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Aghamarshana Suktam is a jewel of Mantras appearing in Rig Veda, it forms part of Maha Narayana Upanishad and recited during consecration ceremonies, Varuna Japam, ablutions, while taking bath.  It is also recited in daily ritual after Varuna is invoked into the holy pot. Reciting this Vedic hymn while taking bath brings immense Punyam, removes sin committed by knowingly or unknowingly accepting gifts from those who have sinned. A dedicated decent lifestyle, self-discipline, righteous path were given utmost importance in Vedic period.  Cruelty and Sins were taboo and the society was well structured based on ethics. Filthy tendencies were brushed aside by people.  Gifts showered by sinned people were not accepted.  There is a clear cut reference to such an incident in Chandokyopanishad; "The King  calls five Veda Vidhwans and declare : "There is no thief, no miser, no drunkard, no unwise man, no adulterator in my country" - therefore, I request you to accept my gifts and contributions"  This denotes that a gift accepted from wrong or immoral person was considered a great sin and remedial measures were sought to expiate the wrongdoing. This hymn is named after Aghamarshana Rishi.    

I take refuge in Varuna, who is of golden lustre or who has a golden diadem. O Varuna, being entreated by me, grant me the saving grace. For I have enjoyed what belongs to bad people and accepted gift from sinners. May Indra, Varuna, Brihaspati and Savita completely destroy that sins committed by me and my people in thought, word and act.  Salutations to fire hidden in water. Salutation to Indra. Salutation to Varuna. Salutation to Varuni, the consort of Varuna. Salutation to the deities of waters. (Through the power of this mantra).  let all that is injurious, impure and troublesome in water be destroyed.

May the King Varuna efface by his hand whatever sin I have incurred by unlawful eating, unlawful drinking and accepting gifts from an unlawful person. Thus being sinless, stainless and unbound by evil and bondage, may I ascend to the happy heaven and enjoy equality of status with Brahman. May the sin-effacing Varuna who dwells in other sources of water like rivers, tanks and wells also purify us. O Ganga, O Yamuna, O Sarasvati, O Sutudri, O Marudvrudha, O Arjeekeeya, come together and listen to this hymn of mine along with Parushni, Asikni, Vithasta and Sushomaya. From the all-illuminating Supreme, by His resolve, the right and the true were generated. From Him night and day were generated. And from Him again was generated the sea with different waters.

Then, after the creation of the vast ocean the year was generated. Afterwards the ruler of the world of sentient and non-sentient beings who made day and night ordained sun and moon, sky and earth and the atmosphere and blissful heaven, just as they were in the previous cycles of creation. May the sin-effacing Varuna, the deity presiding over the waters, purify the taint of sin that attaches to the beings dwelling on the earth, in the atmospheric region and in the space between the earth and heaven and also connected with us (the performers of religious work). May the Vasus purify us. MayVaruna purify us. May Aghamarshana, the sage called by that name, purify us. He, Varuna, is the protector of the world that was and also the world that exists at present between the past and the future worlds. He grants to the doers of meritorious deeds the worlds which they deserve and to the sinful the world of death called Hiranmaya. Again Varuna who is the support of heaven and earth, having become the sun is wholesome and attractive. Being such, blissful in nature, thou O Varuna, grant us thy favours and purify us.

That Supreme Light which projected Itself as the universe like a soaked seed which sprouts (or that Supreme Light which shines as the substratum of the liquid element) – I am that Supreme Light. I am that supreme light of Brahman which shines as the inmost essence of all that exists. In reality I am the same infinite Brahman even when I am experiencing myself as a finite self owing to Ignorance. Now by the onset of knowledge I am really thatBrahman which is my eternal nature. Therefore I realise this identity by making myself, the finite self, an oblation into the fire of the infinite Brahmanwhich I am always. May this oblation be well made. He who is a transgressor of the scriptural conduct, a recreant, a thief, a feticide or an outrager of his preceptor’s honour is released from his sins; for Varuna, the regent of waters and effacer of sins (absolves them from sins by the repetition of this mantra). I am the ground of sins. Therefore you cause me to weep. Wise men say (don’t make me weep, but favour me by destroying my sins). The Supreme represented as the ocean has over flown to the whole creation. He has created at first creatures according to the deserts of their various past deeds. He is the ruler of the universe and the munificent giver of gifts to the devotees. He dwells together with Uma (His power giving spiritual illumination) in the hearts of devotees which are holier than other parts of their body (the seat of the Divine) and therefore superior and elevated like a peak and affording protection. The Jiva who is his abode grows to be infinite. He is the Lord who delights the individual souls by guiding according to their deeds and conferring on them fruits of their actions. 

Yajurveda is practical Manual containing many measures to get rid of sins. It says the chief measure is through worship which is form a sacrifice, Yajna.. For any worship purity and suddhi is required. This Veda gives mantras and suktas to fulfill that end.Usually the mantras addressed to Apo devatas:, Agni , Sarasvati, Varuna and others serve for the  purpose of suddhi. Suddhi is a putatva and brings eligibility to the worshipper. In this strain, the bath is regarded as the measure for bahya suddhi and later antah suddhi. Among several mantras that yajurveda and the literature that followed it, contains the Agahmarshana Sukta which is important. It occurs in the Mahanarayana Upanishda that belongs to Krishna Yajurveda. Among Upanishads, this Upanishad has acclaimed a noble place as it covers many topics f common interest and utility. It adds to the religious distinction. It is contribution for many other things regarding the spiritualization.

This paper discusses the Aghamarshana sukta. The text and the paraphrase of the meaning of the tex are included in the paper. There are comments and suggestions. It is pointed that the water, devata , the durva grass and the mruttika add to the bath.They are divine and possess magical powers too.  It is through them spiritual purification is attained. The same is elaborated in detail.

                                                                 AGHAMARSHANA SUKTA OF YAJURVEDA  

varunopa aghamarshanah

sa paninahyavamarsatu!!

Aghamarshana sukta is found in the Taittiriya Aranyaka of KrishnaYajurveda. It is a part of the Mahanarayana Upanishad which is one of the most important Upanishads. The Sukta is also called malapakarshana sukta meaning a hymn to remove the sin, dirt, and different doshas from us. Its recitation has a magical effect. Its upasana is a gain and comfort. The word agha means sin, Dirt etc and the word marshana means removing or expiating the same and so the compound put together means’ removal of sins and doshas accrued to the individual both externally and internally.

This sukta is employed for recitation at the time of bath or in a place in contact with water in want for cleansing and sanctification of one’s own self. This sukta is also called as Varuna Sukta, a hymn addressed to Lord Varuna the guardian of Night and the king of waters. HERE EVEN THE FOLLOWERS OF Varunas are also included.(varunai namah)This sukta is highly magical and atharvanic because of the expressions and prayers contained in the sukta. There are some typical verbs and utterences requesting Varuna and his associates like Indra, Agni to remove sin and make the body physically pure. The expression.’ panina avamarsatu(may he wipe out doshas with his hand) Here there is the atharvanic sense and the water is the tool of varuna with which he contacts and touches us. The meaning is that’ may he remove the dirt with his hand’. Such several atharvanic expressions in this sukta and relevant other suktas of Veda shall help to this effect. We might recite the whole sukta or mantras to our convenience while at bath right in the morning.

The main deity remembered and prayers submitted are the Lord Varuna. He is the king of Waters. He is the guardian of night (sins and other doshas of beings). He stays in waters and gives room for purity and sanctity. He is a doshapaharakah. He is a practical deity interested in helping the people devoted to him. He is associated with other deities and they are friendly and supporting. A good coordination and cooperative functioning is excuted by the deity for the promotion of the world and social orders. He is prme deity to whom prayers are submitted while wanting cleansing of the body and attain the spirituality needed for the use of the body.

Here under the text and discussion are represented.

Now the Text and paraphrase of the sukta:

1          Hiranya srungam varunam prapadye tirtham me dehi yacitah.

yanmaya bhuktam asadhunam papebhyasca pratigrahah.

(I seek shelter in Varuna. Oh Varuna! Please give me sanctity as I implore for the water I use for bath and make it a sacred healing and medicinal water). Please remove all my sins (dirt) and such of those (infectious substances on my person). I enjoyed which are not admissible (asadhu) to the health of my person. Also that’ you count into the count and destroy the sin and turn me pure.)

2          Yanme manasa vacaa karmanaa va dushkrutam krutam

tanna indro varunao brihaspath savitaaca punantu punah punah,

3.     Namognaye apsumate nama indraya      namo varunaya

namo varunyai namodbhyah.Yadapam kruram

yada amedhyam yadasantam tadapa gacchatat

Salutations to Agni, the child of Waters (apam garbhah), Indra, Varuna,Varunis.and Waters. Whatever inauspicious, alarming, infectious, may all that get away from me. Also the deities Indra, Varuna,Bruhaspati,Savita,  remove my duscarita, bad conduct committed either by speech or through action and behavior. These deities are requested to cleanse and remove all contaminations visibly and invisibly contained in the water kept for use of bath or other purposes of cleansing.this mantra could be purificatory mantras.

4. atyasanadatipanat yacca ugrat      pratigrahat
5. anno varuno raja paninahyavamarsatu

May Varuna the king relieve me with his hand all that sin accrued owing to over drinking, overeating and from receiving gifts, not permitted for being accepted

5      soham apaapo virajo nirmukto mukta kilbishah

nakasya prishtham aruhya gacchet  brahma salokatam

That I thus got cleansed, I would become free from sin and dust (fallies) and unpopularity. May I after climbing the heights of the heaven, reach the brahmaloka and be a resident there at. Here the terms virajah, nirmukta and mukta kilbishah draw our special attention. Viraja means free from mistakes and misshapes.Also those sins sticking to body from the level of outer skin and going upto the bone level of the body. Nirmukta means wholly relieved of the sins residue less and the word’ mukta kilbishah ‘refers to the removal of impediments and obstructions to grow famous in right manner. Actually kilbisha as the Veda commentator Mahidhara says it is a kirtibhedakam papam.

6 .Yacapsu sa varunah sa punatv aghamarahanah.

(That Varuna seated within the waters and be remover of my sins in order to sanctify mephysically both internally and externally.Then comes the mantra

Prayer to Rivers, Divine.

7. Imam me gange yamune sarasvati sutudristomagum sacata

parushniya asakniyama rud vrdhe vitastayarjikiye srunuhya sushomaya.

(May the rivers by names Ganga, Yamuna, Sarasvati,  Sutudri and Parukshni protect and santify me. May they grant us prosperity and enviable growth and luck. May they make me comfortable to us.).Then the mantra:

Prayer to the Mother Earth (Bhumi prarthana) wherein the waters stored and flow:

It is said while bath one should smear mud over the body and rubthe entirety of the limbs which would help to remove the dirt settled over the outer skin and the body becomes pure and shining. It is said the mud underneath of the a rivers like Ganges,Yamuna etc., is highly medicinal and hence healing. It is a cure for many ailements of the body. It is in other words called as Mud Bath scientifically recommended in the Ayurveda system of Medicine. Anybody who smears the mud and dips in the waters, he would be freed from pains and illness.Thd body gets lustre and brilliance. It is also a part of general treatment .Such earth, full of mud (mruttika) is being deified and praised. A prayer is submitted to Mruttika devata which is onceagain mother Earth onlyin the following stanza.

8. Asvakrante rathakrante vishnukrante vasundhara

sirasa dharayishyami rakshasvamam pade pade

(THIS IS PRAYER FOR VASUNDHARA (the mother Earth.)

Oh Earth! You are being trodden by horses’   chariots and lord MahaVishnu himself.  I keep you on my head. Kindly protect me again and again. Here Asva also refers to Sri devi, ratha(car) refers to the vehicle used by the  Lord Vishnu to give  a sense of sanctity more to the mud of the earth. Earth is named as vasundhara since she bears, rather contains all gifts to sustain to beings the journey.)

9. Mrittike hana me paapam yanmaya dushkrutam kritam

mrittike brahma dattasi kasyapenabhi mantrita.

(Oh mud, please destroy my sins and that what ever bad I have committed. Oh Mrittika! you are given (created) by Brahma and the kashyapa prajapati has sanctified you. He filled the same earth upon the earth and made her plenty.)

10 Mrittike dehi me pushtim tvayi sarvam pratishthitam

tanme nirnuda mrittika taya hatena papena gacchami paramam gatim

(Oh Mud, please bestow on me health and prosperity. In you everything is established.  When all powers are vested in you, please guide me and quell all my sins. When thus all my sins are destroyed by you I will get on into the highest world and the state of liberation and mukti.then the mantra referring to

Durva  prarthana

It is in praise of Durva Grass. It could be the kind of brush to use to wash the dirt. But it is a Divinity again in the context of religious bath or such religious observance. Durva is a variety of grass which has the quality to cleanse when rubbed to the body with that. In bath durva serves like the brush and the mud, mruttika like the soap and of course water to cleanse both. So the bath ( snana) is a composite unit of water , mruttika and the Durva grass. Then only the bath is hygienic and complete according to our implication.

Durva also is deity and accordingly its mahat is enlisted hereunder as a part of sampling. In fact we have many mantras where these two are addressed and the benefits got enumerated in the Yajur veda .Durva is a nitya pavitra vastu.It has ability magically to sanctify other things too. ‘Atha suddhena pavitrena puta emi’ is one of the mantras of the YV to cite.

11. Kandatkandat prarohanti parushah parusah pari

evano dureve pratnu sahasrena satena ca ya satenapratanoshi sahasrena virohasi

tayahatena papena gacchami paramam gatim.

(This is a Prayer to DURVA GRASS which runs as follows..

Oh Durva grass! You as grow from branch to branch and knot to kno: also in multiple ways from hundreds to thousand branches, in the same manner you help us to grow in prosperity in thousand and hundred fold. In view of this I can attain liberation having thus my all sins washed off. When sins are cleared, the purusha becomes suddha . A suddha is eligible for Moksha rather freedom from rebirth.

Veda mantras in general focus on cleansing of sins and remain pure always making oneself eligible for divine activities. In such strain the Aghamarshan sukta and the mantras in it are the path finders to that end.

Thus in the Aghamarshana sukta there is the involvement of prayers for the Waters, the Mud and the durva grass. The deities related to these tools for bath are submitted with prayers implying description and abilities.

Hereby it is to be noted that in our Vedic life every event we do for ourselves is divine and the divinities stay along with us and help the being to cover the full healthy and active and purooseful life.

In the entire mantras of the Vedas which number to more than 15000 now available there is effort to make the being grow lucky long lived happy and prosperous and ultimately attain the paramartha. If to say in the words of Valmiki, we repeat.

Vedavedyae pare pumsi jate dasarathatmaje

vedah pracetasadacit sakshat ramayanatmana.

This is quoted to remember that the object and goal of life is to get on to the path of purity and enter into the better regions through the gate removed of obstacles. This sukta is a gateway unto the end meaning purity and liberation.It is so because the upasaka becomes a mukta kilbisha and it is primarily a status of eligibility for growth and peace.

 

p s

 Pavamana is another name for Soma. Pavamana also means that which flows; That which purifies. Hence, the wind god Vayu is worshipped through this Suktam. The Pavamana Suktam is particularly sacred to followers of Shri Madhwacharya of Udipi. The Madhwas consider Vayu to be Jivottama, best among the Jivas (Vayu Jivottamaha | Hari Sarvottamaha ||).

Since Lord Hanuman is the son of Vayu Bhagavan, the Pavamana Suktam is also performed to propitiate Hanuman.

The homam is performed by offering materials which are specially sacred to Vayu, Soma and Hanuman while chanting the verses from the Pavamana Suktam.

The benefits of performing the Pavamana Suktam are long life, removal of all sins and pitrhu shapam (curse of ancestors), increase in prosperity and happiness of mind. It is auspicious to perform Pavamana Suktam on a Saturday to overcome the effects of Saturn Transits (Elre Sani / Sade Sathi / Ashtama Shani / Ardhashtama Sani / Kantaka Shani / Sani Dasa etc.)

The Pavaman Suktam itself described the following benefits:

"He who recites Pavamana Suktha,
Which is essence of Vedas collected by sages,
For him Saraswathi extracts,
The milk of knowledge, clarity and exhilarating Soma.

This Pavamani suktha leads to peaceful and indestructible life,
They can be easily understood and knowledge can be improved,
The sages understand the essence of Vedas from these,
And this is the nectar for the knower of God.

Those who are purified by Pavamana Suktham,
Get this world as well as the next,
Their wishes would be fulfilled,
And they would be united with gods and goddesses

This Pavamani suktha leads to peaceful and indestructible life,
They can be easily understood and mental clarity would be released,
The sages understand the essence of Vedas from these,
And this is the nectar for the knower of God."

ōm ॥ hira̍ṇyavarṇā̠-śśucha̍yaḥ pāva̠kā
yāsu̍ jā̠taḥ ka̠śyapō̠ yāsvindra̍ḥ ।
a̠gniṃ yā garbha̍ō dadhi̠rē virū̍pā̠stā
na̠ āpa̠śśagg syō̠nā bha̍vantu ॥

yāsā̠g̠ṃ rājā̠ varu̍ṇō̠ yāti̠ madhyē̍
satyānṛ̠tē a̍va̠paśya̠-ñjanā̍nām ।
ma̠dhu̠śchuta̠śśucha̍yō̠ yāḥ pā̍va̠kāstā
na̠ āpa̠śśagg syō̠nā bha̍vantu ॥

yāsā̎-ndē̠vā di̠vi kṛ̠ṇvanti̍ bha̠kṣaṃ
yā a̠ntari̍kṣē bahu̠dhā bhava̍nti ।
yāḥ pṛ̍thi̠vī-mpaya̍sō̠ndanti śu̠krāstā
na̠ āpa̠śśagg syō̠nā bha̍vantu ॥

śi̠vēna̍ mā̠ chakṣu̍ṣā paśyatāpaśśi̠vayā̍
ta̠nuvōpa̍ spṛśata̠ tvacha̍ō mē ।
sarvāg̍ō a̠gnīgṃ ra̍psu̠ṣadō̍ huvē vō̠ mayi̠
varchō̠ bala̠mōjō̠ nidha̍tta ॥

pava̍māna̠ssuva̠rjana̍ḥ । pa̠vitrē̍ṇa̠ vicha̍r​ṣaṇiḥ ।
yaḥ pōtā̠ sa pu̍nātu mā । pu̠nantu̍ mā dēvaja̠nāḥ ।
pu̠nantu̠ mana̍vō dhi̠yā । pu̠nantu̠ viśva̍ ā̠yava̍ḥ ।
jāta̍vēdaḥ pa̠vitra̍vat । pa̠vitrē̍ṇa punāhi mā ।
śu̠krēṇa̍ dēva̠dīdya̍t । agnē̠ kratvā̠ kratū̠g̠ṃ ranu̍ ।
yattē̍ pa̠vitra̍ma̠rchiṣi̍ । agnē̠ vita̍tamanta̠rā ।
brahma̠ tēna̍ punīmahē । u̠bhābhyā̎-ndēvasavitaḥ ।
pa̠vitrē̍ṇa sa̠vēna̍ cha । i̠da-mbrahma̍ punīmahē ।
vai̠śva̠dē̠vī pu̍na̠tī dē̠vyāgā̎t ।
yasyai̍ ba̠hvīsta̠nuvō̍ vī̠tapṛ̍ṣṭhāḥ ।
tayā̠ mada̍nta-ssadha̠mādyē̍ṣu ।
va̠yagg syā̍ma̠ pata̍yō rayī̠ṇām ।
vai̠śvā̠na̠rō ra̠śmibhi̍rmā punātu ।
vāta̍ḥ prā̠ṇēnē̍ṣi̠rō ma̍yō̠ bhūḥ ।
dyāvā̍pṛthi̠vī paya̍sā̠ payō̍bhiḥ ।
ṛ̠tāva̍rī ya̠jñiyē̍ mā punītām ॥

bṛ̠hadbhi̍-ssavita̠stṛbhi̍ḥ । var‍ṣi̍ṣṭhairdēva̠manma̍bhiḥ । agnē̠ dakṣai̎ḥ punāhi mā । yēna̍ dē̠vā apu̍nata । yēnāpō̍ di̠vyaṅkaśa̍ḥ । tēna̍ di̠vyēna̠ brahma̍ṇā । i̠da-mbrahma̍ punīmahē । yaḥ pā̍vamā̠nīra̠ddhyēti̍ । ṛṣi̍bhi̠ssambhṛ̍ta̠g̠ṃ rasam̎ । sarva̠g̠ṃ sa pū̠tama̍śnāti । sva̠di̠ta-mmā̍ta̠riśva̍nā । pā̠va̠mā̠nīryō a̠dhyēti̍ । ṛṣi̍bhi̠ssambhṛ̍ta̠g̠ṃ rasam̎ । tasmai̠ sara̍svatī duhē । kṣī̠ragṃ sa̠rpirmadhū̍da̠kam ॥

pā̠va̠mā̠nīssva̠styaya̍nīḥ । su̠dughā̠hi paya̍svatīḥ । ṛṣi̍bhi̠ssambhṛ̍tō̠ rasa̍ḥ । brā̠hma̠ṇēṣva̠mṛtag̍ō hi̠tam । pā̠va̠mā̠nīrdi̍śantu naḥ । i̠maṃ lō̠kamathō̍ a̠mum । kāmā̠n‍thsama̍rdhayantu naḥ । dē̠vī‍rdē̠vai-ssa̠mābhṛ̍tāḥ । pā̠va̠mā̠nīssva̠styaya̍nīḥ । su̠dughā̠hi ghṛ̍ta̠śchuta̍ḥ । ṛṣi̍bhi̠-ssambhṛ̍tō̠ rasa̍ḥ । brā̠hma̠ṇēṣva̠mṛtag̍ō hi̠tam । yēna̍ dē̠vāḥ pa̠vitrē̍ṇa । ā̠tmāna̍ō pu̠natē̠ sadā̎ । tēna̍ sa̠hasra̍dhārēṇa । pā̠va̠mā̠nyaḥ pu̍nantu mā । prā̠jā̠pa̠tya-mpa̠vitram̎ । śa̠tōdyā̍magṃ hira̠ṇmayam̎ । tēna̍ brahma̠ vidō̍ va̠yam । pū̠ta-mbrahma̍ punīmahē । indra̍ssunī̠tī sa̠hamā̍ punātu । sōma̍ssva̠styā va̍ruṇassa̠mīchyā̎ । ya̠mō rājā̎ pramṛ̠ṇābhi̍ḥ punātu mā । jā̠tavē̍dā mō̠rjaya̍ntyā punātu । bhūrbhuva̠ssuva̍ḥ ॥

ō-ntachCha̠ṃ yōrāvṛ̍ṇīmahē । gā̠tuṃ ya̠jñāya̍ । gā̠tuṃ ya̠jñapa̍tayē ।
daivī̎ssva̠stira̍stu naḥ । sva̠stirmānu̍ṣēbhyaḥ । ū̠rdhva-ñji̍gātu bhēṣa̠jam । śannō̍ astu dvi̠padē̎ । śa-ñchatu̍ṣpadē ॥
ōṃ śānti̠-śśānti̠-śśānti̍ḥ ॥

Quote

 

Eg.

 There are no fetters like those of illusion (maya),

no strength like that which comes from discipline (yoga),

there is no friend higher than knowledge (jnana),

and no greater enemy than egoism (ahankara).

—Gheranda Samhita, 1.4

The Gheranda Samhita calls itself a book on ghatastha yoga, which literally means "vessel yoga", wherein the body and mind are depicted as vessels that carry and serve the soul (atman, purusha). It is generally considered a Hatha yoga text.The text teaches a seven limbed yoga, in contrast to the eight-limbed yoga in Patanjali's Yogasutras, the six-limbed yoga of the Goraksha Samhita, and the four-limbed yoga in the Hatha Yoga Pradipika. It declares its goal to be the perfection of an individual's body, mind and soul through a seven step lifelong continuous self-development. The means of this goal include self purification, thirty two asanas it details for building body strength, twenty five mudras to perfect body steadiness, five means to pratyahara, lessons on proper nutrition and lifestyle, ten types of breathing exercises, three stages of meditation and six types of samadhi.

The text reverentially invokes Hindu god Shiva as well as Vishnu, with verses such as 5.77 and 7.4 suggesting that the writer was also inspired by Advaita Vedanta ideas such as "I am Brahman [Supreme Soul] alone, and nothing else; my form is truth, consciousness and bliss (satcitananda); I am eternally free".

Gheranda Samhita is a step by step detailed manual of yoga taught by sage Gheranda to student Chanda. Unlike other hatha yoga texts, the Gheranda Samhita speaks of a sevenfold yoga.

Shatkarma for body cleansing Asana for body strengthening Mudra for body steadying Pratyahara for mind calming Pranayama for inner lightness Dhyana for inner perception Samādhi for self liberation and bliss.

The text itself follows this division in seven chapters, and has a focus upon the ṣaṭkarmas (shatkarma), thus this text is sometimes said to describe ghatastha yoga. For instance, the Yoga Sūtras of Patañjali describes an eightfold path (yama and niyama instead of shatkarma and mudra, and addition of dharana). The closing stanzas on samadhi teach different methods than those described by Patanjali.

The earliest translation of the text into English was by Srisa Chandra Vasu.

Yoga pradipika suggests that all other asanas are unnecessary once Siddhasana has been mastered.

Samadhi.

 What is quite fascinating about the way Yoga texts were written and compiled in medieval India is that they often provide systemised hierarchical methods for achieving a goal or series of goals. Not unlike the brief self improvement lists that circulate widely on social media today, such as '10 ways to authentic happiness' or '7 tips for staying young'.

The Gheraṇḍa Saṃhitā (early 18th century) is an example of such a text. It identifies seven means for achieving it's yoga, the 'Yoga of the Body' 

 "...it refers to the body, or rather the person, since the techniques taught works on both the body and mind."

The seven practices (saptasādhana) are outlined with descriptions of both the methods and the outcome produced once mastered:

1. PURIFICATION is achieved through Ṣaṭkarma (6 types of cleansing techniques)

2. STRENGTH is achieved through Āsana (32 types of postures)

3. STEADINESS is achieved through Mudrās (25 types of seals)

4. CALMNESS is achieved through Pratyāhāra (5 types of sensory withdrawal)

5. LIGHTNESS is achieved through Prāṇāyāmas (10 types of breathing exercises)

6. REALISATION OF SELF is achieved through Dhyāna (3 types of meditation)

7. STAINLESS PERFECTION is achieved through Samādhi (6 types of absorption)

The text focuses on the physical techniques that need to be practised in order to perfect both the body and mind to achieve it's goal, Rājayoga (a synonym for samādhi). Like most other Haṭhayoga systems, the seven practices in the Gheraṇḍa Saṃhitā do not contain ethical guidelines, such as those instructed in the yamas and niyamas of the Pātañjalayogaśāstra.

Interestingly, however, the Gheraṇḍa Saṃhitā does provide a unique set of six techniques for attaining particular types of samādhi, the state of meditative absorption that is liberation.

Vairagya.

 Vairāgya (वैराग्य) is a Sanskrit term used in Hindu as well as Jain philosophy that roughly translates as dispassion, detachment, or renunciation, in particular renunciation from the pains and pleasures in the temporary material world. The Hindu philosophers who advocated vairāgya told their followers that it is a means to achieve moksha.

True vairāgya refers to an internal state of mind rather than to external lifestyle and can be practiced equally well by one engaged in family life and career as it can be by a renunciate. Vairāgya does not mean suppression of or developing repulsion for material objects. By the application of vivek (spiritual discrimination or discernment) to life experience, the aspirant gradually develops a strong attraction for the inner spiritual source of fulfillment and happiness and limited attachments fall away naturally. Balance is maintained between the inner spiritual state and one's external life through the practice of seeing all limited entities as expressions of the one Cosmic consciousness of Brahman.

The concept of Vairāgya is found in the Yoga Sūtras of Patañjali, where it along with practice (abhyāsa), is the key to restraint of the modifications of the mind (YS 1.12, "abhyāsa-vairāgyabhyāṃ tannirodhaḥ"). The term vairāgya appears three times in the Bhagavad Gita (6.35, 13.8, 18.52) where it is recommended as a key means for bringing control to the restless mind. It is also the main topic of Mokṣopāya or Yoga Vasistha. Another important text on renunciation is Vairāgya shataka or "100 verses of Renunciation", a part of the Śatakatraya collection by Bhartṛhari.

Etymology: Vairāgya is an abstract noun derived from the word virāga (joining vi meaning "without" + rāga meaning "passion, feeling, emotion, interest"). This gives vairāgya a general meaning of ascetic disinterest in things that would cause attachment in most people. It is a "dis-passionate" stance on life. An ascetic who has subdued all passions and desires is called a vairāgika.

Starts with: Vairagyabijamantra, Vairagyacandrika, Vairagyamala, Vairagyanashin, Vairagyanashini, Vairagyapancaka, Vairagyapancashiti, Vairagyapradipa, Vairagyaprakarana, Vairagyaratna, Vairagyashataka, Vairagyata.

Ends with: Abhavavairagya, Akshivairagya, Aparavairagya, Avairagya, Jnanavairagya, Koradem Vairagya, Koradem-vairagya, Maithunavairagya, Manasavairagya, Prasutivairagya, Puranavairagya, Shmashanavairagya, Svabhavavairagya, Udaravairagya.

Vairagyata, Vairaga, Pratyapatti, Maithunavairagya, Vairagyashataka, Vairagin, Shmashanavairagya, Bhartrihari, Vairagyapancashiti, Vairagyapradipa, Vairagyaratna, Vairagyacandrika, Vairagyapancaka, Vairagyaprakarana, Bairag, Aparavairagya, Bairaga, Pancagataya, Paramartha, Asamgama

Faith purest.

 Please read this post without fail. 

It's very inspiring:-

A rich man was once interviewed on an American TV program. He was a billionaire.

He was asked if he had ever been surprised by anything. He said yes, on one of his many trips around the world, a Krishna devotee shocked him with his belief.

So he began:

In the Kunj Gali (Street) of Vrindavan, one day, I went to Shri Krishna Temple out of curiosity and saw a man extending his clenched palms towards heaven.

It was immediately after the afternoon Raj Bhog Aarti. Everyone else had finished Aarti darshan and gone, but he remained there, praying.

Curious, I went closer to see the man's face and I saw him in tears as he was praying fervently.

I waited patiently until he was done with his prayer. Then I asked him; what the problem was?

He said he urgently needed ₹ 20,000 for his wife, who was in the hospital.

I said, "is this why you are praying so fervently?" He said yes.

Coincidentally, I had exactly ₹ 20,000 in my pocket. So I counted the money and gave it to him.

Without waiting to thank me first, he prostrated instantly to thank GOD SHRI KRISHNA. Then he stood up and thanked me too.

Impressed by his attitude, I told him how happy I was to help him. So, I extended my personal card containing my direct number and email address.

"I'm impressed by you, anytime you need anything, money.... any amount, call me directly and you shall have it."

✔️ This man shocked me !!  

He refused my offer.

The TV host was surprised too. "Why did he reject your offer?"

"His reason made me a changed man" answered the young billionaire.

"What was his reason?" The obviously impatient TV host asked.

Well, in his words, he said, "No, thanks. I won't call you when I need money or anything else. I WILL ALWAYS CALL THE ONE WHO SENT YOU."

Don't let any man play God in your life.

TRULY, GOD IS THE PROVIDER, THE BESTOWER AND THE CONTROLLER OF ALL THE UNIVERSES. HOLD ON UNTO HIM IN FULL FAITH & TRUST.

Jai Shri Krishna🙏

Hare Krishna🙏