Geography of Jammu & Kashmir State...........Physical Divisions, Mountains and Passes

Geography of Jammu & Kashmir State
by Dr. A. N. Raina

Physical Divisions, Mountains and Passes

The State of Jammu and Kashmir falls in the great north-western, complex of the Himalayan ranges with marked relief variation, snow- capped summits, antecedent drainage, complex geological structure and rich temperate flora and fauna.

Kashmir or the Jhelum Valley is situated between the Pir Panjal range and the Zanskar range and has an area of 15220 sq kms. It is bounded on all sides by mountains. The river Jhelum, which flows out from the spring at Verinag in Anantnag district, passes through this Valley at a very slow speedand ultimately flows out through a narrow gorge at Baramulla. Districts of Srinagar, Anantnag, Baramulla, Kupwara and Pulwama lie in this valley. Average height of the valley is 1850 metres above sea level but the surrounding mountains, which are always snow-clad, rise from three to four thousand metres above sea level. The surface of the valley is plain and abounds with springs, lakes and health resorts.

Rice is the main crop and fruits like apples, pears, apricots, almonds, walnuts, peaches and cherries grow in abundance. The valley is also rich in forests. Mulberry trees grow in abundance and are the mainstay of silk industry in the Valley.

Summer is pleasant but winter is cold and there is snowfall. It rains from the middle of March to the middle of May in the valley with an annual rainfall of about 75 cms.

Road transport is common in the valley but the river Jhelum still serves as one of the means of transportation. There is also Air Service from Delhi and Jammu to Srinagar and Ladakh.

Kashmir is the home of handicrafts like wood carving, papier-mache, carpet, gabba and shawl making and embroidery on clothes. Natural scenery of the valley attracts thousands of visitors every year from abroad. People generally speak Kashmiri and their common dress is phiran, shalwar and a turban or a Kashmiri cap.

There are also some small valleys in this region. On the north of Baramulla is Lolab valley which is 6 Kms long and 4.4 Kms wide. It has many meadows and grovesof walnut trees. Forests are so thick that they hide villages in them.

Nullah Sind is the largest tributory of the river Jhelum. The Nullah Sind valley is 100 Kms long upwards and its scenery is diversified. At the head of the valley is the Zojilla pass which leads to Ladakh.

Towards Pehlgam lies the Lidar Valley. Its length is 64 Kms. It has small glaciers, grassy meadows, huge rock walls and gorges in its upper mountains. The path to the holy Amarnath cave passethrough this valley. The Kolohai and Sheshnag streams join at Pahalgam to form the Lidar river.

Mountains and their Passes

Mountains have a special geographical importance to the State of Jammu and Kashmir. Kashmir valley is enclosed by high mountain-chains on all sides except for certain passes and a narrow gorge at Baramulla. There are Siwalik hills towards the south and very lofty mountains in the north, the peaks of which always remain covered with snow. There are volcanic mountains too in the State. They have caused havoc in Kashmir in the past.

Some of the famous mountains and their passes are:

1. Karakoram (8615.17 M) and Kyunlun Ranges:
Both these mountains lie to the north and north-east of the State and separate it from Russian Turkistan and Tibet. In the north west, Hindukush range continues towards Karakoram range, where K2 peak, the second highest peak of the world, is situated. Two lofty peaks of Gashorbram (8570 metres) and Masharbram (7827 metres) also lie there. People of Ladakh pass through Karakoram pass (5352 metres) and Nubra pass (5800 metres) while going to Chinese Turkistan and Khattan. One can reach Tibet from Ladakh via Kharudangala pass (5557 metres) and Changla pass (5609 metres).

2. Zanskar Range:
It is about 600 metres above sea level and separates Indus Valley from the valley of Kashmir; it prevents south-west cold winds from reaching Kashmir. Ladakh region terminates at Zojila pass (3529 metres) from where begins the valley of Kashmir. Poat pass (5716 metres) of this range is also a famous pass in this range.

3. Nun Kun Range:
It lies between Ladakh and kashmir border. It is 7055.1 metres above sea level. To its south-east is situated Kulu and to its north-west is situated Kargil tehsil of Ladakh . One has to pass through Bawalocha pass (4891 metres) to reach Leh (Ladakh) from Kulu. In 1947, when Kargil was attacked by Pakistan, Indian forces, arms and ammunition were sent to Ladakh by the Indian Union through this pass.

4. Nanga Parbat Range:
This range spreads in Gilgit. Its height is 8107.68 metres above sea level and is utterly devoid of vegetation. It was conquered by the Italian mountaineers in 1954. This is now under the unlawful possession of Pakistan.

5. Harmukh Mountain:
This is a range of the Himalayas and is situated at a height of 5141.3 metres above sea level towards Bandipore between the rivers Jhelum and Kishan Ganga valley.

6. Burzil Mountain:
It bifurcates Kashmir and Ladakh on which Burzil pass is situated at a height of 3200 metres above sea level.

7. Amarnath Mountain:
This is famous for its holy Amarnath Cave, at a height of 5372 metresabove sea level, which thousands of pilgrims visit every year on Rakshabandan. They have to pass Mahagunas pass (1475 metres) on their way to Shri Amarnathji. Gwasharan (5450 metres) is situated in the Lidar valley towards Pahalgam; on it lies the famous glacier Kolahi. Sheeshnag Mountain also spreads in this valley. It is called Sheshnag as its peaks resemble the heads of seven big snakes.

8. Toshmaidan:
Toshmaindan (4270 metres) and Kajinag (3700 metres) mountains lie in the Inner Himalayas. They remain clad with snow throughout the year, but during summer when the snow melts, the water flows down into the Jhelum river.

9. Afarwat:
This mountain spreads through the Gulmarg valley. The famous spring Alpathar lies on its peak, from which Nullah Nagal comes out and flows down into the Wullar lake.

10. Pirpanjal Range:
It separates Kashmir valley from the outer Himalayas and is about 2621 Kms. in length and 50 Kms. in breadth. Famous Banihal pass (2832 metres) lies in the shape of a tunnel on its peak; it remains covered with snow during winter making it impassable. Now at a height of 2200 metres above sea level a new tunnel 'Jawahar Tunnel' has been constructed. The tunnel is 2825 metres long and it was opened for traffic on 22nd Dec. 1956. On the other end of this range lie Baramula pass (1582 metres) and Hajipir pass(2750 metres). Hajipir joins Poonch and Uri. During 1965 Indo-Pak war, the Indian army had occupied this pass. Later on it was handed over to Pakistan.

11. Siwalik Range:
These hills extend from the north of the outer plains to middle mountains of the State reaching heights varying from 600 metres to 1500 metres above sea level.

12. Volcanic mountains:
One volcanic peak, 'Soyamji' (1860 metres) is situated in North Machhipura (Handwara) and the other 'Kharewa' peak lies in Tehsil Pehalgam, which is dead so far; the former, however, continued eruption of lava for about l3 months during 1934.

There is a temple on this peak and many sulphur springs are found at the foot of the hill.These volcanic mountains are the cause of earthquakes in Kashamir. So far twelve devastating earthquakes have occured in Kashmir. Of these the earthquake of 1885 was the most devastating. Hundreds of houses collapsed, thousands of people died and there were cracks in the earth as a result of this earthquake.




POSTED BY...........VIPUL KOUL ......EDITED BY..........ASHOK KOUL

श्रीमद्भगवद्गीता अध्याय 18

श्रीमद्भगवद्गीता अध्याय 18. मोक्षसंन्यासयोग
गुणों की महिमा (अध्याय 18 शलोक 1 से 12)


अर्जुन बोले :
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन॥१८- १॥
हे महाबाहो, हे हृषीकेश, हे केशिनिषूदन, मैं संन्यास और त्याग (कर्म योग) के सार को अलग अलग जानना चाहता हूँ।

श्री भगवान बोले :
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥१८- २॥
बुद्धिमान ज्ञानी जन कामनाओं से उत्पन्न हुये कर्मों के त्याग को सन्यास समझते हैं और सभी कर्मों के फलों के त्याग को बुद्धिमान लोग त्याग (कर्म योग) कहते हैं।
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे॥१८- ३॥
कुछ मुनि जन कहते हैं की सभी कर्म दोषमयी होने के कारण त्यागने योग्य हैं। दूसरे कहते हैं की यज्ञ, दान और तप कर्मों का त्याग नहीं करना चाहिये।
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम।
त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः॥१८- ४॥
कर्मों के त्याग के विषय में तुम मेरा निश्चय सुनो हे भरतसत्तम। हे पुरुषव्याघ्र, त्याग को तीन प्रकार का बताया गया है।
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्॥१८- ५॥
यज्ञ, दान और तप कर्मों का त्याग करना उचित नहीं है - इन्हें करना चाहिये। यज्ञ, दान और तप मुनियों को पवित्र करते हैं।
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्॥१८- ६॥
परन्तु ये कर्म (यज्ञ दान तप कर्म) भी संग त्याग कर तथा फल की इच्छा त्याग कर करने चाहिये, केवल अपना कर्तव्य जान कर। यह मेरा उत्तम निश्चय है।
नियतस्य तु संन्यासः कर्मणो नोपपद्यते।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः॥१८- ७॥
नियत कर्म का त्याग करना उचित नहीं हैं। मोह के कारण कर्तव्य कर्म का त्याग करना तामसिक कहा जाता है।

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्॥१८- ८॥
शरीर को कष्ट देने के भय से कर्म को दुख मानते हुये उसे त्याग देने से मनुष्य को उस त्याग का फल प्राप्त नहीं होता। ऐसे त्याग को राजसिक त्याग कहा जाता है।

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥१८- ९॥
हे अर्जुन, जिस नियत कार्य को कर्तव्य समझ कर किया जाये, संग को त्याग कर तथा फल को मन से त्याग कर, ऐसे त्याग को सातविक माना जाता है।
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥१८- १०॥
जो मनुष्य न अकुशल कर्म से द्वेष करता है और न ही कुशल कर्म के प्रति खिचता है (अर्थात न लाभदायक फल की इच्छा करता है और न अलाभ के प्रति द्वेष करता है), ऐसा त्यागी मनुष्य सत्त्व में समाहित है, मेधावी (बुद्धिमान) है और संशय हीन है।
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते॥१८- ११॥
देहधारीयों के लिये समस्त कर्मों का त्याग करना सम्भव नहीं है। परन्तु जो कर्मों के फलों का त्याग करता है, वही वास्तव में त्यागी है।
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्॥१८- १२॥
कर्म का तीन प्रकार का फल हो सकता है - अनिष्ट (बुरा), इष्ट (अच्छा अथवा प्रिय) और मिला-जुला (दोनों)। जन्होंने कर्म के फलों का त्याग नहीं किया, उन्हें वे फल मृत्यु के पश्चात भी प्राप्त होते हैं, परन्तु उन्हें कभी नहीं जिन्होंने उन का त्याग कर दिया है।

कर्म के पांच हेतु (अध्याय 18 शलोक 13 से 18)
श्री भगवान बोले :

पञ्चैतानि महाबाहो कारणानि निबोध मे।
सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥१८- १३॥
हे महाबाहो, सभी कर्मों के सिद्ध होने के पीछे पाँच कारण साँख्य सिद्धांत में बताये गये हैं। उनका तुम मुझ से ज्ञान लो।

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्॥१८- १४॥
ये पाँच हैं - अधिष्ठान, कर्ता, विविध प्रकार के करण, विविध प्रकार की चेष्टायें तथा देव।
शरीरवाङ्‌मनोभिर्यत्कर्म प्रारभते नरः।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः॥१८- १५॥
मनुष्य अपने शरीर, वाणी अथवा मन से जो भी कर्म का आरम्भ करता है, चाहे वह न्याय पूर्ण हो या उसके विपरीत, यह पाँच उस कर्म के हेतु (कारण) होते हैं।
तत्रैवं सति कर्तारमात्मानं केवलं तु यः।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः॥१८- १६॥
जो मनुष्य अशुद्ध बुद्धि द्वारा केवल अपने आत्म को ही कर्ता देखता है (कर्म करने का एक मात्र कारण), वह दुर्मति सत्य नहीं देखता।
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।
हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते॥१८- १७॥
जिस में यह भाव नहीं है की 'मैंने किया है' और जिस की बुद्धि लिपि नहीं है (शुद्ध है), वह इस संसार में (किसी जीव को) मार कर भी नहीं मारता और न ही (कर्म फल में) बँधता है।
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः॥१८- १८॥
ज्ञान, ज्ञेय (जाने जाने योग्य) औऱ परिज्ञाता - ये कर्म में प्रेरित करते हैं, और करण, कर्म और कर्ता - यह कर्म के संग्रह (निवास स्थान) हैं।

श्री भगवान बोले :
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।
प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि॥१८- १९॥
ज्ञान (कोई जानकारी), कर्म और कर्ता भी साँख्य सिद्धांत में गुणों के अनुसार तीन प्रकार के बताये गये हैं। उन का भी तुम मुझसे यथावत श्रवण करो।
सर्वभूतेषु येनैकं भावमव्ययमीक्षते।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥१८- २०॥
जिस ज्ञान द्वारा मनुष्य सभी जीवों में एक ही अव्यय भाव (परमेश्वर) को देखता है, एक ही अविभक्त (जो बाँटा हुआ नहीं है) को विभिन्न विभिन्न रूपों में देखता है, उस ज्ञान को तुम सात्विक जानो।
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्॥१८- २१॥
जिस ज्ञान द्वारा मनुष्य सभी जीवों को अलग अलग विभिन्न प्रकार का देखता है, उस ज्ञान दृष्टि को तुम राजसिक जानो।
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्॥१८- २२॥
और जिस ज्ञान से मनुष्य एक ही व्यर्थ कार्य से जुड जाता है मानो वही सब कुछ हो, वह तत्वहीन, अल्प (छोटे) ज्ञान को तुम तामसिक जानो।
नियतं सङ्गरहितमरागद्वेषतः कृतम्।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥१८- २३॥
जो कर्म नियत है (कर्तव्य है), उसे संग रहित और बिना राग द्वेष के किया गया है, जिसे फल की इच्छा नहीं रख कर किया गया है, उस कर्म को सात्विक कहा जाता है।
यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः।
क्रियते बहुलायासं तद्राजसमुदाहृतम्॥१८- २४॥
जो कर्म बहुत परिश्रम से फल की कामना करते हुये किया गया है, अहंकार युक्त पुरुष द्वारा किया गया है, वह कर्म राजसिक है।
अनुबन्धं क्षयं हिंसामनवेक्ष्य च पौरुषम्।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते॥१८- २५॥
जो कर्म सामर्थय का, परिणाम का, हानि और हिंसा का ध्यान न करते हुये मोह द्वारा आरम्भ किया गया है, जो कर्म तामसिक कहलाता है।
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते॥१८- २६॥
जो कर्ता संग मुक्त है, 'अहम' वादी नहीं है, धृति (स्थिरता) और उत्साह पूर्ण है, तथा कार्य के सिद्ध और न सिद्ध होने में एक सा है (अर्थात फल से जिसे कोई मतलब नहीं), ऐसे कर्ता को सात्विक कहा जाता है।
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥१८- २७॥
जो कर्ता रागी होता है, अपने किये काम के फल के प्रति इच्छा और लोभ रखता है, हिंसात्मक और अपवित्र वृत्ति वाला होता है, तथा (कर्म के सिद्ध होने या न होने पर) प्रसन्नता और शोक ग्रस्त होता है, उसे राजसिक कहा जाता है।
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते॥१८- २८॥
जो कर्ता अयुक्त (कर्म भावना का न होना, सही चेतना न होना) हो, स्तब्ध हो, आलसी हो, विषादी तथा दीर्घ सूत्री हो (लम्बा खीचने वाला हो) (जिसकी कर्म न करने में ही रुची हो तथा आलस से भरा हो) - ऐसे कर्ता को तामसिक कहते हैं।
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु।
प्रोच्यमानमशेषेण पृथक्त्वेन धनंजय॥१८- २९॥
हे धनंजय, अब तुम अशेष रूप से अलग अलग बुद्धि तथा धृति (स्थिरता) के भी तीनों गुणों के अनुसार जो भेद हैं, वे सुनो।
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी॥१८- ३०॥
प्रवृत्ति (किसी भी चीज़ या कर्म में लगना) और निवृत्ति (किसी भी चीज़ या कर्म से मानसिक छुटकारा पाना) क्या है (तथा किस चीज में प्रवृत्त होना चाहिये और किस से निवृत्त होना चाहिये), कार्य क्या है, और अकार्य (कार्य न करना) क्या है, भय क्या है और अभय क्या है, किस से बन्धन उत्पन्न होता है, और किस से मोक्ष उत्पन्न होता है - जो बुद्धि इन सब को जानती है (इनका भेद देखती है), हे पार्थ वह बुद्धि सात्त्विकहै।
यया धर्ममधर्मं च कार्यं चाकार्यमेव च।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी॥१८- ३१॥
हे पार्थ, जिस बुद्धि द्वारा मनुष्य अपने धर्म (कर्तव्य) और अधर्म को, तथा कार्य (जो करना चाहिये) और अकार्य को सार से नहीं जानता, वह बुद्धि राजसिक है।
अधर्मं धर्ममिति या मन्यते तमसावृता।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी॥१८- ३२॥
हे पार्थ, जिस बुद्धि से मनुष्य अधर्म को ही धर्म मानता है, अंधकार से ठकी जिस बुद्धि द्वारा मनुष्य सभी हितकारी गुणों अथवा कर्तव्यों को विपरीत ही देखता है, वह बुद्धि तामसिक है।
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥१८- ३३॥
हे पार्थ, जिस धृति (मानसिक स्थिरता) द्वारा मनुष्य अपने प्राण और इन्द्रियों की क्रियाओं को नियमित करता है, तथा उन्हें नित्य योग साधना में प्रविष्ट करता है, ऐसी धृति सातविक है।

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी॥१८- ३४॥
हे अर्जुन, जब मनुष्य फलों की इच्छा रखते हुये, अपने (स्वार्थ हेतु) धर्म, इच्छा और धन की प्राप्ति के लिये कर्मों तथा चेष्टाओं में प्रवृत्त रहता है, वह धर्ति राजसिक है हे पार्थ।
यया स्वप्नं भयं शोकं विषादं मदमेव च।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी॥१८- ३५॥
हे पार्थ, जिस दुर्बुद्धि भरी धृति के कारण मनुष्य स्वप्न (निद्रा), भय, शोक, विषाद, मद (मूर्खता) को नहीं त्यागता, वह तामसिक है।
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति॥१८- ३६॥

यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥१८- ३७॥
उसी प्रकार, हे भरतर्षभ, तुम मुझ से तीन प्रकार के सुख के विषय में भी सुनो। वह सुख जो (योग) अभ्यास द्वारा प्राप्त होता है, तथा जिस से मनुष्य को दुखों का अन्त प्राप्त होता है, जो शुरु में तो विष के समान प्रतीत होता है (प्रिय नहीं लगता), परन्तु उस का परिणाम अमृत समान होता है (प्रिय लगता है), उस स्वयं की बुद्धि की प्रसन्नता (सुख) से प्राप्त होने वाले सुख को सात्विक कहा जाता है।
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।
परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥१८- ३८॥
जो सुख भावना विषयों की इन्द्रियों के संयोग से प्राप्त होती है (जैसी स्वादिष्ट भोजन आदि), जो शुरु में तो अमृत समान प्रतीत होता है, परन्तु उसका परिणाम विष जैसा होता है, उस सुख को तुम राजसिक जानो।
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥१८- ३९॥
जो सुख शुरु में तथा अन्त में भी आत्मा को मोहित करता है, निद्रा, आलस्य और प्रमाद से उत्पन्न होने वाले ऐसी सुख भावना को तामसिक कहा जाता है।
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः॥१८- ४०॥
ऐसा कोई भी जीव नहीं है, न इस पृथवि पर और न ही दिव्य लोक के देवताओं में, जो प्रकृति से उत्पन्न हुये इन तीन गुणों से मुक्त हो।
वर्ण धर्म फल (अध्याय 18 शलोक 41 से 48)

श्री भगवान बोले :
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥१८- ४१॥
हे परन्तप, ब्राह्मणों, क्षत्रियों, वैश्यों और शूद्रों के कर्म उन के स्वभाव से उत्पन्न गुणों के अनुसार ही विभक्त किये गये हैं।
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥१८- ४२॥
मानसिक शान्ति, संयम, तपस्या, पवित्रता, शान्ति, सरलता, ज्ञान तथा अनुभव - यह सब ब्राह्मण के स्वभाव से ही उत्पन्न कर्म हैं।
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥१८- ४३॥
शौर्य, तेज, स्थिरता, दक्षता, युद्ध में पीठ न दिखाना, दान, स्वामी भाव - यह सब एक क्षत्रीय के स्वभाविक कर्म हैं।
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्॥१८- ४४॥
कृषि, गौ रक्षा, वाणिज्य - यह वैश्य के स्वभाव से उत्पन्न कर्म हैं। परिचर्य - यह शूद्र के स्वाभिक कर्म हैं।
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु॥१८- ४५॥
अपने अपने (स्वभाव से उत्पन्न) कर्मों का पालन करते हुये मनुष्य सिद्धि (सफलता) को प्राप्त करता है। मनुष्य वह सिद्धि लाभ कैसे प्राप्त करता है - वह तुम सुनो।
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥१८- ४६॥
जिन (परमात्मा) से यह सभी जीव प्रवृत्त हुये हैं (उत्पन्न हुये हैं), जिन से यह संपूर्ण संसार व्याप्त है, उन परमात्मा की अपने कर्म करने द्वारा अर्चना कर, मनुष्य सिद्धि को प्राप्त कर लेता है।
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्॥१८- ४७॥
दूसरे का गुण संपन्न धर्म के बराबर अपना धर्म (कर्तव्य, कर्म) ही श्रेय है (बेहतर है), भले ही उस में कोई गुण न हों, क्योंकि अपने स्वभाव द्वारा नियत कर्म करते हुये मनुष्य पाप प्राप्त नहीं करता।
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः॥१८- ४८॥
हे कौन्तेय, अपने जन्म से उत्पन्न (स्वभाविक) कर्म को उसमें दोष होने पर भी नहीं त्यागना चाहिये, क्योंकि सभी आरम्भों में (कर्मों में) ही कोई न कोई दोष होता है, जैसे अग्नि धूँयें से ठकी होती है।
ज्ञान में निष्ठा (अध्याय 18 शलोक 49 से 55)

श्री भगवान बोले :
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति॥१८- ४९॥
हर जगह असक्त (संग रहित) बुद्धि मनुष्य जिसने अपने आप पर जीत पा ली है, हलचल (स्पृह) मुक्त है, ऐसा मनुष्य सन्यास (मन से इच्छा कर्मों के त्याग) द्वारा नैष्कर्म सिद्धि को प्राप्त होता है।
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥१८- ५०॥
इस प्रकार सिद्धि प्राप्त किया मनुष्य किस प्रकार ब्रह्म को प्राप्त करता है, तथा उसके ज्ञान की क्या निष्ठा होती है वह तुम मुझ से संक्षेप में सुनो।
बुद्ध्या विशुद्ध्या युक्तो धृत्यात्मानं नियम्य च।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥१८- ५१॥

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥१८- ५२॥

अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम्।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥१८- ५३॥
पवित्र बुद्धि से युक्त, अपने आत्म को स्थिरता से नियमित कर, शब्द आदि विषयों को त्याग कर, तथा राग-द्वेष आदि को छोड कर, एकेले स्थान पर निवास करते हुये, नियमित आहार करते हुये, अपने शरीर, वाणी और मन को योग में प्रविष्ट करते हुये वह योगी नित्य ध्यान योग में लगा, वैराग्य पर आश्रित रहता है। तथा अहंकार, बल, घमन्ड, इच्छा, क्रोध और घर संपत्ति आदि को मन से त्याग कर, 'मैं' भाव से मुक्त हो शान्ति को प्राप्त करता है और ब्रह्म प्राप्ति का पात्र बनता है।
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्॥१८- ५४॥
ब्रह्म के साथ एक हो जाने पर, वह प्रसन्न आत्मा, न शोक करता है न इच्छा करता है। सभी जीवों के प्रति एक सा हो कर, वह मेरी परम भक्ति प्राप्त करता है।
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥१८- ५५॥
उस भक्ति द्वारा वह मुझे पूर्णत्या, जितना मैं हुँ, सार तक मुझे जान लेता है। और मुझे सार तक जान लेने पर मुझ में ही प्रवेश कर जाता है (मुझ में एक हो जाता है)।
निष्काम कर्मयोग (अध्याय 18 शलोक 56 से 66)

श्री भगवान बोले :
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥१८- ५६॥
सभी कर्मों के सदा मेरा ही आश्रय लेकर करो। मेरी कृपा से तुम उस अव्यय शाश्वत पद को प्राप्त कर लोगे।
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥१८- ५७॥
सभी कर्मों को अपने चित्त से मुझ पर त्याग दो (उन के फलों को मुझ पर छोड दो, और कर्मों को मेरे हवाले करते केवल मेरे लिये करो)। सदी इसी बुद्धि योग का आश्रय लेते हुये, सदा मेरे ही चित्त वाले बनो।
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।
अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि॥१८- ५८॥
मुझ में ही चित्त रख कर, तुम मेरी कृसा से सभी कठिनाईयों को पार कर जाओगे। परन्तु यदि तुम अहंकार वश मेरी आज्ञा नहीं सुनोगे तो विनाश को प्राप्त होगे।
यदहंकारमाश्रित्य न योत्स्य इति मन्यसे।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥१८- ५९॥
यदि तुम अहंकार वश (अहंकार का आश्रय लिये) यह मानते हो कि तुम युद्ध नहीं करोगे, तो तुम्हारा यह व्यवसाय (धारणा) मिथ्या है, क्योंकि तुम्हारी प्रकृति तुम्हें (युद्ध में) नियोजित कर देगी।
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्॥१८- ६०॥
हे कौन्तेय, सभी अपने स्वभाव के कारण अपने कर्मों से बंधे हुये हैं। जिसे तुम मोह के कारण नहीं करना चाहते, उसे तुम विवश होकर फिर भी करोगे।
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया॥१८- ६१॥
हे अर्जुन, ईश्वर सभी प्राणियों के हृदय में विराजमान हैं और अपनी माया द्वारा सभी जीवों को भ्रमित कर रहे हैं, मानो वे (प्राणी) किसी यन्त्र पर बैठे हों।
तमेव शरणं गच्छ सर्वभावेन भारत।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्॥१८- ६२॥
उन्हीं की शरण में तुम संपूर्ण भावना से जाओ, हे भारत। उन्हीं की कृपा से तुम्हें परम शान्ति और शाश्वत स्थान प्राप्त होगा।
इति ते ज्ञानमाख्यातं गुह्याद्‌गुह्यतरं मया।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥१८- ६३॥
इस प्रकार मैंने तुम्हें गुह्य से भी गूह्य इस ज्ञान का वर्णन किया। इस पर पूर्णत्या विचार करके जैसी तु्म्हारी इच्छा हो करो।
सर्वगुह्यतमं भूयः शृणु मे परमं वचः।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥१८- ६४॥
तुम एक बार फिर से सबसे ज्यादा रहस्यमयी मेरे परम वचन सुनो। तुम मुझे बहुत प्रिय हो, इसलिये मैं तुम्हारे हित के लिये तुम्हें बताता हूँ।
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥१८- ६५॥
मेरे मन वाले बनो, मेरे भक्त बनो, मेरी पूजा करने वाले बनो, मुझे नमस्कार करो। इस प्रकार तुम मुझे ही प्राप्त करोगे, मैं तुम्हें वचन देता हूँ, क्योंकि तुम मुझे प्रिय हो।
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥१८- ६६॥
सभी धर्मों को त्याग कर (हर आश्रय त्याग कर), केवल मेरी शरण में बैठ जाओ। मैं तुम्हें सभी पापों से मुक्ति दिला दुँगा, इसलिये शोक मत करो।

श्री गीता महात्म्य (अध्याय 18 शलोक 67 से 78)

श्री भगवान बोले :
इदं ते नातपस्काय नाभक्ताय कदाचन।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति॥१८- ६७॥
इसे कभी भी उसे मत बताना जो तपस्या न करता हो, जो मेरा भक्त ना हो, और न उसे जिसमें सेवा भाव न हो, और न ही उसे जो मुझ में दोष निकालता हो।
य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः॥१८- ६८॥
जो इस परम रहस्य को मेरे भक्तों को बताता है, वह मेरी परम भक्ति करने के कारण मुझे ही प्राप्त करता है, इस में कोई संशय नहीं।
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः।
भविता न च मे तस्मादन्यः प्रियतरो भुवि॥१८- ६९॥
न ही मनुष्यों में उस से बढकर कोई मुझे प्रिय कर्म करने वाला है, और न ही इस पृथ्वि पर उस से बढकर कोई और मुझे प्रिय होगा।
अध्येष्यते च य इमं धर्म्यं संवादमावयोः।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः॥१८- ७०॥
जो हम दोनों के इस धर्म संवाद का अध्ययन करेगा, वह ज्ञान यज्ञ द्वारा मेरा पूजन करेगा, यह मेरा मत है।
श्रद्धावाननसूयश्च शृणुयादपि यो नरः।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्॥१८- ७१॥
जो मनुष्य इसको श्रद्धा और दोष-दृष्टि रहित मन से सुनेगा, वह भी (अशुभ से) मुक्त हो पुण्य कर्म करने वालों के शुभ लोकों में स्थान ग्रहण करेगा।
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।
कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनंजय॥१८- ७२॥
हे पार्थ, क्या यह तुमने एकाग्र मन से सुना है। हे धनंजय, क्या तुम्हारा अज्ञान से उत्पन्न सम्मोह नष्ट हुआ है।

अर्जुन बोले :
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव॥१८- ७३॥
हे अच्युत, आप की कृपा से मेरा मोह नष्ट हुआ, और मुझे वापिस स्मृति प्राप्त हुई है। मेरे सन्देह दूर हो गये हैं, और मैं आप के वचनों पर स्थित हुआ आप की आज्ञा का पालन करूंगा।

संजय बोले :
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः।
संवादमिममश्रौषमद्भुतं रोमहर्षणम्॥१८- ७४॥
इस प्रकार मैंने भगवान वासुदेव और महात्मा पार्थ के इस अद्भुत रोम हर्षित करने वाले संवाद को सुना।
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्॥१८- ७५॥
भगवान व्यास जी के कृपा से मैंने इस परम गूह्य (रहस्य) योग को साक्षात योगेश्वर श्री कृष्ण के वचनों द्वारा सुना।
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः॥१८- ७६॥
हे राजन, भगवान केशव और अर्जुन के इस अद्भुत पुण्य संवाद को बार बार याद कर मेरा हृदय पुनः पुनः हर्षित हो रहा है।
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।
विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः॥१८- ७७॥
और पुनः पुनः भगवान हरि के उस अति अद्भुत रूप को याद कर, मुझे महान विस्मय हो रहा है हे राजन, और मेरा मन पुनः पुनः हर्ष से भरे जा रहा है।
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम॥१८- ७८॥
जहां योगेश्वर कृष्ण हैं, जहां धनुर्धर पार्थ हैं, वहीं पर श्री (लक्ष्मी, ऐश्वर्य, पवित्रता), विजय, विभूति और स्थिर नीति हैं - यही मेरा मत है।

BANIHALESHWAR MAHADEV AT BANIHAL

When we reach Banihal highway we move towards Banihal Bazar,crooss the Banihal Bridge Then walk one km towards north & we reach foothold of Pir Panchal Range. Then there is steep Trekking upwards on difficult mountainous Terrain.After trekking about 6.5 kms we see rocky terrain.Under one big rock is the cave & the cave mouth is very small but inside it is quite bigger.

The newly discovered cave of Lord Shiva in the Pir Panjal range here became the focal point on the first Navratra, as scores of devotees offered prayers at the 11,500 feet high shrine. All Parties Migrants Coordination Committee (APMCC) activists, led by Chairman Vinod Pandit, along with local populace, including Muslims, scaled mountainous track and performed pooja at the shrine yesterday. The devotees converged at Banihal town and proceeded to Krawa village on foot where the cave, housing Amarnath like rare Shiv Lingams, is located. The enthusiasm of pilgrims was worth seeing as Khurshid Chopan, who discovered the cave earlier last week, explained how he was directed by Lord Shiva in his dream to the cave. Speaking on the occasion, Pandit said that the mention of these kind of caves was also there in 'Neelmat Purana' and in Kalhana's 'Raj Tarangni' (a chronicle of the Kings of Kashmir), indicating that this cave might be thousands of years old. "It is a rare cave where Shiv lingams are formed exactly like the Amarnath, the only difference being that these Lingams are permanent in physical structure," APMCC spokesperson, King C Bharti, said. "It was due to these kind of rare religious heritage of Kashmiri Hindus that we are demanding immediate passing of Temples and Shrines Bill," he added. The Bill, 'Jammu and Kashmir Hindu Shrines and Religious Places (Management and Regulation)', aimed at proper management of the Hindu shrines and religious places was introduced in the state Assembly on March 9, 2009. Last Friday, the Assembly has sent the Bill to Select Committee of the House. Bharati, meanwhile, regretted that even after so much media coverage and clear apprehensions of some departments, the local administration has still not taken any step to protect and preserve this rare cave of Lord Shiva. He warned that any damage in absence of a permanent security system would not be tolerated. Bharati added that hence forth it will be a regular feature and every year a yatra will be taken out on first Navrata to this cave. PTI Corr SNK RCJ
Photo: Devotees pay obeisance at newly found cave of Lord Shiva PTI | 04:04 PM,Apr 12,2013 (With Pix) Banihal (J-K), Apr 12 (PTI) The newly discovered cave of Lord Shiva in the Pir Panjal range here became the focal point on the first Navratra, as scores of devotees offered prayers at the 11,500 feet high shrine. All Parties Migrants Coordination Committee (APMCC) activists, led by Chairman Vinod Pandit, along with local populace, including Muslims, scaled mountainous track and performed pooja at the shrine yesterday. The devotees converged at Banihal town and proceeded to Krawa village on foot where the cave, housing Amarnath like rare Shiv Lingams, is located. The enthusiasm of pilgrims was worth seeing as Khurshid Chopan, who discovered the cave earlier last week, explained how he was directed by Lord Shiva in his dream to the cave. Speaking on the occasion, Pandit said that the mention of these kind of caves was also there in 'Neelmat Purana' and in Kalhana's 'Raj Tarangni' (a chronicle of the Kings of Kashmir), indicating that this cave might be thousands of years old. "It is a rare cave where Shiv lingams are formed exactly like the Amarnath, the only difference being that these Lingams are permanent in physical structure," APMCC spokesperson, King C Bharti, said. "It was due to these kind of rare religious heritage of Kashmiri Hindus that we are demanding immediate passing of Temples and Shrines Bill," he added. The Bill, 'Jammu and Kashmir Hindu Shrines and Religious Places (Management and Regulation)', aimed at proper management of the Hindu shrines and religious places was introduced in the state Assembly on March 9, 2009. Last Friday, the Assembly has sent the Bill to Select Committee of the House. Bharati, meanwhile, regretted that even after so much media coverage and clear apprehensions of some departments, the local administration has still not taken any step to protect and preserve this rare cave of Lord Shiva. He warned that any damage in absence of a permanent security system would not be tolerated. Bharati added that hence forth it will be a regular feature and every year a yatra will be taken out on first Navrata to this cave. PTI Corr SNK RCJ

A shepherd here has claimed to have discovered a cave shrine with a 'Shiv Lingam', idols and some utensils of pre-Independence era in the Pir-Panjal Range of Ramban district. The cave, situated at an altitude of 11,000 feet, was discovered by Khurshid Ahmad Chopan a few days ago. Chopan claimed that the place had come in his dreams and a spiritual person had guided him to the cave. "Lord Shiva and this cave were coming to my dreams for the last couple of days... Finally I climbed the mountain and discovered the cave at Krawa belt," Chopan told PTI. "I discovered the natural cave with three 'Shiva Lingams', other smaller idols, coins dating back to 1896 and some broken earthen pots in the upper reaches of Krawa village in Banihal," he said. When contacted, Khurshid Qadri, a consultant to Jammu and Kashmir government on heritage and former director general in the state archives said, "As for the information, the cave seems to be important in nature. We will visit the place to find out the details." "Police should immediately cordon off the area to restrict people's movement at the site," Qadri said. Meanwhile, All Party Migrant Coordination Committee (APMCC), an apex body of displaced Kashmiri Pandits, have decided to go to the cave on the first day of Navratra. "We are very happy over the discovery and thank the shepherd for his initiative," APMCC Chairman Vinood Pandit said. PTI AB KKM DKB SHS SHS



POSTED BY : VIPUL KOUL...............EDITED BY : ASHOK KOUL

Rajo Verma, Married to Five Brothers …

Rajo Verma, 21, lives in one room with the siblings, in Northern India, The young wife spends each night with a different brother in turn, She does not know which of siblings is the father of her young son, Fraternal polyandry is tradition in the small village near Dehradun. A young Indian woman has spoken out about being married to five husbands, all of whom are brothers. Rajo Verma, 21, lives in one room with the siblings and they sleep on blankets on the floor. The mother-of-one, who sleeps each night with a different brother, does not know which of her five related husbands is the father of her 18-month-old son.




Happy family: Five brothers (L-R) Sant Ram Verma, 28, Bajju Verma, 32, Gopal Verma, 26, Guddu Verma, 21, and Dinesh Verma, 19, with their shared wife Rajo Verma, 20, and their son Jay Verma. The set-up may seem peculiar, but it is tradition in the small village near Dehradun, Northern India, for women to also marry "the brothers of their first husband. She told the Sun: 'Initially it felt a bit awkward. 'But I don’t favour one over the other.' Rajo and first husband Guddu wed in an arranged Hindu marriage four years ago. Since then she has married Baiju, 32, Ram 28, Gopal, 26, and Dinesh, 19 - the latest in the line of husbands - who married her as soon as he turned 18. 'We all have $ex; with her but I’m not jealous,' first husband Guddu - who remains the only official spouse - said. 'We’re one big happy family.'

Tradition: The set up may seem peculiar, but it is custom in the small village near Dehradun, Northern India, for women to also marry the brothers of her first husband.


Wife: They sleep together in turn, but that they do not have beds, just 'lots of blankets on the floor'. Rajo does not know which of the brothers is the father of her son.

Housewife: Rajo said she got a lot more attention and love than many other wives.



The ancient Hindu tradition of polyandry was once widely practiced in India, but is now only observed by a minority. It sees a woman take more than one husband, typically in areas which are male dominated. In fraternal polyandry the woman is expected to marry each of her original husband's brothers. It is thought to have arisen from the popular Sanskrit epic of Mahabharatha, which sees Draupadi, daughter of the King of Pancha being married to five brothers. The practice is also believed to be a way of keeping farming land in the family. It is most commonly found near the Himalayas in the north of the country, as well as in the mountainous nation of Tibet. While the advance of modernity has seen the archaic practice largely die out in most areas, the shortage of women in countries such as China and India has helped keep it alive as a solution to young men's difficulties in finding a wife. Rajo said she knew she was expected to accept all of her husbands, as her own mother had also been married to three brothers. She said they sleep together in turn, but that they do not have beds, just 'lots of blankets on the floor'. She added: 'I get a lot more attention and love than most wives.' Via — Dailymail




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POSTED BY .............VIPUL KOUL...............................EDITED BY..............ASHOK KOUL

श्रीमद्भगवद्गीता अध्याय 17

श्रीमद्भगवद्गीता अध्याय 17. श्रद्धात्रयविभागयोग

घोर तप वर्णन (अध्याय 17 शलोक 1 से 6)

अर्जुन बोले :

ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः।
तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः॥१७- १॥

हे कृष्ण। जो लोग शास्त्र में बताई विधि की चिंता न कर, अपनी श्रद्धा अनुसार यजन (यज्ञ) करते हैं, उन की निष्ठा कैसी ही - सातविक, राजसिक अथवा तामसिक।

श्री भगवान बोले :

त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा।
सात्त्विकी राजसी चैव तामसी चेति तां शृणु॥१७- २॥

हे अर्जुन। देहधारियों की श्रद्धा उनके स्वभाव के अनुसार तीन प्रकार की होती है - सात्त्विक, राजसिक और तामसिक। इस बारे में मुझ से सुनो।

सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत।
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः॥१७- ३॥

हे भारत, सब की श्रद्धा उन के अन्तःकरण के अनुसार ही होती है। जिस पुरुष की जैसी श्रद्धा होती है, वैसा ही वह स्वयं भी होता है।

यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः।
प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः॥१७- ४॥

सातविक जन देवताओं को यजते हैं। राजसिक लोग यक्ष औऱ राक्षसों का अनुसरण करते हैं। तथा तामसिक लोग भूत प्रेतों की यजना करते हैं।

अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः।
दम्भाहंकारसंयुक्ताः कामरागबलान्विताः॥१७- ५॥

कर्षयन्तः शरीरस्थं भूतग्राममचेतसः।
मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान्॥१७- ६॥

जो लोग शास्त्रों में नहीं बताये घोर तप करते हैं, ऐसे दम्भ, अहंकार, काम, राग औऱ बल से चूर अज्ञानी (बुद्धि हीन) मनुष्य इस शरीर में स्थित पाँचों तत्वों को कर्षित करते हैं, साथ में मुझे भी जो उन के शरीर में स्थित हुँ। ऐसे मनुष्यों को तुम आसुरी निश्चय (असुर वृ्त्ति) वाले जानो।

गुण अनुसार भेद वर्णन (अध्याय 17 शलोक 7 से 22)
श्री भगवान बोले :


आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः।
यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु॥१७- ७॥

प्राणियों को जो आहार प्रिय होता है वह भी तीन प्रकार का होता है। वैसे ही यज्ञ, तप तथा दानसभी - ये सभी भी तीन प्रकार के होते हैं। इन का भेद तुम मुझ से सुनो।

आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः।
रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः॥१७- ८॥

जो आहार आयु बढाने वाला, बल तथा तेज में वृद्धि करने वाला, आरोग्य प्रदान करने वाला, सुख तथा प्रीति बढाने वाला, रसमयी, स्निग्ध (कोमल आदि), हृदय की स्थिरता बढाने वाला होता है - ऐसा आहार सातविक लोगों को प्रिय होता है।

कट्‌वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः।
आहारा राजसस्येष्टा दुःखशोकामयप्रदाः॥१७- ९॥

कटु (कडवा), खट्टा, ज्यादा नमकीन, अति तीक्षण (तीखा), रूखा या कष्ट देने वाला - ऐसा आहार जो दुख, शोक और राग उत्पन्न करने वाला है वह राजसिक मनुष्यों को भाता है।

यातयामं गतरसं पूति पर्युषितं च यत्।
उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम्॥१७- १०॥

जो आहार आधा पका हो, रस रहित हो गया हो, बासा, दुर्गन्धित, गन्दा या अपवित्र हो - वैसा तामसिक जनों को प्रिय लगता है।

अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते।
यष्टव्यमेवेति मनः समाधाय स सात्त्विकः॥१७- ११॥

जो यज्ञ फल की कामना किये बिना, यज्ञ विधि अनुसार किया जाये, यज्ञ करना कर्तव्य है - मन में यह बिठा कर किया जाये वह सात्त्विक है।

अभिसंधाय तु फलं दम्भार्थमपि चैव यत्।
इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम्॥१७- १२॥

जो यज्ञ फल की कामना से, और दम्भ (दिखावे आदि) के लिये किया जाये, हे भारत श्रेष्ठ, ऐसे यज्ञ को तुम राजसिक जानो।

विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम्।
श्रद्धाविरहितं यज्ञं तामसं परिचक्षते॥१७- १३॥

जो यज्ञ विधि हीन ढंग से किया जाये, अन्न दान रहित हो, मन्त्रहीन हो, जिसमें कोई दक्षिणा न हो, श्रद्धा रहित हो - ऐसे यज्ञ को तामसिक यज्ञ कहा जाता है।

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्।
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते॥१७- १४॥

देवताओं, ब्राह्मण, गुरु और बुद्धिमान ज्ञानी लोगों की पूजा, शौच (सफाई, पवित्रता), सरलता, ब्रह्मचार्य, अहिंसा - यह सब शरीर की तपस्या बताये जाते हैं।

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत्।
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते॥१७- १५॥

उद्वेग न पहुँचाने वाले सत्य वाक्य जो सुनने में प्रिय और हितकारी हों - ऐसे वाक्य बोलना, शास्त्रों का स्वध्याय तथा अभ्यास ये वाणी की तपस्या बताये जाते है।

मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः।
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते॥१७- १६॥

मन में शान्ति (से उत्पन्न हुई प्रसन्नता), सौम्यता, मौन, आत्म संयम, भावों (अन्तःकरण) की शुद्धि - ये सब मन की तपस्या बताये जाते हैं।

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः।
अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते॥१७- १७॥

मनुष्य जिस श्रद्धा से तपस्य करता है, वह भी तीन प्रकार की है। सातविक तपस्या वह है जो फल की कामना से मुक्त होकर की जाती है।

सत्कारमानपूजार्थं तपो दम्भेन चैव यत्।
क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम्॥१७- १८॥

जो तपस्या सत्कार, मान तथा पूजे जाने के लिये की जाती है, या दिखावे अथवा पाखण्ड से की जाती है, ऐसी अस्थिर और अध्रुव (जिस का असतित्व स्थिर न हो) तपस्या को राजसिक कहा जाता है।

मूढग्राहेणात्मनो यत्पीडया क्रियते तपः।
परस्योत्सादनार्थं वा तत्तामसमुदाहृतम्॥१७- १९॥

वह तप जो मूर्ख आग्रह कारण (गलत धारणा के कारण) और स्वयं को पीडा पहुँचाने वाला अथवा दूसरों को कष्ट पहुँचाने हेतु किया जाये, ऐसा तप तामसिक कहा जाता है।

दातव्यमिति यद्दानं दीयतेऽनुपकारिणे।
देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम्॥१७- २०॥

जो दान यह मान कर दिया जाये की दान देना कर्तव्य है, न कि उपकार करने के लिये, और सही स्थान पर, सही समय पर उचित पात्र (जिसे दान देना चाहिये) को दिया जाये, उस दान को सात्विक दान कहा जाता है।

यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः।
दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम्॥१७- २१॥

जो दान उपकार हेतु, या पुनः फल की कामना से दिया जाये, या कष्ट भरे मन से दिया जाये उसे राजसिक कहा जाता है।

अदेशकाले यद्दानमपात्रेभ्यश्च दीयते।
असत्कृतमवज्ञातं तत्तामसमुदाहृतम्॥१७- २२॥

परन्तु जो दान गलत स्थान पर या गलत समय पर, अनुचित पात्र को दिया जाये, या बिना सत्कार अथवा तिरस्कार के दिया जाये, उसे तामसिक दान कहा जायेगा।

ॐ तत्सत् व्याख्या (अध्याय 17 शलोक 23 से 28)
श्री भगवान बोले :

ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः।
ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा॥१७- २३॥

ॐ तत सत् - इस प्रकार ब्रह्म का तीन प्रकार का निर्देश कहा गया है। उसी से पुरातन काल में ब्राह्मणों, वेदों और यज्ञों का विधान हुआ है।

तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः।
प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम्॥१७- २४॥

इसलिये ब्रह्मवादि शास्त्रों में बताई विधि द्वारा सदा ॐ के उच्चारण द्वारा यज्ञ, दान और तप क्रियायें आरम्भ करते हैं।

तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः।
दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः॥१७- २५॥

और मोक्ष की कामना करने वाले मनुष्य "तत" कह कर फल की इच्छा त्याग कर यज्ञ, तप औऱ दान क्रियायें करते हैं। (तत अर्थात वह)

सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते।
प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते॥१७- २६॥

हे पार्थ, सद-भाव (सत भाव) तथा साधु भाव में सत शब्द का प्रयोग किया जाता है। उसी प्रकार प्रशंसनीय कार्य में भी 'सत' शब्द प्रयुक्त होता है।

यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते।
कर्म चैव तदर्थीयं सदित्येवाभिधीयते॥१७- २७॥

यज्ञ, तप तथा दान में स्थिर होने को भी सत कहा जाता है। तथा भगवान के लिये ही कर्म करने को भी 'सत' कहा जाता है।

अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत्।
असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह॥१७- २८॥

जो भी यज्ञ, दान, तपस्या या कार्य श्रद्धा बिना किया जाये, हे पार्थ उसे 'असत्' कहा जाता है, न उस से यहाँ कोई लाभ होता है, और न ही आगे।

POSTED BY : VIPUL KOUL
EDITED BY :ASHOK KOUL

Swami Shankar Razdan

Swami Shankar Razdan
who lived for others
"Face to face with the Goddess"
- M. K. Raina
Koshur Samachar


As the Lord, according to the Bhagvad Gita, incarnates periodically for the protection of the oppressed and the destruction of the wicked, so does He sends, from time to time, his chosen ones to strengthen the wavering faith of the devotees and relieve them of their troubles and mental tribulations.

Apart from showing the right path to the Sadaka by their teachings, they set an example for the people to live a pious and a fruitful life in the service of mankind. For the relief of their devotees they go to any length. Their spiritual attainments give them control over environment and they are able to perform miracles for the relief of their devotees which seem incredulous to the uninitiated but strengthen the faith of the Sadaka. Their supernatural feats could also be intended to shock the ignorant into the realization that there is a divine force above and beyond the ken of human understanding which controls the destinies of us mortals.

Ultimate Truth

Kashmir over the ages has had its compliment of Rishis, Munis, Saints and Sufis who, from time to time, have appeared among the common people to guide them towards the Ultimate Truth. Among them rose in the middle of the last century a Siddha Purusha, Swami Shankar Razdan, who was revered by all for his spiritual attainments. Swamiji was not only a saint, he had great literary attainments. One of his more important contributions to the Kashmiri literature is his Ramayana in Kashmiri verse in Sharda script. He has left behind many Vakyas which are a source of inspiration to the faithful.

It is unfortunate that because of the perverse mentality of some of his successors, his Ramayana has not seen the light of day in printed form. It should not be difficult at present to transcribe the text from Sharda into Devnagari script for the benefit of the readers. After some time this task may become impossible with the passing away of those people who know the Sharda script. It also needs to be seen that such a precious and a rare manuscript is not made a feast to termites and lost to posterity through the narrow vision of those people in whose possession the manuscript is at the moment.

Vaakh Sidhi

Born in a middle class family at Kaniakadal, Srinagar, Shankar, even in his childhood, had displayed a remarkable Vaakh Sidhi (what he said would come true) which startled people around him. As a child he would babble prayers in incoherent words and be absorbed in contemplation. As such he had not much attachment to the family. His father, a revenue official, was posted in Kulgam, an area abounding in natural beauty. Shankar spent his early days there which brought him closer to nature. The surroundings were in tune with his spiritual make- up and he started his Tapasya in Uttarsu, at a shrine of Umma Bhagwati. He later wanted to shift his place of contemplation to Khirbhavani shrine in Manzgam (Kulgam).

On his way to Manzgam, Swamiji encountered a strange phenomenon. All of a sudden dark clouds started gathering overhead and there followed lightning and cloudbursts, thunderstorms and rains which uprooted trees and rocks started rolling down the Vishaw river and along with it Shankar Razdan was swept away. Swamiji, being a man of prescience, was not afraid of this extraordinary phenomenon. On the contrary he took it as an indication of some supernatural happening. In a flash he saw the Devi on a rock beckoning to him. The Devi extended a corner of Her 'Longi' to the Swami; he caught hold of it and the Devi pulled him to Herself, applied Tilak on the forehead of the Swami and gave him Khir and other Prashad with Her own hands. The Devi admonished him for frittering away his energies in search of the Divine without a Guru. He should go to one of Her devotees, Swami Zanardan Dhar of Srinagar, to whose care She had given him for future. "He will give you Updesh", said the Devi, and disappeared.

Clear Indication

In a short while the storm subsided, the sky cleared, the sun shone and the Swami found his way to safety. This was a clear indication to the Swami that the Devi to Whom he was going had met him half-way, given him Darshan and confined him to the care of Swami Zanardan. No sooner did Shankar Razdan reach Srinagar, Swami Zanardan came out to greet him and after that Shankar Razdan continued to be a Shishya of Swami Zanardan.

A few instances of the miracles that were performed by the Swami may be narrated here. Once he, along with his other fellow-students, was studying at night. There being no other means of lighting those days, they were studying under an oil lamp. The oil of the lamp dried up and the lamp started to flicker. The students felt disappointed because it was not possible to go out to fetch oil at that late hour to refill the lamp. Shankar told them not to mind and the lamp started to light up brightly to the wonder of his fellow-students. It went on well beyond their requirement. It is possible that it was in remembrance of this event that when a Samadhi was built in the memory of the Swami, it was named the temple of Ratanjot.

'Shankaren Makach'

There is a saying "Shankaren Makach" Shanker's axe. Swami Shankar Razdan used to carry an axe with him and worship it. Once at Bijbehara, when asked what was in that axe that he worshipped it he struck the axe at a huge stone. An axe got stuck in the stone, yet Swamiji's axe continued to be in his hand. It is said that the stone with the axe is still existing.

It was Sawan Pooranmashi, and thousands of people were on pilgrimage to the holy Amarnath cave. The Swami was at his home. He had not gone on pilgrimage. At Amarnath there was a thunderstorm. People were in distress and there was danger of large-scale death and devastation. All of a sudden, Swamiji appeared near the cave deep in Tapasya. The sky cleared and the people were happy at the sight of the Swami. On their return from the cave they did not find the Swami at his place. When they reached Srinagar and narrated their tribulations and mentioned the presence of the Swami there, his disciples were puzzled and asserted that the Swami had never stirred out of his hut.

The British had sent a political mission to Central Asia via Kashmir under the leadership of Douglas Forsythe. The mission was of great significance because the British wanted to checkmate the influence of Russia in this area and the Begs and other petty rulers there could be influenced one way or the other. The impression was given that it would be a joint mission of the Government of India and the Kashmir Government and Maharaja Ranbir Singh was induced to render all assistance to the mission to meet Yaqub Beg who had formed the short-lived independent kingdom of Kashgharia and Yarkand. Queen Victoria of England was deeply interested in the mission and sent presents to the Maharaja. However, the mission did not return for a long time and various search parties were sent out to trace it with no results.

The British got annoyed and furious with Maharaja Ranbir Singh and pressed him hard to find the whereabouts of the mission because its loss involved the interests of the State and the prestige of the Queen herself. The Maharaja got worried and stood in the danger of even being deposed. In spite of his best efforts no trace could be found of the political mission. It was suggested to him that he might seek the aid of Swami Shankar Razdan, a recluse living in a hut near Chattabal. The Maharaja finding no alternative went personally to the saint.

Godly Intervention

The saint at first expressed his inability to do anything but after much persuasion by his disciples and considering the gravity of the situation for the Maharaja he finally agreed to intervene and said that the mission would return in a few days. And, surely, Douglas Forsythe and his party returned. Asked what had happened to them Forsythe said that while returning they had lost their way and had been wandering over rocks and valleys and had been held by some local chieftains. On the intervention of a Kashmiri (giving the description of Swami Shankar Razdan) they had been released and guided to safety. He also gave the same date of his rescue on which the Maharaja had approached the saint. This narration struck wonder in the whole court and the Maharaja rushed to the saint, bowed before him and made obeisance. This incident became known throughout India, even Britain. Since then Maharaja Ranbir Singh and Maharaja Pratap Singh, who succeeded him, were devotees of the Swami.

Divining Pain

Once Maharaja Ranbir Singh had paid a visit to the saint in his Kutia. With him was his military attachŽ. The party was offered tea which they most cherished as Prashad from the saint. While offering tea a disciple inadvertently dropped some boiling tea on the shoulder of the military attachŽ, who could not even squirm in the presence of the Maharaja. Swami Shankar Razdan divined the pain that the military attachŽ was undergoing. He rubbed the shoulder of the Colonel for some time and the pain went on reducing in the Colonel's shoulder, but blisters appeared on the shoulder of the saint himself. This indicates that when he relieved the tribulations of his devotees he took all the pain upon himself.

There are many miracles which Swami Shankar Razdan performed to relieve the distress of his devotees to bear narration here. It was not for any personal benefit or any consideration that he did good. He lived in a small Kutia at Chattabal, Srinagar, and welcomed everyone who came to him, a pauper or a Raja. The Maharaja wanted to build a residence for the Mahatma which could accommodate comfortably him, and his disciples. With this end in view he deputized his engineers to make a layout plan and an assessment of the proposed Ashram. When the engineers went on the site to take measurements and there was some activity outside the Mahatma's Kutia, he inquired what it was all about. When informed by the engineers about their purpose and the Maharaja's wish to build a mansion for his Ashram, he strictly forbade to take measurements and sent message to the Maharaja that if he felt ashamed to visit his humble Kutia, he (the Maharaja) had better not come to visit him (the saint). This perturbed the Maharaja because he was devoutly attached to the saint and he came forthwith to beg pardon for his temerity.

Adopts Child

Swamiji was a celibate and had no family. Once a widow came to him with the limp body of a child stricken with small-pox in her arms who, she thought, had breathed his last. She cried and wailed before the Swami and told him that it was her only child who was no more. She implored him to do something to bring the child back to life. Everyone present was moved by the pleadings of the widow and implored the Mahatma to grant her boon. After some contemplation Swami Shankar Razdan told the widow that her son might return to life but she should have to part with him. He offered to adopt the child. The widow, for the sake of the life of her child, agreed readily to have nothing to do with him if he came back to life and the Mahatma could adopt him if he liked. The Mahatma sprinkled some holy water from his Puja on the child who started opening his eyes and making movements. There was great excitement and happiness among the devotees and they fell at the feet of the Mahatma. The child recovered and was named Ramjoo by the Mahatma and adopted by him. He brought up Ramjoo with great care, gave him good education, secular as well as religious.

Offers Spurned

The Maharaja out of consideration for the Mahatma wanted to give a prize post to young Ramjoo. But Swami Shankar Razdan would have none of it. After great persuasion, he allowed his adopted son to take Government service which was the only means of livelihood for Kashmiri Pandits those days. Shri Ramjoo rose step by step to become Military Secretary in the Government, and later adviser to Raja Amar Singh, father of late Maharaja Hari Singh.

Swami Shankar Razdan lived and died in his humble Kutia. The Swami was a man of learning. He wrote extensively and, as mentioned above, his Ramayana in Kashmiri is a unique piece of religious literature which awaits publication. When he attained Mukti the Maharaja got a Samadhi built in his name. It was named Mandir Ratanjot. Though the Mandir is in private hands, it is open to allÑ Hindus, Muslims, Christians and others. Everyone in Chattabal reveres the memory of Swami Shankar Razdan. In the temple are placed the personal effects of the Mahatma, the axe which he worshipped and the offerings made by the Maharajas and other humbler folk. There are many books in the temple (some in Kashmiri-Sharda) which need to be researched upon.

Supernatural

Much of what is written above is recorded history except for the supernatural part which was personal to the disciples and who had profited by his benevolence. This piece is to record for the benefit of those who do not know what spiritual powers our ancestors possessed which they utilized for the good of the mankind.
PPosted by .............Vipul koul

Karunamai Maa

- Piyaray Lal Raina


Karunamaa Mai
Karunamai Maa in Ashram Temple (1999)

On October 28, 2000, Hindu community and particularly Kashmiri Pundits lost one of it modern day saints who had achieved siddhi in her lifetime by taking samadhi in New Delhi. It was indeed a sad day for the followers of Karunamai maa.


Background

Karunamai Maa was born in 1913 in a devout Kashmiri Pandit family of Kichloo’s on Nag Panchami and was named Bimla. The family priest Surikant Joshi of Bijbehara in Kashmir who had himself achieved siddhi by worshipping Param Shakti Ragnnya Bhagwati (Khir Bhawani) initiated her into shakti sadna at an early age. She wanted to be a sanyasin but her guru advised her to live a normal grehesti life. She therefore was married in a well to do Kashmiri family of Channas in New Delhi.

Although she lived a life of common grahesti woman with her three sons, she was always engaged in attending and conducting satsangs in New Delhi for about 30 years. Many who attended her satsangs became her dedicated disciples and started calling her Karunamai Maa - the benevolent mother.

Shree Karunamai Maa Shakti Peeth

Until 1989, she would regularly go to Kashmir (Khir Bhawani) for meditation. In 1989, she decided to establish a shaktipeeth at a place known as Sanp ki Nangli near Sohna in Gurgaon District of Haryana State (about 50 kms south of New Delhi). This shaktipeeth came to be known as Shree Karunamai Maa Shakti Peeth. She procured about 10 acres of land there and with the help of her disciples she constructed a beautiful temple dedicated to Maa Durga (Ragnya) with a big hall which can accommodate up to 500 attendees at a time. She also built a small residential cottage for herself where she lived with her chief disciples. Additional construction was done to accommodate pilgrims, a library, a medical clinic, and sevaks. The land around the temple was converted into a beautiful garden with flowers and greenery. Fruit trees such as mango, amrud, papayas, lemons were planted. To meet requirements of eatables for the residents wheat and vegetables were cultivated. A number of cows were added to meet the requirements of milk and milk products. Neem trees have been grown all round the periphery for providing clean and calm environment. The devotees feel enchanted and spirited at the very sight of this Ashram.

Karunamai Maa had achieved siddhi at a young age. She preferred to be left alone to meditate and enjoy the divine bliss of which she was a symbol. This was the primary reason she chose to live in a remote rural place. But her devotees were always looking for her. Everyday the disciple cars were lined up outside the Ashram gate. On auspicious occasions, like Navratras, special arrangements for devotees and car parking had to be made. She never installed a telephone in the Ashram as she thought it would further distract her peace.

Spirituality and Beliefs

Karunamai Maa believed in purity in all phases of life. She taught that cleanliness of mind is as essential for the spiritual growth as physical one. She adored deities in temple with choicest dresses and ornaments and was herself dressed well. She lived by the principle of "sound mind in a sound body". For achieving siddhi, she favored the route of Japs rather than ritualistic puja. One would see her always reciting Jap mantras with a Jap Mala concealed in a small pouch in her right hand even when she was talking to her devotees. She insisted on praying daily preferably loudly in her melodious voice to elevate her spirituality before performing Japs. She had adopted Kashmiri prayers for recitation in Ashram. Thus one would hear recitation of prayers like:


Ganesh Prayer

Hemja Sutam Bujam Ganesham Ish Nandnam
Kalpavraksha Bhaktaraksha Namostutey Gajaananam

Gauree Prayer

Om Leela Rabda Sthaapit Lupthakhil Lokaam
Gauree Ambaah Ambur Haakeem Hameeday


Bhannamsahasrastutih, Bahuroop Garbpath and Mahimnapar ( with the beginning of Aadinam agdam divyam) were daily recited. The above prayers are purely of Kashmiri origin and are not typically recited outside of the Kashmiri Pundit families. Most of her devotees were non-Kashmiri’s and they would recite them verbatim as was done in Kashmir.

During the two annual Navratras, special prayers were held with a daylong havan’s on Durga Ashtami. Durga Mata was specially propitiated as a fountain of shakti by offering homs (svaha) as established in Bhavani Shestranavali. Karunamai Maa had great faith in Maa Durga. During the nine days of Navratras, she would often remind her disciples that Maa Durga is in a mood to forgive sins and bestowing blessings and therefore they should do as much Japs as possible over 125,000 limit. During Havans, prasad was distributed to devotees where Kashmiri style food such as plain rice, dam aloo, chok vagun, moong ki daal with nadru etc would be served to thousands who would attend. Ashram has raised a permanent platform for distributing prasad to a large gathering.

Benevolent Mother

Karunamai Maa was a benevolent person at heart. Despite her old age and indifferent health, she never refused to attend to the prayers of those who came to seek her blessings. She would always give a patient hearing to them and made it a point to see that they left satisfied. She would give them a small mantra for a jap and then she kept track of the progress of the individuals problem. If no progress was reported she would give a different mantra. She called her devotees by their first name. To give maximum satisfaction to her devotees she made it a point to apply tilak and tie nariwan(mavli) round their wrists herself in spite of her physical discomfort towards her old age. She had a tradition of going to Haridwar along with her devotees for few days and after having a bath in the river Ganga along with them she would offer extensive pooja and made everyone participate in it. It used to be a great event for her devotees and they eagerly waited for this opportunity. New disciples were initiated with mantras at this time. She felt very sad for Kashmiri Hindus who suffered so much for no fault of theirs and offered prayers for their return to their motherland.

Social Activistism

She thought it her duty to do something for the poor. She opened a Homeopathic and Ayurvedic clinic in the ashram where she invited leading doctors to treat the poor. Free medicines were distributed. For the old who suffered from the partial loss of vision she organized camps for their cataract operations. A center was opened providing sewing training to ladies. Weekly coaching classes were held for children to teach them alphabets and also helping in doing their home- work. She had a deep love for children and she laid a park for them in the ashram premises in which swings and seesaws slides were fixed. Annual sports day for village children was held. Winners were presented prizes.

During Navratra celebrations, children were encouraged to recite mantras and were rewarded. On Navratra ashtami, nine small girls were selected among those who came with their parents. They were dressed representing nine goddesses and were carried in a procession to temple, their feet were washed by Maa herself. After performing their pooja, they were sent away with good money as dakshina.

The excitement on the faces of children and their parents as well was a sight to be seen. On these occasions, she distributed lot of new clothes among the poor. Every year she made special arrangements on a particular day to invite local village people for a pooja for their welfare that was followed by a lunch. This was her way of keeping local people in touch with all the activities in the ashram. They always attended in large numbers.

Other interests

Maa wrote hindi poetry. A collection of her poems has been published under the title Maa Prasad. One finds a touch of Kabir in her poetry. For example:


Gyan bakti ke bina kahan miley nirman
Goru charan seva bina nahi miley bhagwan

Bool per bool kare apne ko dubayey
Neki kar tere kam aayey dubey koun bachy


Maa had a hypnotizing melodious voice which kept audience spellbound when she recited prayers or her poems. All these have been recorded. She enjoyed music and thus encouraged all those who could sing or play music.

Maa liked travelling. She traveled regularly to US, Canada, Europe, Hong Kong etc. As a matter of fact, she returned from a two-month trip of Germany and France on September 1, 2000.

Future Plans for Ashram

To take care of Ashram after her taking Samadhi Maa had already performed an elaborate abhishek for installing a young sansasi who had renounced his career as a Chartered Accountant as her heir. She gave him the new name Nand Baba who posses all the divine qualities of Nand and with the blessings of Maa he will surely carry forward the mission of Karunamai Maa’s dreams.

Those who she touched in her life have been blessed. Let us all pray for her everlasting peace and remember her benevolent presence amongst us.


Ashram
Kanik Puja celebration in the Ashram (2000)

श्रीमद्भगवद्गीता अध्याय 16. दैवासुरसम्पद्विभागयोग

श्रीमद्भगवद्गीता अध्याय 16. दैवासुरसम्पद्विभागयोग

दैवी और आसुरी सम्पद् (अध्याय 16 शलोक 1 से 5)

श्री भगवान बोले :

अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः।
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्॥१६- १॥
अभय, सत्त्व संशुद्धि, ज्ञान और कर्म योग में स्थिरता, दान, इन्द्रियों का दमन, यज्ञ (जैसे प्राणायाम, जप यज्ञ, द्रव्य यज्ञ आदि), स्वध्याय, तपस्या, सरलता।
अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्।
दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम्॥१६- २॥
अहिंसा (किसी भी प्राणी की हिंसा न करना), सत्य, क्रोध न करना, त्याग, मन में शान्ति होना (द्वेष आदि न रखना), सभी जीवों पर दया, संसारिक विषयों की तरफ उदासीनता, अन्त करण में कोमलता, अकर्तव्य करने में लज्जा।
तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता।
भवन्ति संपदं दैवीमभिजातस्य भारत॥१६- ३॥
तेज, क्षमा, धृति (स्थिरता), शौच (सफाई और शुद्धता), अद्रोह (द्रोह - वैर की भावना न रखना), मान की इच्छा न रखना - हे भारत, यह दैवी प्रकृति में उत्पन्न मनुष्य के लक्षण होते हैं।
दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च।
अज्ञानं चाभिजातस्य पार्थ संपदमासुरीम्॥१६- ४॥
दम्भ (क्रोध अभिमान), दर्प (घमन्ड), क्रोध, कठोरता और अपने बल का दिखावा करना, तथा अज्ञान - यह असुर प्राकृति को प्राप्त मनुष्य के लक्षण होते हैं।
दैवी संपद्विमोक्षाय निबन्धायासुरी मता।
मा शुचः संपदं दैवीमभिजातोऽसि पाण्डव॥१६- ५॥
दैवी प्रकृति विमोक्ष में सहायक बनती है, परन्तु आसुरी बुद्धि और ज्यादा बन्धन का कारण बनती है। तुम दुखी मत हो क्योंकि तुम दैवी संपदा को प्राप्त हो हे अर्जुन।


आसुरी सम्पदा के चिहन् (अध्याय 16 शलोक 6 से 20)

श्री भगवान बोले :

द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च।
दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु॥१६- ६॥
इस संसार में दो प्रकार के जीव हैं - दैवी प्रकृति वाले और आसुरी प्रकृति वाले। दैवी स्वभाव के बारे में अब तक विस्तार से बताया है। अब आसुरी बुद्धि के विषय में सुनो हे पार्थ।
प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः।
न शौचं नापि चाचारो न सत्यं तेषु विद्यते॥१६- ७॥
असुर बुद्धि वाले मनुष्य प्रवृत्ति और निवृत्ति को नहीं जानते (अर्थात किस चीज में प्रवृत्त होना चाहिये किस से निवृत्त होना चाहिये, उन्हें इसका आभास नहीं)। न उनमें शौच (शुद्धता) होता है, न ही सही आचरण, और न ही सत्य।
असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम्।
अपरस्परसंभूतं किमन्यत्कामहैतुकम्॥१६- ८॥
उनके अनुसार यह संसार असत्य और प्रतिष्ठा हीन है (अर्थात इस संसार में कोई दिखाई देने वाले से बढकर सत्य नहीं है और न ही इसका कोई मूल स्थान है) , न ही उनके अनुसार इस संसार में कोई ईश्वर हैं, केवल परस्पर (स्त्रि पुरुष के) संयोग से ही यह संसार उत्पन्न हुआ है, केवल काम भाव ही इस संसार का कारण है।
एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः।
प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः॥१६- ९॥
इस दृष्टि से इस संसार को देखते, ऐसे अल्प बुद्धि मनुष्य अपना नाश कर बैठते हैं और उग्र कर्मों में प्रवृत्त होकर इस संसार के अहित के लिये ही प्रयत्न करते हैं।
काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः।
मोहाद्‌गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः॥१६- १०॥
दुर्लभ (असंभव) इच्छाओं का आश्रय लिये, दम्भ (घमन्ड) मान और अपने ही मद में चुर हुये, मोहवश (अज्ञान वश) असद आग्रहों को पकड कर अपवित्र (अशुचि) व्रतों में जुटते हैं।
चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः।
कामोपभोगपरमा एतावदिति निश्चिताः॥१६- ११॥
मृत्यु तक समाप्त न होने वालीं अपार चिन्ताओं से घिरे, वे काम उपभोग को ही परम मानते हैं।
आशापाशशतैर्बद्धाः कामक्रोधपरायणाः।
ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान्॥१६- १२॥
सैंकडों आशाओं के जाल में बंधे, इच्छाओं और क्रोध में डूबे, वे अपनी इच्छाओं और भोगों के लिये अन्याय से कमाये धन के संचय में लगते हैं।
इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम्।
इदमस्तीदमपि मे भविष्यति पुनर्धनम्॥१६- १३॥
'इसे तो हमने आज प्राप्त कर लिया है, अन्य मनोरथ को भी हम प्राप्त कर लेंगें। इतना हमारे पास है, उस धन भी भविष्य में हमारा हो जायेगा'।
असौ मया हतः शत्रुर्हनिष्ये चापरानपि।
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी॥१६- १४॥

'इस शत्रु तो हमारे द्वारा मर चुका है, दूसरों को भी हम मार डालेंगें। मैं ईश्वर हूँ (मालिक हूँ), मैं सुख सम्रद्धि का भोगी हूँ, सिद्ध हुँ, बलवान हुँ, सुखी हुँ '।
आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया।
यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः॥१६- १५॥
'मेरे समान दूसरा कौन है। हम यज्ञ करेंगें, दान देंगें और मजा उठायेंगें ' - इस प्रकार वे अज्ञान से विमोहित होते हैं।
अनेकचित्तविभ्रान्ता मोहजालसमावृताः।
प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ॥१६- १६॥
उनका चित्त अनेकों दिशाओं में दौडता हुआ, अज्ञान के जाल से ढका रहता है। इच्छाओं और भोगों से आसक्त चित्त, वे अपवित्र नरक में गिरते जाते हैं।
आत्मसंभाविताः स्तब्धा धनमानमदान्विताः।
यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम्॥१६- १७॥
अपने ही घमन्ड में डूबे, सवयं से सुध बुध खोये, धन और मान से चिपके, वे केवन ऊपर ऊपर से ही (नाम के लिये ही) दम्भ और घमन्ड में डूबे अविधि पूर्ण ढंग से यज्ञ करते हैं।
अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः।
मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः॥१६- १८॥
अहंकार, बल, घमन्ड, काम और क्रोध में डूबे वे सवयं की आत्मा और अन्य जीवों में विराजमान मुझ से द्वेष करते हैं और मुझ में दोष ढूँडते हैं।
तानहं द्विषतः क्रुरान्संसारेषु नराधमान्।
क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु॥१६- १९॥
उन द्वेष करने वाले क्रूर, इस संसार में सबसे नीच मनुष्यों को मैं पुनः पुनः असुरी योनियों में ही फेंकता हुँ।
आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि।
मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम्॥१६- २०॥
उन आसुरी योनियों को प्राप्त कर, जन्मों ही जन्मों तक वे मूर्ख मुझे प्राप्त न कर, हे कौन्तेय, फिर और नीच गतियों को (योनियों अथवा नरकों) को प्राप्त करते हैं।



शास्त्रोक्त आचरण प्रेरणा (अध्याय 16 शलोक 21 से 24)
श्री भगवान बोले :
त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः।
कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्॥१६- २१॥
नरक के तीन द्वार हैं जो आत्मा का नाश करते हैं - काम (इच्छा), क्रोध, तथा लोभ। इसलिये, इन तीनों का ही त्याग कर देना चाहिये।
एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः।
आचरत्यात्मनः श्रेयस्ततो याति परां गतिम्॥१६- २२॥
इन तीनों अज्ञान के द्वारों से विमुक्त होकर मनुष्य अपने श्रेय (भले) के लिये आचरण करता है, और फिर परम गति को प्राप्त होता है।
यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः।
न स सिद्धिमवाप्नोति न सुखं न परां गतिम्॥१६- २३॥
जो शास्त्र में बताये मार्ग को छोड कर, अपनी इच्छा अनुसार आचरण करता है, न वह सिद्धि प्राप्त करता है, न सुख और न ही परम गति।
तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि॥१६- २४॥
इसलिये तुम्हारे लिये शास्त्र प्रमाण रूप है (शास्त्र को प्रमाण मानकर) जिससे तुम जान सकते हो की क्या करने योग्य है और क्या नहीं करने योग्य है। शास्त्र द्वारा मार्ग को जान कर हि तुम्हें उसके अनुसार क.
POSTED BY : VIPUL KOUL .....EDITED BY..............ASHOK KOUL