Yama (Hinduism)

This article is about the deity Yama in the Hindu tradition. For the deity Yama in other religious traditions, see Yama . For other uses, see Yama (disambiguation).

"Dharma (Hinduism)" redirects here. For the Hindu concept, see Dharma.

Yama
Death
Devanagari	यम
Affiliation	Deva
Abode	Naraka
Mantra	Om Surya puthraya Vidhmahe MahaKalaya Dheemahi Thanno Yama Prachodayath[1]
Weapon	Danda
Consort	Yami or Syamala
Mount	water buffalo

In Hindu mythology, Yama (Sanskrit: यम) is the lord of death, first recorded in the Vedas. Yama belongs to an early stratum of Indo-Iranian theology. In Vedic tradition Yama was considered to have been the first mortal who died and espied the way to the celestial abodes, thus in virtue of precedence he became the ruler of the departed. In some passages, however, he is already regarded as the god of death. Yama's name can be interpreted to mean "twin", and in some myths he is paired with a twin sister Yamī.
Yama is assisted by Chitragupta who is assigned with the task of keeping complete records of actions of human beings on the earth, and upon their death deciding to have them reincarnated as a superior or inferior organism, depending on their actions on the earth (Karma).
Yama is also the lord of justice and is sometimes referred to as Dharma, in reference to his unswerving dedication to maintaining order and adherence to harmony.
Yama is a Lokapāla and an Aditya. He is the son of Surya (Sun) and twin brother of Yami, or Yamuna, traditionally the first human pair in the Vedas. Interestingly Surya's two sons Shani and Yama judge. Shani gives us the results of one's deeds through one's life through appropriate punishments and rewards; Yama grants the results of one's deeds after death.^[2]
He is one of the Guardians of the directions and represents the south. Yama is also the god of justice and is sometimes referred to as Dharma, in reference to his unswerving dedication to maintaining order and adherence to harmony. It is said that he is also one of the wisest of the devas.^{[citation needed]} In the Katha Upanishad, among the most famous Upanishads, Yama is portrayed as a teacher. He is the father of Yudhisthira (also known as Dharmaraja), the oldest brother of the 5 Pandavas (Karna was born prior to Kunti's wedlock, so technically Karna is Yudhishthira's older brother) and is said to have incarnated as Vidura by some accounts in the Mahabharata period.
Yama is called Kāla ("Time"). Shiva is also called Kāla ("Time")^[3] as well as Mahākāla ("Great Time") in his form as the destroyer of the world.^[4]

In the Rigveda

In the Rig Veda he is mentioned as the son of Vivasvat and of Saranya, the daughter of Tvastar, with a twin sister named Yami.^[5] Only three hymns (10.14, 10.135, and 10.154) in the Rig Veda are addressed to him. There is one other (10.10) consisting of a dialog between Yama and his sister Yami.^[6] Yama's name is mentioned about 50 times in the Rig Veda but almost exclusively in the first and (far oftener) in the tenth book.^[7]
Agni, who is a conductor of the dead, has close relations with Yama.^[8] In RV 10.21.5 Agni is said to be the friend (kāmya) of Yama, and in RV 10.52 Agni is Yama's priest, serving as the burner of the dead.^[9] Agni, Yama, and Mātariśvan are mentioned together as the names of one being, along with other forms of the divine, in RV 1.164.46, which says that "learned priests call one by many names."^[

In art, some Sanskrit sources say that he should be of dark color, resembling the rain-cloud, with two arms, fire-colored eyes and sharp side-tusks. He is depicted with red clothes (somewhere black cloths), and seated either on a lion throne or a he-buffalo.^[11] A different iconographic form described in the Viṣṇudharmottara depicts him with four arms and wearing golden yellow garments.^[12] He holds a noose (pāśa) of rope in one hand. He is also depicted holding a danda which is a Sanskrit word for "stick".
Garuda Purana mentions Yama often. His description is in 2.5.147-149: "There very soon among Death, Time, etc. he sees Yama with red eyes, looking fierce and dark..., with fierce jaws and frowning fiercely, chosen as their lord by many ugly, fierce-faced hundreds of diseases, possessing an iron rod in his hand and also a noose. The creature goes either to good or to bad state as directed by him." In 2.8.28-29, "...the seven names of Yama, viz Yama, Dharma-raja, Mrtyu, Antaka, Vaivasvata, Kala, Sarva-pranahara...". His wife is symala (3.17.4-5, 3.29.16, 24-25).

Subordination to Shiva and Vishnu

Kalantaka-Shiva defends his devotee Markandeya from Yama, who is seated on his bull.

In the Puranas, Yama although one of the most powerful controllers, is still subordinate to Shiva and Vishnu because they are different aspects of the overruling Brahman. A story of Yama's subordination to Shiva is well-illustrated in the story of Markandeya, where Shiva as Kalantaka ("Ender of Death") stops Yama and rescues his devotee Markandeya from his clutches.
Another story found in the Bhagavata Purana shows Yama's subordination to Vishnu. The man Ajamila had committed many evil acts during his life such as stealing, abandoning his wife and children, and marrying a prostitute. At the moment of his death he involuntarily chanted the name of Narayana (another Sanskrit name for Vishnu) and achieved moksha, becoming saved from the messengers of Yama. Although Ajamila had actually been thinking the name of his youngest son, Narayana's name has powerful effects, and thus Ajamila was released from his great sin
POSTED BY ..VIPUL KOUL

Shri Chitragupt Ji || श्री चित्रगुप्ताय नमः ||

Chitragupta is a Hindu God assigned with the task of keeping complete records of actions of human beings on the earth, and upon their death, deciding as regards sending them to the heaven or the hell, depending on their actions on the earth. Chitragupta Maharaj is the patron deity of Kayasthas, a Hindu varna of India that doesn't fall within the famous four vedic varnas. According to the Vedic scriptures, the souls of men after death receive rewards and punishments according to their sins and virtues, and hence it is believed that good and bad deeds of men are not destroyed. The souls of men after death go to Yamapuri which is presided over by the deities called Yamas who keep records of men’s actions and accordingly give them their dues. The principal Yama is called Yamaraja or Dharamaraja, that is, the ruler of Yamapuri or the King of Laws. The Yama Samhita which is an extract from the 9th Chapter of Ahilya Kamdhenu, a work of Hindu Law, says that Dharamaraja complained to Lord Brahma about his difficulties in performing his most responsible duties of keeping records of the deeds of men and doing justice to them. Lord Brahma went into meditation. Shree Chitragupta sprang from his body and stood before him bearing an inkpot and a pen. The God Brahma (Creator) said: "Because you are sprung from my body (kaya), therefore you shall be called Kayastha and as you existed in my body unseen I give you the name of Chitragupta." He then assumed charge of Yamapuri. Dharma Sharma married his daughter Irawati to Chitragupta and Manuji, son of Surya (the Sun) married his daughter Sudakhina to him." Chitragupta had eight sons from the former and. four from the latter and these twelve sons became the progenitors of the twelve sub−divisions of the Chitraguptavansi Kayasthas, namely, Mathur, Gaur, Nigam, Ashthana, Kulshretha, Suryadwaja, Bhatnagar, Srivastava,Ambastha, Saxena, Karana and Vaalmik.
Padma Purana after stating the legend says: "Shree Chitragupta was placed near Dharamaraj to register the good and evil actions of all sentient beings,that he was possessed of supernatural wisdom and became the partaker of sacrifices offered to the gods and fire. It is for this reason that the twice−born always give him oblations from their food. As he sprang from the body of Lord Brahma he was called Kayastha of numerous gotras on the face of the earth." Bhavishya Purana states that God, the Creator, gave the name and duties of Chitragupta as follows: Because you have sprung from my body, therefore, you shall be called Kayastha and shall be famous in the world by the name of Chitragupta. Oh my son, let your residence be always in the region of the God of justice for the purpose of determining the merits and demerits of men.
Vignana Tantra says the same thing. The same is the enjoinment of Lord Brahma to Shree Chitragupta according to Brihat Brahma Khanda. He was named Kayastha having sprung from the body (kaya) of Lord Brahma. He was directed to perform all sanskars and to have writing as his profession.
Garuda Purana describes the imperial throne of Shree Chitragupta in Yamapuri holding his Court and dispensing justice according to the deeds of men and maintaining their record, in the following words: (There Dharmaraja, Chitragupta, Sravana and others see all sins and virtues which remain concealed in the bodies of men). The Mahabharata (Anusasan Parva, Chap. 130) recites the teaching of Shree Chitragupta requiring men to do virtuous and charitable acts and performing Yagya, saying that men are rewarded or punished according to their good or bad deeds.
Bhagvaan Chitragupt Legends Lord Chitragupta came into being after Lord Brahma, the Creator, having established the four varnas — Brahmin, Kshatriya, Vaishya and Shudra — ordained Dharamraj (also called Yamraj, the god of death) to keep record of the deeds — good and evil — of all life-forms born and yet to be born on earth, in the heavens above and in the lands below. Dharamraj, however, complained, "O Lord, how can I alone keep record of the deeds of the beings born into 84 lakh yonis (life-forms) in the three worlds?" Lord Brahma went into meditation for 11, 000 years and when he opened his eyes he saw a man holding pen and ink-pot in his hands and a sword girdled to his waist. Lord Brahma spoke: “Thou hast been created from my body (Kaya), therefore shall thy progeny be known as the Kayasthas. Thou hast been conceived in my mind (Chitra) and in secrecy (gupta), thy name shall also be Chitragupta.” Brahma then enjoined him to dispense justice and punish those who violated the dharma (duties). Lord Chitragupta is considered omnipresent and omniscient, believed to keep meticulous, complete and accurate records of the actions of all human beings from their birth till death. Shree Chitraguptjee creates log of the lives of all living beings, judges their lives based on good-deeds and misdoing, and decides, upon ones death, whether they will attain Nirvana, i.e., the completion of their life cycle & redemption from all worldly troubles or, receive punishment for their misdoing in another life form. We also know this in theosophical parlance as the "Akashic Records". In the Garud Puran, Chitragupta is hailed as the first man to give the script. "Chitragupta namastubhyam vedaksaradatre"
In the legends of Chitragupta as well as in the Vedas, he is referred to as the greatest king, while the rest are "Rajakas," or little kings. The Rig Veda mentions an invocation to be made to Chitragupta before offering sacrifice. There is also a special invocation to Chitragupta as Dharmraj (Lord of Justice) to be made at the performance of shradh or other rituals. "Om tat purushaya vidmahe Chitragupta dhimahi tena lekha prachodayata." The priests also pay reverence to Shri Chitragupta: "Yamam Dharmarajya Chitraguptaya vain namah."' Lord Chitragupta is the Athi Devathai for Kethu, one of the Navagrahas, and those who worship Chitragupta, would be bestowed with prosperity. Also the evil effects of Kethu during its transit period would be mitigated.The birthday of Shree Chitraguptaji is celebrated on Yamadwitiya and Chitraguptajayanti Puja is performed on this day.

Chitragupta

Chitragupta (Sanskrit: चित्रगुप्त, 'rich in secrets' or 'hidden picture') is a Hindu god assigned with the task of keeping complete records of actions of human beings on the earth. Upon their death, Chitragupta has the task of deciding heaven or the hell for the humans, depending on their actions on the earth. Chitragupta Maharaj (Chitragupta the King) is the patron deity of Kayasthas, a Hindu caste of India. He is the son of Lord Brahma and holds a fairly special place in the Hindu pantheon because of the order of his birth.

Lord Brahma had many various sons and daughters in various myth structures, including many seers born of his mind, such as Vashishta, Narada, and Atri, and many sons born of his body, such as Dharma, Delusion, Lust, Death, and Bharata. The story of the birth of Chitragupta is related in different ways, but he is nearly always delineated differently from the other children of Lord Brahma, and a common thread is that he is born directly of Lord Brahma’s body.

In one popular version of the creation myth of Chitragupta, it is said that Lord Brahma gave the land of the dead over to the god Yama, also known as Dharamraj or Yamraj. Yama would become confused sometimes when dead souls would come to him, and would occasionally send the wrong souls to either heaven or hell. Lord Brahma commanded him to keep better track of everyone, and Yama declared that he could not reasonably be expected to keep track of the many people born of the eighty-four different life forms in the three worlds.

Lord Brahma, determined to solve this problem for Yama, sat in meditation for many thousands of years. Finally he opened his eyes, and a man stood before him with a pen and paper. As Chitragupta was born of Lord Brahma’s body, or kaya in Sanskrit, Brahma declared that his children would forever be known as Kayasthas. As he was first conceived in Brahma’s mind, or chitra, and then made whole in secrecy, or gupta, away from the other gods, he was named Chitragupta.

Chitragupta is sometimes also referred to as the first man to use letters, and is hailed that way in the Garud Puran. He is known as being incredibly meticulous, and with his pen and paper he tracks every action of every sentient life form, building up a record of them over the course of their life so that when they die the fate of their soul can be easily determined. These perfect and complete documents are referred to in mystical traditions as the Akashic records, and as they contain the actions of each person from birth to death, they can be said to contain every action taken in the universe.

Items associated with Chitragupta in his puja include the paper and pen, ink, honey, betel nut, matches, mustard, sugar, sandalwood, and frankincense. A puja is often performed to Chitragupta in reverence of the four virtues he is seen to embody: justice, peace, literacy, and knowledge. Part of the Chitragupta puja also includes writing down how much money you make in your household, and how much you need to make to survive in the following year, while making offerings of turmeric, flowers, and vermilion      

In scriptures
Yama's Court and Hell. The Blue figure is Yama with Yami and Chitragupta, 17th-century painting

    According to the Vedic scriptures, the souls of men after death receive rewards and punishments according to their sins and virtues, and hence it is believed that good and bad deeds of men are not destroyed. The souls of men after death go to Yamapuri, which is presided over by the deities called Yamas who keep records of men's actions and accordingly give them their dues. The principal Yama is called Yamaraja or Dharamaraja, that is, the ruler of Yamapuri or the king of laws.

A large central panel portrays Yama the god of death (often referred to as Dharma) seated on a throne; to the left stands a demon. To the right of Yama sits Chitragupta, assigned with keeping detailed records of every human being and upon their death deciding how they are to be reincarnated, depending on their previous actions.

    The Yama Samhita, an extract from the 9th chapter of Ahilya Kamdhenu, a work of Hindu Law, says that Dharamaraja complained to Lord Brahma about his difficulties in performing his most responsible duties of keeping records of the deeds of men and doing justice to them. Lord Brahma went into meditation. Chitragupta sprang from his body and stood before him bearing an inkpot and a pen. The god Brahma (creator) said: "Because you are sprung from my body (kaya), therefore you shall be called Kayastha and as you existed in my body unseen I give you the name of Chitragupta." He then assumed charge of Yamapuri. Dharmaraja married his daughter Irawati to Chitragupta and Manuji, son of Surya (the Sun) married his daughter Sudakhina to him." Chitragupta had eight sons from the former and. four from the latter and these twelve sons became the progenitors of the twelve subdivisions of the Chitraguptavansi Kayasthas, namely Saxena, Mathur, Gaur, Nigam, Ashthana, Kulshrestha, Suryadwaja, Bhatnagar, Ambastha, Shrivastava, Karana and Vaalmik.

    Padma Purana after stating the legend says: "Chitragupta was placed near Dharamaraj to register the good and evil actions of all sentient beings, that he was possessed of supernatural wisdom and became the partaker of sacrifices offered to the gods and fire. It is for this reason that the twice-born always give him oblations from their food. As he sprang from the body of Lord Brahma he was called Kayastha of numerous gotras on the face of the earth."

    Bhavishya Purana states that God, the Creator, gave the name and duties of Chitragupta as follows: Because you have sprung from my body, therefore, you shall be called Kayastha and shall be famous in the world by the name of Chitragupta. Oh my son, let your residence be always in the region of the God of justice for the purpose of determining the merits and demerits of men.
    Vignana Tantra says the same thing.

    The same is the enjoinment of Lord Brahma to Chitragupta according to Brihat Brahma Khanda. He was named Kayastha having sprung from the body (kaya) of Lord Brahma. He was directed to perform all sanskars and to have writing as his profession.
    Garuda Purana describes the imperial throne of Chitragupta in Yamapuri holding his Court and dispensing justice according to the deeds of men and maintaining their record, in the following words: (There Dharmaraja, Chitragupta, Sravana and others see all sins and virtues remaining concealed in the bodies of men).

    The Mahabharata (Anusasan Parva, chapter 130) recites the teaching of Chitragupta requiring men to do virtuous and charitable acts and performing Yagya, saying that men are rewarded or punished according to their good or bad deeds.
     This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (April 2011)

Chitragupta came into being after Brahma, the creator, having established the four varnas — Brahmin, Kshatriya, Vaishya and Shudra — ordained Dharamraj (also called Yamraj, the god of death) to keep record of the deeds — good and evil — of all life-forms born and yet to be born on earth, in the heavens above and in the lands below. Dharamraj, however, complained, "O Lord, how can I alone keep record of the deeds of the beings born into 84 lakh yonis (life-forms) in the three worlds?"

Brahma went into meditation for 11, 000 years and when he opened his eyes he saw a man holding pen and ink-pot in his hands and a sword girdled to his waist. Brahma spoke: "Thou hast been created from my body (Kaya), therefore shall thy progeny be known as the Kayasthas. Thou hast been conceived in my mind (Chitra) and in secrecy (gupta), thy name shall also be Chitragupta." Brahma then enjoined him to dispense justice and punish those who violated the dharma (

In the Garuda Purana, Chitragupta is hailed as the first man to give the script.

            Chitragupta namastubhyam vedaksaradatre
            (Obeisance to Chitragupta, the giver of letters)

In the legends of Chitragupta as well as in the Vedas, he is referred to as the greatest king, while the rest are "Rajakas," or little kings.

चित्र इद राजा राजका इदन्यके यके सरस्वतीमनु।
पर्जन्य इव ततनद धि वर्ष्ट्या सहस्रमयुता ददत॥ RIG VEDA Book 8/ Hymn 21/ Stanza 18

The Rig Veda mentions an invocation to be made to Chitragupta before offering sacrifice. There is also a special invocation to Chitragupta as Dharmraj (Lord of Justice) to be made at the performance of shradh or other rituals. "Om tat purushaya vidmahe Chitragupta dhimahi tena lekha prachodayata."

The priests also pay reverence to Chitragupta: "Yamam Dharmarajya Chitraguptaya vain namah."

Chitragupta is the Athi Devathai for Ketu, one of the Navagrahas, and those who worship Chitragupta, would be bestowed with prosperity. Also the evil effects of Ketu during its transit period would be mitigated.

The birthday of Chitragupta is celebrated on Yama Dwitiya and Chitraguptajayanti Puja is performed on this day.

A more than 300-year-old very famous temple of Shri Chitra Gupta is located in the centre of city in Alwar, Alwar, Rajasthanwhere an annual fair is held for darshan and worship of chitraguptaji, between Dhantriyodashi to Yam Dwitia in the Hindu month of Kartic(October–November).to celebrate the chitragupta jayanti, on Yam Dwitiya.

Kashmir Turmoil Kashmiri Pandits' Migration ... Javaid Iqbal Bhat

[Excerpts from 'Pundit Migration - The Psychology of Home Sickness' by the author, as appeared in the 28th October 2002 issue of 'Greater Kashmir', the most widely circulated English daily in the Valley.]
It was the sudden fear psychosis triggered by the open exhibition of lethal ammunition, which prompted Pandits to retrace the steps they had taken during their first migration. Some blood curdling incidents further deepened the fear. What at the atmosphere were two portentous happenings; first was the hanging of M.Maqbool Bhat in Tihar Jail in 1985 following the judgement handed out by N.K.Ganjoo and second the communal riots which ravaged South Kashmir in February 1986. The Chief Minister Dr. Farooq Abdullah resigned on January 18, 1990 and the first couple of months of the same year saw the mass exodus. Within a few months, the number had crossed 2.5 lakh.
In the heat of those momentous months, some Muslim youth resorted to abominable behaviour alien to the softer tenets of their faith. Slogans like, 'Jis ko Kashmir main rehna hai, Allaho Akbar kehna hai' although not meant for striking terror among Pandits, yet their import would have been lost only on the naive. A number of grisly acts of savageness against them (Pandits) who had quietly remained aloof from the rattling of guns outside, hastened their departure. The tale of Brij Nath Kaul, writer Kaul, his sister and his wife of Village Harman, Tehsil Shopian, is one among the heart rending tragedies which is a slur on the face of humanity. This young couple along with Kaul's sister was kidnapped in May 1990. The two young ladies were stripped off and molested in the public. They were then gangraped. After torturing them in various ways, the legs of husband and wife were tied to a jeep at village Imam Sahib. It was around midday. The jeep was driven, dragging the young couple and Kaul's sister along with. They cried and cried, their bodies were injured and bled profusely. The eyes of Bhushan Lal of village Aamsen, Tehsil Kulgam were gouged out and ears chopped away. After killing B.K.Ganjoo, an assistant engineer in the Telecom Department in March 1990, the militants forced his wife and his daughter to taste the blood soaked rice. Girija Tikoo of Bandipora worked as a laboratory assistant at the Government Girls High School in Trehgam, Kupwara. After abduction in June 1990, she was shred into pieces on a bar and sawmill.
It was indeed fear, which impelled them to review their staying decision in the widening chaos and eventually amid panic, disappeared behind the Pir Panchal. Though there is no irrefutable evidence to corroborate Jagmohan complicity preception, there is scarsely any doubt that with some crisis management exercise, he could have prevented the convoys of Pandits and not facilitated it as he did. It is outlandish to say that he had a plot in his mind to cipherise the Muslim population. A point worth marking here is if minority Muslims in Hindu Tamil dominated areas in Sri Lanka have reconciled to the Tamil homeland struggle launched by the LTTE, why haven't the minority Hindus in Kashmir?
Nevertheless fear of loss of limb, life and the intellectual property combined with the burden of history propelled them to march out for peaceful meadows but landed in snake infested refugee camps without a refugee status which could have attracted the attention of International Humanitarian Agencies. They are designated as Internally Displaced People (IDP). Why? In the reply lies the rub. In order to discourage the internationalization of the issue, the government of India has deliberately aborted any attempt to that effect. In consequence, they are deprived of international aid and assistance as is being supplied to other refugees of the world.
The demand of 'Panun Kashmir', a leading platform of displaced Pandits of a territorial enclave within Kashmir with adequate provisions of security, is ideally indefensible but practically unsustainable. Who knows, tommorrow another upheavel will throw up another demand for a seperate Sikh homeland. After all who could have imagined a Pandit homeland demand. All this when everyone knows that there are existing movements for a separate statehood in Jammu, separate union territory chorus in Ladakh.
This compartmentalization based on religio-ethnic identities will only accentuate the prevailing tensions and protract further the resolution of the vexed Kashmir issue. The repatriation must not be held hostage to the final settlement of Kashmir dispute, contrary to their return, is the indispensable ingredient of a composite strategy to tackle head on the Kashmir imbroglio. The common Muslims of Valley are yearning to pick up threads of shimmering inter-religious fabric, which was shredded by the unforeseen and sad turn of events. In the same breath, it must be stated that government of India is living on the Martian surface if it thinks that Pandits will be resettled in Kashmir without any tangible headway on the dispute-resolution front. Yes, it can be so but with a fear-ridden heart.
Nevertheless, we have something more than moral obligation to take up the cudgels on behalf of Pandits. There is no point listing our own woes. The world is conversant with them. Pandits are in the grip of undocumentable grief and indescribable misery. Enter Jammu and you can't help report on their piteous state. A countable number of materially well-off Pandits must not, as conscientious human beings, distract our attention from the bulk of them, who have to scrimp and save to keep the wolf from the door. It is one thing to jot down a mile long commentary on any subject under the sun, but quite another to spend a night in a refugee camp under a tent. One day, on my visit to Jammu, an elderly Pandit broke into tears on seeing my palm suffused with raw walnut-juice. Through his glassy eyes brimful with tears, I saw the multicoloured sorrows he and his community have to encounter. Materially sound or not, all of them sighing for a glimpse of their leafy, rosy and sweet-aired Vale.

 CURTSY.........MILCHAR
POSTED BY....................VIPUL KOUL 
EDITED BY........ASHOK  KOUL

१९७१: लोंगेवाला पोस्ट पर २००० पाकिस्तानी सैनिकों पर भारी पड़े थे १२० भारतीय जवान

लोंगेवाला में पाकिस्तानी सैनिकों द्वारा छोड़ दिए गए टैंक के साथ तस्वीर खिंचवाते भारतीय जवान।

नई दिल्ली - १९७१ में भारत और पाकिस्तान के बीच छिड़ी जंग में राजस्थान के लोंगेवाला पोस्ट पर हुआ संघर्ष एक टर्निंग प्वाइंट माना जाता है। भारत ने पाकिस्तान को यहां ऐसी धूल चटाई, जिसका दूरगामी असर उसके मनोबल पर पड़ा था। राजस्थान के थार के रेगिस्तान में भारत और पाकिस्तानी सेनाओं के बीच यह संघर्ष ४-५ दिसंबर को हुआ। लोंगेवाला पोस्ट आज ‘इंडो-पाक पिलर ६३८’ के नाम से जाना जाता है। पाकिस्तान ने यहां से घुसने की कोशिश तो की, लेकिन कामयाब नहीं हो सका। इस जंग को १९९७ की ब्लॉकबस्टर फिल्म ‘बॉर्डर’ में भी दिखाया गया है। इस फिल्म में सनी देओल ने जंग के हीरो रहे मेजर कुलदीप सिंह चांदपुरी का किरदार निभाया था। कुलदीप सिंह चांदपुरी को उनकी बहादुरी के लिए महावीर चक्र से सम्मानित किया गया। इस जंग में भारतीय पक्ष से दो जवान शहीद हुए, जबकि पाकिस्तान को अपने २०० सैनिक गंवाने पड़े। इसके अलावा, उसके ३४ टैंक और ५०० से ज्यादा हथियारबंद वाहन बर्बाद हो गए।
२००० सैनिकों के साथ पाक ने की थी चढ़ाई 
२ हजार से ज्यादा पाकिस्तानी सैनिक ‘लोंगेवाला में नाश्ता, रामगढ़ में लंच और जोधपुर में डिनर’ का सपना लिए आधी रात को भारतीय सीमाओं की ओर बढ़े थे। हालांकि, सुबह भारतीय एयरफोर्स की जवाबी कार्रवाई के बाद पाकिस्तान अपने कदम पीछे खींचने को मजबूर हो गया था। पंजाब रेजीमेंट के १२० जवानों के अलावा बीएसएफ के कुछ सुरक्षाकर्मियों ने २ हजार से ज्यादा पाकिस्तानियों को खदेड़ दिया।

चमत्कार से कम नहीं थी जीत
इस पोस्ट पर भारत को मिली जीत किसी चमत्कार से कम नहीं थी। मेजर कुलदीप सिंह चांदपुरी यहां पंजाब रेजीमेंट की २३वीं बटालियन के साथ जमे हुए थे। पाकिस्तान की ओर से हमला हुआ तो उन्होंने हेडक्वॉर्टर से बैकअप मांगा, लेकिन सुबह से पहले मदद आने की कोई उम्मीद नहीं थी। ऐसे में एक बटालियन ने पूरी की पूरी पाकिस्तानी सेना को रात भर रोके रखा।
दिखाया अद्भुत साहस
मेजर चांदपुरी के सामने दो विकल्प थे। या तो वह पोजिशन पर बने रहते या कंपनी के साथ पीछे हट जाते। उन्होंने रुकने का फैसला किया। वह एक बंकर से दूसरे बंकर तक जाकर अपने सैनिकों का हौसला बढ़ाते रहे। मेजर चांदपुरी ने हवाई सपोर्ट मांगा था, लेकिन उस वक्त फाइटर जेट रात में उड़ने की क्षमता वाले नहीं थे। सुबह एयरफोर्स के विमानों ने वहां पहुंचकर पाकिस्तानी पक्ष में भारी तबाही मचा दी।
हल्के हथियारों से लिया टैंक से मोर्चा 
पाकिस्तानी सैनिकों के पास ५० से ज्यादा टैंक थे। वहीं, भारतीय पक्ष के पास हल्की क्षमता वाले सीमित हथियार थे। इसके बावजूद, उन्होंने पाकिस्तानी सेना को ६ घंटे तक सीमा पर रोके रखा, जब तक कि मदद के लिए भारतीय एयरफोर्स के विमान नहीं पहुंचे। इसके बाद, पाकिस्तानी सैनिकों को जान बचाकर भागने के लिए मजबूर होना पड़ा।

पाकिस्तानी सैनिकों द्वारा जंग के मैदान में छोड़ा गया एक टैंक।

मेजर चांदपुरी (बाएं से तीसरे) इस जंग के हीरो रहे।

मेजर चांदपुरी को उनकी बहादुरी के लिए महावीर चक्र भी दिया गया।

जंग के मैदान में पाकिस्तान को टैंकों के अलावा 500 से ज्यादा हथियारबंद वाहन भी गंवाने पड़े।

स्त्रोत : दैनिक भास्कर

The Kashyap News: What is Yugnopavit (sacred thread) ceremony?

The Kashyap News: What is Yugnopavit (sacred thread) ceremony?: ...

What is Yugnopavit (sacred thread) ceremony?

Yagneopavit

In the past, in Bharat Varsha (India), the 'yagneopavit' (thread ceremony) was performed by the people belonging to the three castes - Brahmins, i.e. teachers, professors, ministers and the learned people; Kshatriyas, i.e. people of martial class and rulers; and Vaishyas, i.e. people dealing with agriculture and commerce -  for their children.

Yagneopavit

In the past, in Bharat Varsha (India), the 'yagneopavit' (thread ceremony) was performed by the people belonging to the three castes - Brahmins, i.e. teachers, professors, ministers and the learned people; Kshatriyas, i.e. people of martial class and rulers; and Vaishyas, i.e. people dealing with agriculture and commerce -  for their children.

A typical Yagneopavit ceremony

It involved performance of a great yagna, in which all the Degas were invited by suitable incantations to bless the children during the course of their initiation to the most sacred mantra - Gayatri mantra - by the Kula Guru (family priest). The Gayatri is symbolized by the three folds of the sacred thread of a fixed length, sanctified by proper incantation, which is worn by the boy on his initiation.

By virtue of the performance of the Upanayana ceremony, which connotes the taking of the charge of the student by the teacher, the student is supposed to have second birth (Dvija) in the world of knowledge through education. This is done after staging symbolically all the previous events (Samaskaras) right from his or her birth. In the Vedic birth of the student, symbolised by wearing the “girdle” and the sacred thread, Savitri becomes the mother and Guru the father.

2. What is Yugnopavit (sacred thread) ceremony?

This initiation of a student by the teacher, entailed various functions, such as selection of Guru, auspicious time, preparation, wearing of garments, the girdle, the sacred thread (“Yugnopavit”), presenting of deer skin, the staff, Savitri Mantra, sacred fire (agnihotra) and alms etc. Later on when the conception of Upanayana underwent a change in the course of time, the mere initiation of the child by the teacher became a sacred lore. The original idea of initiation for education got overshadowed by the mystic significance of Upanayana which lead to the idea of second birth (dvija) through the Gayatri Mantra. The initiation, which marked the taking over of the charge of the student by the Guru, revolved around the establishment of connection between the student and Savitri (through the Gayatri Mantra) performed by the Guru and his teaching of this mantra.

The Upanayana in the present form is the investiture of the sacred thread (“Yugnopavit”) on the child which involves the initiation and symbolically staging all the said Samaskaras. The most important part of this ceremony is the wearing of the sacred thread and the accompaniment of the recitation and teaching of the Gayatri (Savitri) Mantra which is one prayer that is the crux of the whole vedic wisdom.

The wearer of this thread is supposed to be constantly reminded of his commitment to the secular and spiritual goals which he has set upon himself on this solemn occasion. That this life may not pass away just in unconscious striving but become a means of the expansion of our ‘being’; That it may provide a view of one’s self and the world without being in conflict with the action that comes by ; That life, even at its worst, may still provide us a source of sharing the joyousness of our existence; This is the greatest art of life, which comes, not through wanton experimentation, but through prayer and humility alone and through that the divine grace.

Abiding by the secular obligations towards his Guru, his family and the society are some of the definitive prescriptions that cannot be separated from his spiritual goals. Firstly the sacred thread has three folds which represents the trinity of existence symbolizing the three worlds; Earth, Space and the Heaven or Brahma (the unfolding of the world and this life), Vishnu (the sustenance) and Mahesh (the re-absorption). The central knot of the sacred thread and tying together of the three strands, represents Parambrahma (the supreme expansion of consciousness) into which all the three ‘tattvas’ (aspects of Godhead) such as Brahma, Vishnu and Mahesh merge. This knot is known as ‘Brahmagranthi’. The three cords remind the wearer that he has to pay the three debts he owes to the ancient seers (rishis), the ancestors (pitras) and the Devatas and that his consciousness has to expand into all the three worlds. The threads are doubled at the time of marriage signifying the additional sacramental obligations towards his consort.

3. Gayatri Mantra (also called Savitri)

The focal point of the whole Upanayana ceremony is the recitation of the Gayatri Mantra and teaching its essence to the initiated. The mantra is considered to be the most sacred and according to Manu ‘there is nothing more exalted than the Gayatri’.

Om tat savitur varenyam

bhargo devasya dhimahi

dhiyo yo nah pracodayat

This original ‘Gayatri Mantra’, which is also known as ‘Savitri’, is a Rigvedic hymn (RV III, 62-10) which usually is preceded by the recitation of ‘Om Bhur, Bhuvah Svah’ which upon translation connotes :

Om bhur bhuvah svah

tat savitur varenyam

“That splendid magnificence of Savitre, the Cosmic Sun, permeating the three worlds, the Earth, the Space and the Heavens is assuredly Savitri; the inspirer, life giver, the stimulative force"

Bhargo devasya Dhimahi

“May we meditate on the life giving divinity, Savitri assuredly is God, and therefore I meditate on his splendor”.

dhiyo Yyonha prochudayat

“May He himself illumine our intelligence. May He himself breath it into us”.

The Gayatri Mantra derives its name from the metre in which it is written, the Gayatri being a Vedic poetic metre of 24 syllables of which, as per tradition, is authored by the sage Vishvamitra. The mantra consists of three sections (PADS) having eight syllables each and have to be recited in a particular sequence. Therefore the Gayatri Mantra is not a magic formula nor is it merely a logical sentence. It connects in a very special way the objective and subjective aspects of reality. It is neither a mere sound nor sheer magic. Words have not only sound but also meaning which is not apparent to all those who simply hear the sound. Such living words have a power that transcends the mental plane. To acquire this energy of the word one has to grasp not only its meaning but also its message, or its vibrations, as they are sometimes called in order. Therefore the phonetic quality of the mantra demands that it be recited in a particular way. Faith, understanding and physical utterance as well as physical continuity (since the mantra is supposed to be handed down by a master) are the essential requisites. Every word links up with the source of all words. The ultimate character of the word (Shabada Brahma) is a fundamental concept in spirituality.

4. Abhid (the alms)

The alms giving (Abhid) is now a symbolic act reminiscent of ancient institution of obtaining voluntary contributions made for the sustenance of the Guru’s Ashram in which the initiated students used to study. Presently during the Yugnopavit ceremony the act of alms giving is symbolically staged and is known as Abhid. This has now taken the complexion of “Dakshina” for the presiding Guru.

5. Relevance of Yugnopavit in the present times

The Yugnopavit ceremony used to be one of the most exalted functions in the life of a Brahmin, particularly in respect of the Kashmiri Brahmins. But due to major changes in the social and economic factors its importance in the course of time has significantly dwindled. In recent times it has lost its vitality and sublimity. It has unfortunately now been reduced to a social “Tamasha” without any attempt by us to restore its former sanctity. This sacrament used to be one of the most important instruments for inculcating and imparting discipline, values of life and the principles of right conduct.

Now, in the aftermath of our exodus from Kashmir it is doubly important to try and restore the intrinsic sanctity and usefulness of this samaskara so that we are able to give a worthy gift unto the young. Whereas modern education with its scientific spirit and vocational training is important for our children, but at the same time cultivation of matrices of right conduct, overall personality development with humane values of life so as to develop a vibrant ethos are the very essential credentials that would enable us to face the challenges of the present world. At present our children are facing a cultural cul-de-sac which suggests a drifting and a meaningless existence.

A sense of direction is needed more than ever before. The infusion of the spirit behind the “Yugnopavit” ceremony which also aims to promote compassion, love, benevolence, non-violence, fraternity, self-discipline and finer human relationship etc. in addition to the urge to meditate on the resurgence of the Supreme Consciousness can act as one of the most important instruments for achieving this goal.

The intrinsic message of the Gayatri Mantra engulfs a wide gamut of ideals such as what the Isha Upanishad says:-

Yastu sarvani bhutanyatmanayay vamu pashyeti

sarva bhuteshu ch atmanam tato na vijugupsate

yasiman sarvani bhutanyatmyvabhdi janatah

tatra ko moha kah shokah eikatva manupashytaha

“He who sees all creatures in himself, himself in all creatures, does not show abhorrence to any one; knowing all beings to be ones own-self and seeing the unity of man-kind, how can there be for him delusions, sufferings and sorrows”.

SOURCES:Kashmir Sentinel & KASHYAP NEWS 

 POSTED BY  : VIPUL KOUL

EDITED BU : ASHOK KOUL