Vat Savitri Vrat

Several varied beliefs are considered for knowing date of Vat Savitri Vrat (fast).
According to Skand Puran and Bhavishyottar Puran, this fast is performed every Poornima (Full Moon) of Shukla Paksha in Jyeshtha month of Hindu calendar. While according to Nirnayamrit, it has been said that this vrat is performed in Amavasya of Jyeshta month. However, Vishnu devotees consider performing this fast is very auspicious and blessed. Following Skand Puran and Bhavishyottar Puran, Vat Savitri Vrat in this year (2016) will be accomplished on 4 June, Saturday. This fast is very fruitful to all those ladies who perform it. Vat Savitri Vrat bestows good fortune, children and fulfills other wishes of ladies. In Indian culture this fast symbolizes the image of an ideal woman. For Indian women this fast shows a great importance. It is believed that Vat Savitri Vrat even can turn utmost bad fortune of a lady into a good one. With Vat Savitri Vrat, even a lady with her poor fortune can achieves the zenith of happiness, comforts of the world, and a relaxed life full with joy.
Indian ancient Scriptures reflected the above mentioned benefits of Vat Savitri Vrat in the form of given Stanzas...

• Savitryadivratadeeni Bhaktya Kurventi Yah Striyah |
• Saubhagya Cha Suhtvam Cha Bhavet Tasam Susngatih ||

All Ladies can perform this fast. In Skanda Puran it has been mentioned this way:-

• Nari Va Vidhva Vaapi Putriputravivirjita |
• Sabhrtika Suputra Va Kuryad Vratamidam Shubham ||

Means, no matter whether a lady is monk or a widow deprived of sun & daughter or fulfilled with children, all ladies must do this fast. This fast endows seamless fruits.
Vat Savitri is a Hindi name which is amalgamation of two words 'Vat' and 'Savitri'. Vat means Bargad ka ped (Banyan Tree) and Savirtri means 'a form of Devi'. As per Hindu mythology, Banyan tree reflects existence of God Brahma, Vishnu, and Mahesh. God Brahma lives in root of Banyan tree. In middle part of this tree God Vishnu lives. And God Mahesh (shiva) lives in front part of this tree. Therefore, sitting under shadow of this tree and listening legends related to Vat Savitri fast is abundantly fruitful and truly fulfills all wishes. Besides, Banyan tree is also popular for its large size.

Legend associated to Vat Savitri Vrat has been told in this way:-

In ancient times, a king called Ashvapati was very honest and holy person. He was abundant with health, wealth and all comforts in life. But only pain was that he had no any child. He wants his child and for this purpose he was advised about a fast to delight Devi Savitri who could accomplish his wish. Acknowledging that, he did very hard austerities (tapsya) till 18 years. Noticing his strong devotions Devi Savitri came, praised his divine devotions, and blessed him a girl-baby with name 'Savitri'. When this girl-baby got younger and reached the age of marriage she herself started searching an ideal groom for her. And finally she found her boy named 'Satyavan. But unfortunately, Satyavan was only about to live for one more year according with his horoscope prediction. But Savitri was very courageous and faithful to her partner. She devotionally prayed to Yamraj-the lord of death- to bestow life to Satyavan. And finally Yamraj was convinced by her and offered life to his husband. Satyavan gave up his life under the Banyan tree and was gifted his life on the same tree. This way this day became momentous with name 'Vat Savitri Vrat'.

How to perform Vat Savitri Vrat?

Vat Savitri Vrat is three days fast begins from Trayodashi (3 days before full moon). If it is difficult to bear fast of three days without meals, you can eat food at night of 1st day fast, can eat little fruits on second day, and can do whole day fast on 3rd day. At night of Poornima/ Amavasya you will complete this vrat.
What rituals you will follow during this auspicious Vrat, please read below given details.
On Poornima / Amavasya day, go and seat near Banyan tree with a vessel decorated with seven types of cereals and covered with two kinds of piece of cloths on it. Establish idol of Devi Savitri in another Vessel and decorate this vessel with dhoop, deep, Gandha, Akshat. Then worship it. Then spire the tree with a filament or thread and revolve around the tree.
While your rotation around this tree, recite the given Mantra with full of dedication and devotion incline towards Devi Savitri:

• 'Avaidvayam Cha Saubhagyam Dehi Tvam Mam Sruvate |
• Putran Pautrashchva Cha Guhanaghyn Namostu Te ||'

And then offer your invocation to Banyan Tree with the given Mantra:

• 'Vat Sijhchami Te Moolam Salilairmritopamaih |
• Yatha Shakha Prashakha Bhivridou Asi Tvam Mahitale |
• Yatha Putreshcha Sampannam Kuru Mam Sada ||

• Ladies who desire for progeny should recite this Mantra:
• Putreshcha Poutreshcha Sampannam Kuru Mam Sada |

Later this as per your devotion, you can revolve around the Banyan tree 108, 54 or 17 times.
After worship, feed Brahamans and donate them cloths to accept their blessings. Feed birds or other pious animals like cow. No mater If you don't find any animal like bird or cow, you can offer meals to everyone present there.
Vat Savitri Vrat ladies should accomplish successfully their fast taking sweet and wonderful garnished food after donating and feeding people. Blessed foods made of milk, khajur (date palm), and other sweet food made of gud (jaggary) can be prepared on such prosperous day.

   

POSTED BY ................VIPUL KOUL

EDITED BY.................................................................ASHOK KOUL

What was the most interesting war tactic ever performed in history by India

What was the most interesting war tactic ever performed in history by India?

Jatin Mehta, Proud of Indian armed forces..!!

225.9k Views • Upvoted by Biswa Jyoti, Citizen of the Republic of India and Hanif Shaikh,Indian By Heart!

Jatin has 60+ answers in India

Well, I have one ace up my sleeve and this is one hell of a brilliant strategy employed by any army anywhere in the face of adverse circumstances.

At the height of the 1965 war, Pakistan's General Ayub Khan made a sinister plan to capture Amritsar and block supplies to Indian forces in Jammu and Kashmir by capturing a bridge on River Beas on the road to Jalandhar. The plan was very strategically devised by the general to attack India at the weakest spot and to hand it out the worst defeat ever India could have ever imagined. This task was assigned to "1st armoured Division", the pride of Pakistani Army. The Pakistani armoured division was technologically far more superior. They were armed with more than 300 US-made Patton tanks, regarded as the best of its time. Most importantly, the initiative was fully with Pakistan. It had chosen its timing, place and method of launching that war. Its purpose was to wrest the Kashmir Valley. Its leadership had concluded, quite correctly, that India's military modernisation was very well under way after the 1962 debacle against China. They were not wrong. Consider these technological and hardware advantages Pakistan had in 1965, giving it a clear military edge on the ground. Pakistan's American-made Patton was by far the best in the subcontinent:

1. India had too few Centurion heavy tanks (about a half of Pakistan's Pattons). As a result, the Indian army had to allocate these very carefully. The rest of India's tanks were Second World War Shermans, and light French AMXs. In fact, India's defensive brigade which fought the main Pakistani thrust in Chhamb had only two squadrons of AMXs.

On 8th September 1965,  the Pakistani army's (PA) 1st Armored Division (6 tank regiments) and 11th Infantry Division launched a major offensive in the Khem Karn area of Punjab with more than 220 Patton tanks, composing about a 3rd of their armored corps. Pakistani army tasted blood early and they captured Khemkaran. Alarm bells started ringing when the news of this attack was broken in the army headquarters. After receiving exaggerated reports of the progress made by a Pakistani armoured column in the Khem Karan (Amritsar-Firozpur) sector, at 2.30 am Army Chief General J N Chaudhury, called and spoke to the Lt. general Harbakhsh Singh and ordered that he should pull back to the line of the Beas river [1]. Pulling back to the Beas would have meant sacrificing prime territory in Punjab including Amritsar and Gurdaspur districts and would have been a far worse defeat than that suffered at the hands of the Chinese in 1962. Indeed, a catastrophic situation was developing and it is well said that it's not the machine but the man behind the machine who wins the war.

Lt. General Harbaksh Singh

Realizing there is no way his forces can withstand this assault, Lt. Gen. Harbaksh Singh ordered all Indian formation to withdraw from the path of the strike force. However, rather than a full withdraw he rearranged his forces in a U shaped formation around the town of Asal Uttar which was further into Indian territory. This allowed Indian forces to surround the invading forces from 3 sides, and retain the option of a surprise assault on Pakistani forces, as they crossed into the deeper end of the U formation through Khem Karn totally unopposed.  The Pakistani's were delighted and thought all Indian forces has withdrawn with several Pakistani officers even stopping for Photo-Ops in Khemkaran. Then they continued their forward thrust and stopped before the town of Asal Uttar to start their assault the next day (Both the Indian and Pakistani tanks didn’t have night fighting capabilities at that time).

Now the region around Khem Karn is composed of porous fertile soil and the region is a major sugarcane growing region of India. During the time of the attack all the sugarcane fields were mature. The tall sugarcane grass allowed the Indian forces in the U formation to remain hidden and allow its tanks to be much closer to the invading forces, blunting  the advantage of the higher range guns of the Patton tanks. However, with its higher calibre gun and powerful engine the Pattons could still break through any defensive formation. The Pattons had to be immobilized, somehow !

On the night of September 9th, Indian troops were told to flood the Sugarcane fields in the path of the PA formation towards Asal Uttar. Large water tanks as well as water from a canal were used to flood all the fields. The porous soil of the sugarcane plantations soaked up all the water like a sponge.

Next morning, the Pakistani armored division continued its movement. The Indians waited. Very soon, the forward columns of Patton tanks started to cross the flooded sugarcane fields. The thick armor makes the Patton a very heavy tank and very soon due to their excessive weight, the Pattons started to sink into the ground right up to its turret, in the spongy porous soil. The flooding of the fields has converted the sugarcane fields to a swamp. When the forward columns was made immobile, other tank columns following it could not move ahead. PAs 1st Armored Division was effectively immobilized ! At this time artillery, infantry and tanks of 4th Mountain Division commenced a massive fire assault. Being stuck in the 'swamp', the Pattons were sitting ducks and the sugarcane field hid the direct source of Indian fire.

At close range the Patton's armor was unable to withstand the force of the incoming projectiles and gave away. By the end of the day more than 170 Patton tanks were destroyed or abandoned, and 11 of them were captured by Indian forces in intact condition. Indian losses stood at 32 tanks.

The event called the Battle of Asal Uttar, was the largest tank battle after WW II. This place also got the name as Patton Nagar (Graveyard of Pattons), and several of these Patton tanks still stand as war trophies in several Indian army establishment across India today. While Pakistan still had a superior Air Force, with the advantage of its armor blunted, Pakistan could never recover leading to its major city Lahore almost being captured before a cease fire was declared.

The battle of Asal Uttar is taught as a battle strategy in all major war colleges in the world. Another significance of this battle was that Gen. AS Vaidya, who commanded an IA tank regiment as a Lieutenant  Colonel would lead to command the Indian Army. Also Gen. Pervez Musharraf who became the head of state of Pakistan was also part of this battle as a Captain, some people say it was the loss here that prompted him to avenge it in the Kargil War. Also QM Abdul Hamid of Indian Army, was posthumously awarded India’s highest gallantry award as he destroyed 7 Patton tanks using one recoil-less gun in this battle.

Edit 4: Comments by a war veteran who was part of this war, has really made my day. Take my Salute sir, We as Indians will always remain indebted to people like you having the Utmost integrity and nationalism. India is not due to people like us it is India due to people like you.

Comment by Sir, KK Ramachandran Nair I was there with 20 Locating Regt LAD as a Radar Tech EME. I still remember the night India started the fight. Our bunker was flooded with water above our hip level. We were standing all night ready to change the location at short notice.  Now I am proud to be a part of the fight.

"Goosebumps". Take a bow sir.

Edit 5: Take a bow sir, Pleasure is entirely mine..!!

S Jolly I read with keen interest the Battle of Asal Uttar, I was commissioned in
 the same regiment which Late Gen Vaidya commended, It was and is a very
 proud honor for the regiment to be part of this epic battle, we as a regiment were conferred with the Battle Honors of the Asal Uttar where we lost some of the bravest officers and men. Nicely captured, thanks.

Edit1 : Thank you, Sameer Malde for pointing the mistake. It is now corrected. Thanks for your input.

Edit 2: Thank you all for this overwhelming response. Thanks for all the upvotes, shares and comments.

Edit 3: Image showing the destroyed/captured PA Patton tanks in the battle of Asal Uttar. Indeed "Patton Nagar" is rightly called "Graveyard of Pattons"

Er Rajinder Raina,

VOTE: Akshay's funniest performance!

Akshay Kumar easily juggles genres but it's his comic chops that leave us in splits most regularly. No wonder, in the last couple of decades, he's aimed for the funny bone the most. (Does better half Twinkle Khanna agree?)
Even when the humour itself is appalling, Akshay seldom disappoints.
In the upcoming Housefull 3 -- where writer duo Sajid-Farhad takes the reins from the franchise's original director, Sajid Khan -- the 48-year-old returns to the world of slapstick alongside Abhishek Bachchan, Ritesh Deshmukh, Boman Irani, Jacqueline Fernandez, Nargis Fakhri and Lisa Haydon.
While the foolhardy promos are ample indication of what to expect this Friday, here is your chance to vote for Akshay's funniest work.

Khiladi

IMAGE: Akshay Kumar, Deepak Tijori in Khiladi.

The 1992 Abbas-Mustan masala alternates between campus romance and nail-biting suspense, with big chunks of comedy to keep the balance.
Regarded as his first significant success, one can catch early glimpses of Akshay's all-rounder appeal as he engages in all sorts of masti and masquerades.

Mr And Mrs Khiladi

IMAGE: Kader Khan, Akshay Kumar and Juhi Chawla in Mr And Mrs Khiladi.

The Khiladi title cemented Akki's reputation as action hero.
Except in David Dhawan's Mr And Mrs Khiladi, his complete lack of inhibition and flair for lazy goofball parts around comedy specialists Juhi Chawla and Kader Khan proved there's more to him than just dishoom-dishoom.

Hera Pheri

IMAGE: Akshay Kumar, Suneil Shetty and Paresh Rawal in Hera Pheri.

As the cocky and roguish Raju in Priyadarshan's Hera Pheri, Akshay sheds any leftover trace of stiffness to reveal flawless comic timing and conviction.
He's especially good when he's bickering around a superlative Paresh Rawal or getting the better of the relatively restrained Suniel Shetty over rent and ransom in this hilarious remake of the Malayalam comedy, Ramji Rao Speaking.
Read the review here

Garam Masala

IMAGE: Akshay Kumar, John Abraham, Paresh Rawal in Garam Masala.

Not all their collaborations set the box office aflame, but working with Priyadarshan visibly honed Akshay's comic potential.
Like the breezy Garam Masala in which, as our review rightly points out, 'Akshay Kumar rocks the film. In a commandingly restrained performance, the actor shows off topnotch comic timing to hilarious effect. Balancing subtle shifts of tone with wildly over-the-top slapstick, he manages to always get a laugh even when the script falters.'
Read the review here

Tashan

IMAGE: Akshay Kumar in Tashan.

Akshay Kumar's goofy charisma steals the show no sooner than he storms into the frame as a 10-headed Ravan riding an Enfield.
Even though he shows up close to the interval in the con caper co-starring Saif Ali Khan and Kareena Kapoor, his rambunctious Bachchan Pandey is the real sauce and spunk of Tashan.
Read the reviews here: Raja Sen /Sukanya Verma

Mujhse Shaadi Karogi

IMAGE: Priyanka Chopra, Akshay Kumar, Salman Khan in Mujhse Shaadi Karogi.

Akshay Kumar shows he knows more than a thing or two about playing the devious scoundrel making life hell for Salman Khan in David Dhawan's version of live-action Tom & Jerry.
Their combined chemistry turns this game of one-upmanship into a real riot.
Read the review here

Jaan-E-Mann

IMAGE: Preity Zinta and Akshay Kumar in Jaan-E-Mann.

Roles reverse, as Akshay looks up to Salman for support to woo the girl they both fancy in the underrated Jaan-E-Mann.
As the socially awkward scientist, Akshay portrays a fun blend of bashful and silly even if it's his curly-haired dork wearing a purple suit in the script's flashback segment that raises obvious laughs.   
Read the review here

Welcome

IMAGE: Nana Patekar, Akshay Kumar, Anil Kapoor in Welcome.

In Anees Bazmee's loony comedy of chaos, Anil Kapoor and Nana Patekar walk away with the best laughs at Akshay's expense. Only, instead of playing it boringly straight, the latter relishes his mousy vibe, one so delightfully at odds with his macho persona.
To truly understand his contribution to Welcome, watch the sequel.
Read the review here

Om Shanti Om

IMAGE: Akshay Kumar in Om Shanti Om

So it's only a cameo but isn't Akki a scream, pelvic-thrusting to dancing bullets in a wild movie-within-movie scenario in Om Shanti Om?
Even though we've learned the entire sequence is ripped off a Swedish flick called Kopps, the poker-faced drollery of the star helps overlook its lack of originality.  
Read the reviews here: Raja Sen/ Sukanya Verma

Kashyapa

Kashyapa (Sanskrit Kaśyapa) was an ancient sage (rishi) who is counted as one of the Saptarishis in the present manvantara (the others are Atri, Vashistha, Vishvamitra, Jamadagni, Bharadwaja and Gautama Maharishi).
Kashyapa is also mentioned as one of the Prajapatis in the Mahabharata.
Kashyapa is the claimed author of the treatise Kashyapa Samhita, or Jivakiya Tantra, which is considered a classical reference book on Ayurveda especially in the fields of Ayurvedic pediatrics, gynecology and obstetrics.

The Prajapati Daksha gave his thirteen daughters (Aditi, Diti, Kadru, Danu, Arishta, Surasa, Surabhi, Vinata, Tamra, Krodhavasha, Ira, Vishva and Muni) in marriage to Kaśyapa^.
Kashyapa is a manasputra (wish-born-son) of Lord Brahma. However, according to [Rama:1.70.20], he is the grand son of Lord Brahma, being the son of Marichi, a wish-born son of Lord Brahma. Kashyapa had many wives, most of them the daughters of Daksha prajapathi. His wives (who are daughters of Daksha) are : Aditi mother of the Devas, Diti the mother of the Daityas, Arishta, the mother of the Gandharvas, Kadru, the mother of the Nagas (snakes), Vinata the mother of Aruna (Charioter of Lord Surya's chariot-time right before surnrise) and Garuda, Danu the mother of the Danavas (who are generally considered part of the Asuras), Kalaka the mother of the monster Kalkanja, Khasa, the mother of the Yakshas, Krodhavasa the mother of the Pishachas (flesh eating monsters), Muni the mother of Maumeya, Puloma the mother of the monster Pauloma, Somathi the mother of Sumathi (who married Sagara).
In addition to the daughters of Daksha he also married Syeni who had a son (a great bird) named Jatayu, and Unmathi who had a son (also a great bird) called Sampati. Vali and Sugreeva are also said to be the sons of Kashyapa. He also had a wife named Surabhi, who gave birth to the Rudras and a wife named Rohini, who gave birth to the cattle.

Children of Kashyapa

Kashyapa was the father of the devas, asuras and nāgas. He married Aditi, with whom he fathered Agni, the Adityas, and most importantly Vamana, who was the fifth Avatar of Lord Vishnu, in the seventh Manvantara.^[4] With his second wife, Diti, he begot the Daityas. Diti and Aditi were daughters of King Daksha Prajapati and sisters to Sati, Shiva's consort. Kashyapa received the earth, obtained by Parashurama's conquest of King Kartavirya Arjuna and Kshatriyas henceforth, earth came to be known as "Kashyapai".

• His sons from Aditi or Adityas were Aṃśa, Aryaman, Bhaga, Dhatr, Mitra, Pūṣan, a daughter Bhumidevi, Śakra, Savitṛ, Tvaṣṭṛ, Varuṇa, Viṣṇu, and Surya or Vivasvat or Vivasvan, who went on to start the Solar Dynasty (Suryavansha), which later came to be known as Ikshvaku dynasty, after his great grandson, King Ikshvaku, whose subsequent kings were, Kukshi, Vikukshi, Bana, Anaranya, Prithu, Trishanku, and finally King Raghu, who gave it the name, Raghuvansh (Dynasty of Raghu), and then further leading up to Lord Ram, the son of Dashrath.
• His sons from Diti were Hiranyakashipu and Hiranyaksha and a daughter Sinhika, who later became the wife of Viprachitti. Hiranyakashipu had four sons, Anuhlada, Hlada, Prahlada, and Sanhlada, who further extended the Daityas
• Garuda and Aruna are the sons of Kashyapa from his wife Vinata.
• The Nāgas (serpents) are his sons from Kadru and Surasa.
• The Danavas are his sons from Danu.
• The Bhagavata Purana states that the Apsaras were born from Kashyapa and Muni.
• Uttar Ramayana says Diti had a son named Maya who was the lord of Daityas.

In the family line of Kashyapa, along with him there are two more discoverers of Mantras: his sons Avatsara and Asita. Two sons of Avatsara, Nidhruva and Rebha, are also Mantra-seers. In the Manvantara period named 'Svarochisha', Kashyapa was one of the seven sages (saptarishi) for that manvantara.
The Indian valley of Kashmir in the Himalayas is named after him.
 In Brahm Avtar composition present in Dasam Granth, Second Scripture of Sikhs, Guru Gobind Singh mentioned Rishi Kashyapa, as second avtar of Brahma. According to him, Rishi Kashyapa had great knowledge of Vedas and interpreted it very thoughtfully to whole world which bring them internal relief .He married with four wives, Banita, Kadru, Diti and Aditi and have many children out of them some remain religious (Deities) and other became irreligious (Demons).

Kashyapa and Kashmir

The Valley of Kashmir got its name from Kashyapa Rishi. According to a legend, the Kashmir valley was a vast lake called Satisaras, named after Sati or Parvati the consort of Shiva. The lake was inhabited by the demon Jalodbhav. The Nilamat Puran of the 7th century mentions the region being inhabited by two tribes — the Nagas and the Pisachas. The lake was drained off by leader of the Nagas called Ananta (Anantnag region of Kashmir is named after him) to capture and kill the demon. Ananta later names the valley as Kashyapa-mira after his father Kashyapa. Kalhana in Rajatarangini (The River of Kings) also mentions Prajapati Kashyapa killing Jalodbhava with the help of Brahma, Vishnu and Shiva. The lake was then drained and comes to be known as Kash-mira after the Rishi Kashyapa

AN INSIGHT INTO DREAMS

Dr. Mrs. Lalita Kuppuswamy

WITH SPECIAL REFERENCE TO AGNI AND BRAHMA VAIVARTA PURANAS

(The 12th house and its lord represent, sleep of all types, insomnia and what are known as veridical or prophetic dreams. In the Hindu scriptures, particularly the Puranas, dreams have been discussed as deeply as astrology but the 12th house connection has not been stressed. It will be useful to work in this area both for mental disturbances, sleep disorders and for an illuminating understanding of dream phenomena. KN RAO)

In Sanskrit there is a gold mine of literature relating to dreams which in their depth, vastness, range and interpretations, encompass all that world famous psychologists developed in the last about one hundred years. The difference of course is that in Sanskrit they are written pithily, even aphoristically and, yet has clarity of meaning flowing from it. It is not possible to make a survey of the entire literature in an article. The present paper is based on Agni and Brahma Vaivarta Puranas.

States of the Soul
Dream state (avastha chathushtaya) is one of the four states of the soul; the first is waking; the second dreaming the third, dreamlessness.

The fourth state is known as thureeya in which the atman in its purest form, detached from the earlier states, subsists alone and by itself. The first three states cover the totality of the experiences of the soul in the relative world.

Thus dreams are experiences of man in sleep where there is no feeling of his physical existence.

Causes of dreams
The causes of dreams are many and they need not spring as products always merely of physical and mental states, though these two states have their primacy of importance.

Physical and mental: Bad dreams are generally seen in fever or acute pain. Dreams are induced by external objects also. In an unfavourable or dirty atmosphere bad dreams occur. At the time of sleep sweet sounds give sweet dreams and hot words bad ones. Even an external sweet, hot or cool touch can show its reaction in dreams. An individual’s disturbed mind can also be the cause for dreaming of two types:

1. Due to experiences in the waking state.
2. Due to desires (unfulfilled) buried in the mind. When man sleeps pondering over the objects he has seen, they appear as dreams. Sometimes even an unfulfilled desire appears as a dream.

Yad Vaanchati divaa martyo Veekshathe vaa Karoti va,

Thath Svapne Thadhabhyaasaadh bhrute Vaatha Karoti va

Shubham va Yadhi Papam Yannrunaam hrdi Samasthithan,

Sugooddamapi Thageyam Svapna Vaakyadhatha madhath

Freud underlines and emphasizes lust as the main basis of all dreams. Hatred, desire, jealousy and other disturbed feelings can also trigger off dreams.

The phenomenon of dream is beautifully delineated in the commentary of Prasthaspada on Vaisheshika sutras. Tired physically or mentally, when man sleeps at night for rest or for the digestion of food, sense organs merge into the mind. The functions of prana and apana continue. Mental experiences without the sense objects constitute dreams.

Dreams as aid to medical diagnosis
According to the same Vaisheshika philosophy, dreams are caused by any one of the following.

1. Samskara Pata Svaat or previous experiences.
2. Dhatu doshat or the disorder of the elements.
3. Adhrishtat or the unknown (invisible after effects of past acts).

Samskaras
In the dreams of a lustful person, the sensual objects his mind dwells on appear in variegated patterns in his dreams. Generally dreams are related to the experiences of the dreamer. Whatever good things he sees in dreams, emanate from his good samskaras (dharma). All bad dreams are due to bad samskaras (adharma.)

Dhatu
Dreams occur owing to variance in what are known as vaatha (wind), pithhakapha (phlegm). A person afflicted by vaatha. A person tormented by pithha sees dreams relating to bright things like, fire, gold etc. A kapha (bile) and predominant person sees watery things like rivers, ocean, snowy mountains etc.

The detection of vaatha, pithha and kapha of the dreamer can be detected from the types of dreams he gets. It helps in the diagnosis and treatment of the disease. The reference here is to ayurvedic treatment, obviously.

Adhrishta
Mysterious, enigmatic and baffling dreams are attributed to Adhrishta.

C.G. Jung: Among psychologists of the west only C.G. Jung had taken a superior view and adopted a different line of interpretation. Dreams, according to him, are not mere embodiment of suppressed wishes and fears, but they convey much more.

To quote him: “Dreams may give expression to ineluctable truths, to philosophical pronouncements, illusions, wild fantasies, memories, plans, anticipation, irrational experiences, even telepathic visions, and heaven knows what besides.”

Ayurvedic classification of dreams
In ayurveda, there is a reference to seven types of dreams in the classic Charak Samhita :

Dhristam Shruthanubhutham cha Prarthitham

Kalpitham Thatha

Bhaavikam Doshajam chaiva Svapnam Sapthavidham Vidhuhu

1. Seen by the eyes.
2. Heard by the ears.
3. Experienced by other sense organs.
4. Desired ones.
5. Imagined by the mind.
6. Indicator of good or events that are to take place.
7. Arising out of humours or vaatha (wind), pithha (bile) and kapha (phlegm).

Puranas-based Dream Interpretations
Puranas, the undying sources of spiritual wisdom and such metaphysical truths which modern man under the spell of physical sciences finds it difficult to comprehend, have created in the Hindu mind and psyche a clear division into good and bad dreams of various types. In a nutshell, good dreams are harbingers of good tidings while bad ones can bring grief. In Agni Purana and Brahma Vaivarta Purana, there are many verses indicating different results in chapters on dreams.

There are references to meaning of dreams in also chapters not dealing specifically with dreams.

Auspicious dreams
Some of the auspicious dreams are:

1. Riding or mounting the peak of a mountain, of a palace, of an elephant or a bull or climbing the top of a tree having white flowers, or flying skyward.   

ShailaPraasaadanagashva Vrshabhaarohanam hitam

            

2. Having many heads.
3. Having hair turned white.
4. Holding the Sun, the Moon or the stars.
5. Holding the water of a stream spring from the earth.
6. Success in discussion, gambling or in a battle.
7. Getting coronated.
8. Breaking one’s head or seeing one’death.
9. Being burnt by fire.
10. Gain of royal insignia.
11. Seeing a clear sky.
12. Seeing a king, an elephant, a horse, a bull, a cow or gold.

Auspicious dreams of Jamadagni Parashurama

1. Seeing himself climbing a fruits-laden tree.
2. Boarding a tree.
3. Sandalwood paste sprinkled all over his body.
4. Eating betel leaf.
5. Seeing himself in the midst of a river with fully blown lotuses.
6. Receiving blessings from a Brahmin.
7. Seeing flowers, fruits and lamps.
8. Fleeing out of fear after being bitten by a scorpion or fish.
             

Sarvani Shuklani Prashamisthani Bhasmasthikarpasa Vivarijitani

   
Some Auspicious Dreams
1. Seeing one’s head being shaven completely.
2. Seeing one’s body being anointed with oil.
3. Seeing one’s body being smeared with mud.
4. Seeing oneself falling from a higher to a lower level.
5. Seeing oneself getting married.
6. Seeing oneself playing a musical instrument other than the lute.
7. Seeing oneself going towards the south.
8. Seeing the Sun and the Moon falling down.
9. Seeing oneself being overpowered by a disease.
10. Seeing oneself wearing the hermit’s coloured (saffron) cloth.

Bad dreams
Instances of bad dreams of Kamsa and Kartavirya Arjuna have been referred to in the Puranas.

Seeing all black things except the cow, elephant, horse, Brahmin and deity have been described as inauspicious.

    Sarvaani Krishnaanyati nindhithani go hasti Vaaji dvija deva varjyam

Remedial Measures
If bad dreams are seen, they should not be mentioned to anyone. After the bad dream, the person should either sleep again or take bath.

    Theshamakathanam Shubham Bhuyayascha Svapnam Thadhvathkaaryam snaanam dvijarchana

After the dream of Vishnu, Lord Shiva or Lord Surya or Lord Ganesha. One should recite Purusha Sukta or Gayatri mantra.

Prayers to the sacred river, the Ganga, is also mentioned as a remedy.

Dreams and their results

The indications of different kinds of dreams are specifically referred to in the Brahma Vaivarta Purana. For example:

Happy results
1. If one dreams of entering a red city or a sea or sees himself drinking nectar, he will hear good news and gain wealth.

    Nagarm Pravishethraktham Samudram Vaa Sudham Pibeth

    Shubha Vaartham Vaapnoti

    Vipulamchaarthamaalabheth

2. Seeing a mare, hen, or a female heron, one gets a wife. If one sees oneself fettered it is a promise of gain of a respectable position and birth of male children. 3. Freedom from diseases are promised if a dream the Sun or the Moon is sighted.   

Sapne Surya Vidhum dhrshtwa muchyate Vyadhibandhanath

Calamities

Different types of calamities are also indicated by various dreams. Thus,

1. Laughing in a dream, seeing a marriage ceremony, dancing or singing indicates calamity.
2. Breaking teeth, falling off hair indicates loss wealth or bodily pain.

    Yesham dhanthaashcha bhagnaascha

    Keshaashchaapi Pathanthi hi

    Dhanahaanir bhaveththasya Peedaa Vaa

    Thachchareerajaa

3. Deities running and dancing, crying and yelling indicate death
4. When in a dream, one is harmed by horned animals or camel, children and men, fear from the king is indicated.

When to expect the results of Dreams ?
The Brahmavaivarta Purana mentions the time of the fruition of dreams. The basis of the timing is the time when a dream occurs.

1. Dreams seen in the first part of the night will come into effect within one year.
2. Dreams seen in the second part of the night will fructify within six months.
3. Dreams seen in the third part of the night will fructify within three months.
4. Dreams seen in the fourth part of the night will fructify within a fortnight.
5. Dreams seen at dawn will fructify within ten days.
6. Dreams seen during daytime will come out true.

Dine manasi Yad drshtam Tat sarva labhate dhruvam

7. If a bad and a good dream are seen in one night, the last one will take effect.               

 Ekasyaamatha ched raathrow shubham vaa

    Yadhi Vaashubham

    Pashchaad dhrishtasthu Yastatra Thasya

    Paakam Vinirdhisheth

    Thasmaaththu shobhane Svapne Pashchchatt

    Svaapo na shasyate

8. Having seen a good dream one sleeps again, it becomes fruitless.

Relationship between Dream and Reality
Dream is a means and reality is an achievement. Dreaming is easier than the reality. Dream is ephemeral. Events in dream appear to be real. There is a close relationship between the dream and reality. The analysis of a dream can be done better on the basis of happenings in waking state. And on the basis of dreams, the experiences in the waking state can be understood better. Dreams are not useless. Even modern psychologists admit this. Good dreams gladden the heart. Bad dreams also serve as an outlet for the suppressed feelings with the result that the poise of the mind and the body is maintained. Dreams are helpful as they aid good sleep. Dreams occur due to external stimulants. If dreams do no occur, the external stimulants may affect sleep and memory.

Even in ordinary life also, dreams aid achievement by enhancing the will-power. Man at first dreams of the goal. Constant dreaming over the goal provides will power and strength in overcoming the obstacles and transforms the dream into a reality. So dreams are a necessity in man’s life.

As long as the mind does not become pure, till then dreaming is natural and is needed for preservation of health

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