remain without Satya; so he returned in. Similarly all others followed suite and all gods and attributes came back inside the palace. They told the king that only because of his devotion to the Satya (truth); they all had to return and that such a king could never be unhappy. Due to the devotion to Satya, (truth), Lakshmi (wealth) and Shani (Saturn) came to live together, to the benefit of the devotees.

Saturday, November 8, 2014

KABIR, HIS WIFE, AND THE SHOPKEEPER



KABIR, HIS WIFE, AND THE SHOPKEEPER

Sham S.Misri  
One day a holy man visited Kabir’s home. Kabir had no food to give to the holy man who came to his house. When Kabir’s wife saw the holy man she thought of borrowing some food from a nearby shopkeeper. When she approached the shop keeper to borrow some food he refused. On this Kabir’s wife promised the local shopkeeper that she would sleep with him that night if he gave them the food on credit. The shopkeeper obliged her by giving some food on credit. But, when she hesitated to keep her promise, Kabir carried her to the shopkeeper that night. It was a cold night as it was raining and muddy. When the shopkeeper learnt of this, he was ashamed. The shopkeeper fell at Kabir’s feet. He gave everything in his shop to the poor, and became a sadhu.  
This is also a story about the exploitation of women and the lower castes by men of the higher castes. Despite his casual attitude to his wife's loyalty in this story, Kabir often used a wife's impulse to commit force, in order to stay with her husband forever, as a positive metaphor for the worshiper who surrenders his ego to god. And he described Illusion [Maya) as a tempting and alluring woman to whom one becomes addicted and from whom one must break away. Women evidently meant several different things to him, Kabir preached in the vernacular, insisting, "Sanskrit is like water in a well; the language of the people is a flowing stream."