THE SCIENCE OF RISHI KANAD (Part-1)

THE SCIENCE OF RISHI KANAD (Part-1)

===== Space And Time As Defined In Vaishesika Sutra =====


Definition of Dik (Space) and Kala (Time) :

" That which gives rise to such (cognition and usage) as “This (is remote, etc.) from this,” – (the same is) the mark of space "

[Vaishesika Sutra 2.2.10]

Commentary:

Space is identified through the fact that it can provide the context to describe objects as being separated spatially. Spatial separation can only apply to matter since eternal dravyas which are incapable of motion can neither be separated nor brought together. Although mind can move, it is invisible. Therefore all that remains in Kanada’s classification of dravyas is matter.The separation is an identifier and the identification is with reference to the observing mind. It is also significant that the displacement of matter is observed relative to another piece of matter.

The essence of this sutra may be rephrased as: mind recognizes space when matter is displaced relative to another piece of matter.

In Sankara Misra’s commentary of this sutra an argument is built about the similarity of space and time in terms of their guna / attributes and a question is raised about the requirement of a new entity called space to be recognized. Both space and time are characterized by their guna/attribute of – partva-aparatva/ being together – separated.

In Kanada’s definition, the dravyas are understood and defined through their gunas/attributes and each of these dravyas is non-repetitive and unique. Therefore time and space can be recognized as two separate entities if and only if their difference is established.

The guna/attribute of partva-aparatva/ being together – separated, in time signifies two objects co-existing at the same point of time or being separated in time and the simultaneity in time is defined as a function of the movement of the sun. But that reflects a dependency of time on sun’s movement whereas a dravya has to have an independent existence by definition. It is explained that the concept of ‘simultaneity’ in time (in sutra 2.2.6 commentary) indicates the movement in sun and not vice-versa.

On the other hand the guna/attribute of partva-aparatva/ being together – separated, in space is reflected by conjunction and disjunction of matter and to be understood as samkalina – simultaneity in Time, i.e. the relative spatial separation of matter in the same time frame (same time frame =time measured for the same sun movement).

Questions: The commentary raises certain questions.

1. Spatial separation for objects being defined also with respect to same time frame – Does this imply that time is to be understood as changing with different suns and such different suns and time measures exist?

2. Simultaneity in time reflects the movement of sun – It means that for the observing mind, sun’s movement is a logical conclusion from the concept of what we call ‘at the same time’ in our day-to-day life.

If ‘simultaneity in time’ is relative to the position of observer (meaning with reference to the same sun) and spatial separation of objects is not, does it mean that space is absolute but time is relative.

Time is said to be - Kriya Visheshana / a specific outcome of state of motion - which means time as a larger concept is a function of motion and therefore indicates the general state of motion of the entire cosmos (in the commentary of sutra 2.2.10 of Sankara Misra).

In Yoga Vasistha [6] which discusses Indian cosmological perspective correlated with many other works, a similar concept of varying time with different universes is mentioned. Space for Kanada is devoid of motion and therefore it is only the matter in motion when the cosmos is mentioned and space is still. This fits with the idea of Indian cosmological model in which time is said to collapse in the rest period between the cosmic creation and dissolution, and that must be true if time is a function of ‘state of motion’ of the cosmos which comes to a rest in this period between creations and dissolutions [7-13].


Space as dravya :

" Dravyatva (being a dravya) and eternality (of Space are) explained by (the explanation of the same in) Air "

[Vaishesika Sutra 2.2.11]

Commentary: Space is eternal (explained later). It is concluded to be a dravya and that encompasses hypothesis like –

Space is an independent entity
It is existent
It is unique
It is a padartha
It has guna/attributes associated with it
It can give rise to another dravya.
It is incapable of motion.
It is homogenous.


Space homogeneity :

" The unity (of space is explained) by (the explanation of unity of) existence. "

[Vaishesika Sutra 2.2.12]

Commentary:

Here is a discussion of unity of space which is explained in the commentary by Sankara Misra as – 'eka-pritaktvam' is a guna / attribute of space and in Shankara Misra’s commentary, he defines it as that which differentiates one from two, or it is that kind of a guna/attribute which gives a sense of discretion about the state of dravya discussed.

In the case of space, 'eka-pritaktvam' must refer to the fact that space is found in one state – what ever that is, and shall always be in the same state irrespective of which point in space is considered or even which point in time is considered. This refers to the homogeneity of space. Such a guna/attribute fits in with Space being nitya/eternal or unchanging.


Directions in Space :

" The diversity (of space) is due to the difference of effects "

[Vaishesika Sutra 2.2.13]

Commentary:

karya visesena means an outcome the specific kind of work under consideration, and because space is by definition incapable of motion, work in question can only refer to the work done by matter in space. Due to the nature of matter’s behavior in space, it appears that space itself is diverse in nature. The diversity is explained in the following sutras.


Space Time as the fundamental matrix :

" (The direction comes to be regarded as) the east, from the past, future, or present conjunction of the sun "

[Vaishesika Sutra 2.2.14]

Commentary:

East is recognized as the direction from which the sun rose and therefore it is in the past. The past present and future divisions of time as a result of the movement of sun are also connected to the spatial directions which are named based on sun’s
movement. The directions in space are explained as relative to the position of the observer. In this sutra space and time are connected by the ‘motion’ of sun which observation is also found in many commentaries.

In the commentary of sutra 2.1.5 Sankara Misra while defining the attributes of akasha states that not only is akasha absolutely color-less but based on the same argument even time and space are devoid of the attributes of rupa, rasa, gandha and sparsha. Time and space have the same attributes associated to them (number, magnitude, pritakathva / separateness, conjunction and disjunction ). He concludes the commentary of this sutra stating that it follows that time and space are the fundamental entities of everything.

The space and time matrix are said to be fundamental because the mind perceives the world through matter which is identified through the four senses of touch, smell, taste and visibility (the eternal dravyas can only be conceptualized by the mind and not perceived).

These four guna/attributes exist in matter which always exists in a certain space and time combination. The absence of either space or time indicates absence of motion and as is later established in this paper, no guna/attributes can exist in absolute rest or when time collapses to zero. Space and time has to be the fundamental matrix of the matter world, and the observing mind can never escape either Space or Time during the process of observing the universe.

In the Kanadasiddhantachandrika of Gangadharasuri Sastri says :

"This division of time is said to be caused by the Buddhi/intelligence and in Space it results from conjunction and disjunction of real matter and so the intelligence of the observer plays a secondary role.

In the footnote of Udayavir Shastri ‘s book [15, page 103], it is mentioned that Chandrakant Bhattacharya is of the opinion that space, time and even akasha are the same which are seen as different entities because of the nature of the effects as observed by the mind in their interactions with matter.


Directions :

" South, west, and North also are similarly (distinguished) "

[Vaishesika Sutra 2.2.15]

" By this, the intervals of directions in space are explained "

[Vaishesika Sutra 2.2.16]

Commentary:

In these last two sutras the four main directions east, west, north, south besides which four more directions between these four directions are accounted for as relative to the position of the observer as concepts which arise only because of the nature of motion of matter in Space. Hence Space itself is homogenous and has no division of direction inherent in it.


Eternality :

The nature of both Space and, anu - the most fundamental particle of matter (sutra 7.1.8 ) in Vaisheshika are said to be explained in the chapter that discusses nitya/eternal.

"The eternal is that which is existent and uncaused."

[Vaishesika Sutra 4.1.1]

Commentary:

In this sutra Kanada begins his definition of nityam or the ‘eternal’ but this terim is a very imprecise translation of his nityam. The term nityam/' existent has a lot of significance in the school of Vaisheshika because Kanada – a realist, has set himself the task to enumerate everything in the universe through –Padartha/predicable - all that which can be named, expressed through words or conceptualized by the mind. Hence all that he describes are not mere theoretical concepts, but true existing entities of the real world.

(To Be Continued .....)

(The Article is adopted from Space, Time and Anu in Vaisheshika by Roopa Narayan)


"Om Shanti Shanti Shanti"

How To Awaken The Kundalini

=========== How To Awaken The Kundalini ===========

What Is Kundalini Shakti ?

See the full explanation here : http://spiritualsanatan.blogspot.com/2013/11/the-kundalini-shakti-part-1.html

Awakening The Kundalini :

(Words Of Swami Sivananda Saraswati)

One should become perfectly desireless and should be full of Vairagya before attempting to awaken Kundalini. It can be awakened only when a man rises above Kama, Krodha, Lobha, Moha, Mada and other impurities. Kundalini can be awakened through rising above desires of the senses. The Yogi, who has got a pure heart and a mind free from passions and desires will be benefited by awakening Kundalini. If a man with a lot of impurities in the mind awakens the Sakti by sheer force through Asanas, Pranayamas and Mudras, he will break his legs and stumble down. He will not be able to ascend the Yogic ladder. This is the chief reason for people going out of the way or getting some bodily infirmities. There is nothing wrong in the Yoga. People must have purity first; then a thorough knowledge of the Sadhana, a proper guide, and a steady, gradual practice. When Kundalini is awakened there are many temptations on the way, and a Sadhaka without purity will not have the strength to resist.

A thorough knowledge of the theory is as essential as the practice. Some are of opinion that theory is not at all necessary. They bring one or two rare instances to prove that Kundalini has been awakened even in those who do not know anything about Nadis, Chakras and Kundalini. It might be due to the grace of a Guru or by mere chance. Everyone cannot expect this and neglect the theoretical side. If you look at the man in whom Kundalini has been awakened through the grace of a Guru, you will not at once begin to neglect the practical side and actually waste your time in passing from one Guru to the other. The man who has a clear knowledge of the theory and a steady practice, attains the desired goal quickly.

Kundalini can be awakened by Pranayama, Asanas and Mudras by Hatha Yogis; by concentration and training of the mind by Raja Yogis; by devotion and perfect self-surrender by Bhaktas; by analytical will by the Jnanis; by Mantras by the Tantrikas; and by the grace of the Guru (Guru Kripa) through touch, sight or mere Sankalpa. Rousing of Kundalini and its union with Siva at the Sahasrara Chakra effect the state of Samadhi and Mukti. No Samadhi is possible without awakening the Kundalini.

For a selected few, any one of the above methods is quite sufficient to awaken the Kundalini. Many will have to combine different methods. This is according to the growth and position of the Sadhakas in the spiritual path. The Guru will find out the real position of the Sadhaka and will prescribe a proper method that will successfully awaken the Kundalini in a short period. This is something like the doctor prescribing a proper medicine to a patient to cure a particular disease. One kind of medicine will not cure the diseases of different patients. So also, one kind of Sadhana may not suit all.

There are many persons nowadays who foolishly imagine that they have attained purity, commit errors in selecting some methods and neglect many important items of Sadhana. They are poor, self-deluded souls. Self-assertive, Rajasic Sadhakas will select some exercises of their own fancy in an irregular manner and leave all the exercises when they get some serious troubles.

After Kundalini is awakened, Prana passes upwards through Brahma Nadi along with mind and Agni. You will have to take it up to Sahasrara Chakra through some special exercises such as Mahabheda, Sakti Chalana, etc.

As soon as it is awakened, it pierces the Muladhara Chakra (Bheda). It should be taken to Sahasrara through various Chakras. When Kundalini is at one Chakra, intense heat is felt there and when it leaves that centre for another Chakra, the former Chakra becomes very cold and appears lifeless.

Freedom from Kama, Krodha, Raga and Dvesha and possession of balance of mind, cosmic love, astral vision, supreme fearlessness, desirelessness, Siddhis, divine intoxication and spiritual Ananda are the signs to denote the awakening of Kundalini. When it is at rest, a man has full consciousness of the world and its surroundings. When it is awakened he is dead to the world. He has no body-consciousness. He attains Unmani state. When Kundalini travels from Chakra to Chakra, layer after layer of the mind becomes opened and the Yogi acquires psychic powers. He gets control over the five elements. When it reaches the Sahasrara Chakra, he is in the Chidakasa (knowledge space).

Awakening of the Kundalini Sakti, its union with Siva, enjoying the nectar and other functions of the Kundalini Yoga that are described in the Yoga Sastras are misrepresented and taken in a literal sense by many. They think that they are Siva and ladies to be Sakti and that mere sexual union is the aim of Kundalini Yoga. After having some wrong interpretation of the Yogic texts, they begin to offer flowers and worship their wives with lustful propensities. The term “Divine intoxication that is derived by drinking the nectar” is also misrepresented. They take a lot of wine and other intoxicating drinks and imagine to have enjoyed the Divine ecstasy. It is mere ignorance. They are utterly wrong. This sort of worship and union is not at all Kundalini Yoga. They divert their concentration on sexual centres and ruin themselves. Some foolish young boys practise one or two Asanas, Mudras and a little Pranayama too for a few days, in any way they like, and imagine that the Kundalini has gone up to their neck. They pose as big Yogis. They are pitiable, self-deluded souls. Even a Vedanti (a student of Jnana Yoga) can get Jnana Nishtha only through awakening of the Kundalini Sakti that lies dormant at the Muladhara Chakra. No superconscious state or Samadhi is possible without awakening this primordial energy, whether it is Raja Yoga, Bhakti Yoga, Hatha Yoga or Jnana Yoga.

It is easy to awaken the Kundalini, but it is very difficult to take it to Sahasrara Chakra through the different Chakras. It demands a great deal of patience, perseverance, purity and steady practice. The Yogi who has taken it to Sahasrara Chakra, is the real master of all forces. Generally Yogic students stop their Sadhana half-way on account of false Tushti (satisfaction). They imagine that they have reached the goal when they get some mystic experiences and psychic powers. They desire to demonstrate such powers to the public to get Khyati (reputation and fame) and to earn some money. This is a sad mistake. Full realisation alone can give the final liberation, perfect peace and Highest Bliss.

Different methods of awakening the Kundalini by Hatha Yoga, Bhakti Yoga, Raja Yoga and Jnana Yoga will be described one by one. Some aspirants will not get perfection by only one method. A harmonious combination of all methods is necessary for the vast majority of persons. In the following pages I will tell you the different exercises that are intended to awaken the Kundalini. If you are wise enough, after a perusal of the different exercises, you can easily pick up the right method of Sadhana that suits you best and attain success.

Rousing of Kundalini and its union with Siva at the Sahasrara Chakra effect the state of Samadhi and Mukti. Before awakening the Kundalini, you must have Deha Suddhi (purity of body), Nadi Suddhi (purification of Nadis), Manas-Suddhi (purity of mind) and Buddhi Suddhi (purity of intellect). For the purification of the body, the following six exercises are prescribed:

Dhauti, Basti, Neti, Nauli, Tratak and Kapalabhati. These are known as Shat-Karma or the six purificatory exercises in Hatha Yoga.


PRANAYAMA FOR AWAKENING KUNDALINI

When you practise the following, concentrate on the Muladhara Chakra at the base of the spinal column, which is triangular in form and which is the seat of the Kundalini Shakti. Close the right nostril with your right thumb. Inhale through the left nostril till you count 3 Oms slowly. Imagine that you are drawing the Prana with the atmospheric air. Then close the left nostril with your little and ring fingers of the right hand. Then retain the breath for 12 Aums. Send the current down the spinal column straight into the triangular lotus, the Muladhara Chakra. Imagine that the nerve-current is striking against the lotus and awakening the Kundalini. Then slowly exhale through the right nostril counting 6 Oms. Repeat the process from the right nostril as stated above, using the same units, and having the same imagination and feeling. This Pranayama will awaken the Kundalini quickly. Do it 3 times in the morning and 3 times in the evening. Increase the number and time gradually and cautiously according to your strength and capacity. In this Pranayama, concentration on the Muladhara Chakra is the important thing. Kundalini will be awakened quickly if the degree of concentration is intense and if the Pranayama is practised regularly.

KUNDALINI PRANAYAMA

In this Pranayama, the Bhavana is more important than the ratio between Puraka, Kumbhaka and Rechaka.

Sit in Padma or Siddha Asana, facing the East or the North.

After mentally prostrating to the lotus-feet of the Sat-guru and reciting Stotras in praise of God and Guru, commence doing this Pranayama which will easily lead to the awakening of the Kundalini.

Inhale deeply, without making any sound.

As you inhale, feel that the Kundalini lying dormant in the Muladhara Chakra is awakened and is going up from Chakra to Chakra. At the conclusion of the Puraka, have the Bhavana that the Kundalini has reached the Sahasrara. The more vivid the visualisation of Chakra after Chakra, the more rapid will be your progress in this Sadhana.

Retain the breath for a short while. Repeat the Pranava or your Ishta Mantra. Concentrate on the Sahasrara Chakra. Feel that by the Grace of Mother Kundalini, the darkness of ignorance enveloping your soul has been dispelled. Feel that your whole being is pervaded by light, power and wisdom.

Slowly exhale now. And, as you exhale feel that the Kundalini Shakti is gradually descending from the Sahasrara, and from Chakra to Chakra, to the Muladhara Chakra.

Now begin the process again.

It is impossible to extol this wonderful Pranayama adequately. It is the magic wand for attaining perfection very quickly. Even a few days’ practice will convince you of its remarkable glory. Start from today, this very moment.

EXPERIENCES ON AWAKENING OF KUNDALINI

During meditation you behold divine visions, experience divine smell, divine taste, divine touch, hear divine Anahata sounds. You receive instructions from God. These indicate that the Kundalini Shakti has been awakened. When there is throbbing in Muladhara, when hairs stand on their roots, when Uddiyana, Jalandhara and Mulabandha come involuntarily, know that Kundalini has awakened.

When the breath stops without any effort, when Kevala Kumbhaka comes by itself without any exertion, know that Kundalini Shakti has become active. When you feel currents of Prana rising up to the Sahasrara, when you experience bliss, when you repeat Om automatically, when there are no thoughts of the world in the mind, know that Kundalini Shakti has awakened.

When, in your meditation, the eyes become fixed on Trikuti, the middle of the eyebrows, when the Shambhavi Mudra operates, know that Kundalini has become active. When you feel vibrations of Prana in different parts inside your body, when you experience jerks like the shocks of electricity, know that Kundalini has become active. During meditation when you feel as if there is no body, when your eyelids become closed and do not open in spite of your exertion, when electric-like currents flow up and down the nerves, know that Kundalini has awakened.

When you meditate, when you get inspiration and insight, when the nature unfolds its secrets to you, all doubts disappear, you understand clearly the meaning of the Vedic texts, know that Kundalini has become active. When your body becomes light like air, when you have a balanced mind in perturbed condition, when you possess inexhaustible energy for work, know that Kundalini has become active.

When you get divine intoxication, when you develop power of oration, know that Kundalini has awakened. When you involuntarily perform different Asanas or poses of Yoga without the least pain or fatigue, know that Kundalini has become active. When you compose beautiful sublime hymns and poetry involuntarily, know that Kundalini has become active.


"Om Shanti Shanti Shanti"

THE KUNDALINI SHAKTI (PART - 1)

====== Kundalini Shakti In the Light Of Modern Science ======


(Adopted From Kundalini Shakti By Swami Nikhilananda And Kundalini Yoga By Swami Sivananda)


Kundalini Illustrated By Classical Physics :

Let us try to understand the Kundalini with the help of an illustration from classical physics. There are two kinds of energy associated with a piece of matter; potential and kinetic, the sum total of which is a constant. The kinetic energy, which may be only a fraction of the total energy, is involved in the movement or action of a body.

According to Tantra, the Kundalini, in the form of cosmic energy, is present in everything, even in a particle of matter. Only a fraction of it, like the kinetic energy, is operative, while an unmeasured residuum is left, like the potential energy, ‘coiled up’ and untapped at the ‘base root’. It is a vast magazine of power, of which the operative energy, like the kinetic energy of the particle, is only a fraction. In the jiva-centre, also, are both this potential energy of the Kundalini, which is the storehouse of the energy of the body (physical, subtle, and causal), and also the active energy of the jiva.

The coiled up Kundalini is the central pivot upon which the whole complex apparatus of the body and mind moves and turns. A specific ratio between the active and total energies of the Kundalini determines the present condition and behaviour of the bodily apparatus. A change in the ratio is necessary to effect a change in its present working efficiency by transforming the grosser bodily elements into finer. A transformation, dynamisation, and sublimation of the physical, mental and vital apparatus is only possible through what is called the rousing of the Kundalini and its reorientation from 'downward facing' ’to 'upward facing'. By the former the physical body has been made a ‘coiled curve’, limited in character, restricted in functions and possibilities. By the force of the latter it breaks its fetters and transcends its limitations. This is the general principle.


Let us elaborate it ..........


Energy (Shakti) polarises itself into two forms, namely, static or potential (Kundalini), and dynamic (the working forces of the body as Prana). Behind all activity there is a static background. This static centre in the human body is the central Serpent Power in the Muladhara (root-support). It is the power which is the static support (Adhara) of the whole body and all its moving Pranic forces. This Centre (Kendra) of Power is a gross form of Chit or Consciousness; that is, in itself (Svarupa), it is Consciousness; and by appearance it is a Power which, as the highest form of Force, is a manifestation of it.

Just as there is a distinction (though identical at base) between the Supreme Quiescent Consciousness and Its active Power (Shakti), so when Consciousness manifests as Energy (Sakti), it possesses the twin aspects of potential and kinetic Energy. There can be no partition in fact of Reality. To the perfect eye of the Siddha the process of becoming is an ascription (Adhyasa). But to the imperfect eye of the Sadhaka, that is, the aspirant for Siddhi (perfected accomplishment), to the spirit which is still toiling through the lower planes and variously identifying itself with them, becoming is tending to appear and an appearance is real.


The human body, the potential pole of Energy which is the Supreme Power, is stirred to action, upon which the moving forces (dynamic Shakti) supported by it are drawn thereto, and the whole dynamism thus engendered moves upwards to unite with the quiescent Consciousness in the Highest Lotus.

There is polarisation of Shakti into two forms—static and dynamic. In the mind or experience this polarisation is patent to reflection; namely, the polarity between pure Chit and the Stress which is involved in it. This Stress or Shakti develops the mind through an infinity of forms and changes in the pure unbounded Ether of Consciousness—the Chidakasa. This analysis exhibits the primordial Shakti in the same two polar forms as before, static and dynamic. Here the polarity is most fundamental and approaches absoluteness, though of course, it is to be remembered that there is no absolute rest except in pure Chit. Cosmic energy is in an equilibrium which is relative and not absolute.

Passing from mind, let us take matter. The atom of modern science has ceased to be an atom in the sense of an indivisible unit of matter. According to the electron theory, the atom is a miniature universe resembling our solar system. At the centre of this atomic system we have a charge of positive electricity around which a cloud of negative charges called electrons revolve. The positive charges hold each other in check so that the atom is in a condition of equilibrated energy and does not ordinarily break up, though it may do so on the dissociation which is the characteristic of all matter, but which is so clearly manifest in the radioactivity of radium. We have thus here again, a positive charge at rest at the centre, and negative charges in motion round about the centre.


What is thus said about the atom applies to the whole cosmic system and universe. In the world-system, the planets revolve around the Sun, and that system itself is probably (taken as a whole) a moving mass around some other relatively static centre, until we arrive at the Brahma-Bindu which is the point of Absolute Rest, around which all forms revolve and by which all are maintained.

Similarly, in the tissues of the living body, the operative energy is polarised into two forms of energy—anabolic and catabolic, the one tending to change and the other to conserve the tissues; the actual condition of the tissues being simply the resultant of these two co-existent or concurrent activities.

In short, Shakti, when manifesting, divides itself into two polar aspects—static and dynamic—which implies that you cannot have it in a dynamic form without at the same time having it in a static form, much like the poles of a magnet. In any given sphere of activity of force, we must have, according to the cosmic principle of a static back-ground—Shakti at rest or “coiled”.

This scientific truth is illustrated in the figure Kali, the Divine Mother moving as the Kinetic Shakti on the breast of Sadasiva who is the static background of pure Chit which is actionless, the Gunamayi Mother being all activity.

The Cosmic Shakti is the collectivity (Samashti) in relation to which the Kundalini in particular bodies is the Vyashti (individual) Shakti.


The body is a microcosm (Kshudrabrahmanda). In the living body there is, therefore, the same polarisation. From the Mahakundalini the universe has sprung. In Her Supreme Form She is at rest, coiled round and one (as Chidrupini) with the Siva-bindu. She is then at rest. She next uncoils Herself to manifest.

Kundalini Yoga speaks of the three coils which are the three Gunas and the three and a half coil are the Prakriti and its three Gunas, together with the Vikritis. Her 50 coils are the letters of the Alphabet. As she goes on uncoiling, the Tattvas and the Matrikas, the Mother of the Varnas, issue from Her. She is thus moving, and continues even after creation to move in the Tattvas so created. For, as they are born of movement, they continue to move. The whole world (Jagat), as the Sanskrit term implies, is moving. She thus continues creatively acting until She has evolved Prithvi, the last of the Tattvas. First She creates mind, and then matter. This latter becomes more and more dense.


It has been suggested that the Mahabhutas are the Densities of modern science:—However this be, it is plain that the Bhutas represent an increasing density of matter until it reaches its three dimensional solid form.

When Shakti has created this last or Prithvi Tattva, what is there further for Her to do?

Nothing. She therefore then again rests. At rest, again, means that She assumes a static form. Shakti, however, is never exhausted, that is, emptied into any of its forms.


Therefore, Kundalini Shakti at this point is, as it were, the Shakti left over (though yet a plenum) after the Prithvi, the last of the Bhutas, has been created. We have thus Mahakundalini at rest as Chidrupini Shakti in the Sahasrara, the point of absolute rest; and then the body in which the relative static centre is Kundalini at rest, and around this centre the whole of the bodily forces move. They are Shakti, and so is Kundalini Shakti.

The difference between the two is that they are Shaktis in specific differentiated forms in movement; and Kundalini Shakti is undifferentiated, residual Shakti at rest, that is, coiled. She is coiled in the Muladhara, which means ‘fundamental support’, and which is at the same time the seat of the Prithvi or last solid Tattva and of the residual Shakti or Kundalini. The body may, therefore, be compared to a magnet with two poles. The Muladhara, in so far as it is the seat of Kundalini Shakti, a comparatively gross form of Chit (being Chit-Shakti and Maya Shakti), is the static pole in relation to the rest of the body which is dynamic. In sense, the static Sakti at the Muladhara is necessarily coexistent with the creating and evolving Shakti of the body; because the dynamic aspect or pole can never be without its static counterpart. In another sense, it is the residual Shakti left over after such operation.



(To Be Continued ...... )



"Om Shanti Shanti Shanti"

Veerya (Semen) – the vital fluid :

============== Know About Veerya ============== 

God is Rasa. Rasa is Veerya, the vital fluid or semen. You can attain eternal bliss and peace by preserving the Veerya. Brahmacharya means control of the Veerya. The vital force or Veerya is preserved only by one who is established in the practice of Brahmacharya. The vital fluid or semen is lost and wasted during sexual indulgence.

From food comes juice or chyle; from chyle comes blood and flesh; from flesh comes fat; from fat comes bones; from bones come marrow. Lastly, from marrow comes semen. The Veerya comes out of the very marrow concealed in the bones. It is found in a subtle state in all the cells of the body. Mark here how precious the semen is! It is the last essence of food. It is the essence of essences.

As the vital force is the most precious substance in the physical body, it should be carefully preserved. Its wastage means loss of physical and mental energy.

It is said that a drop of semen comes out of forty drops of blood. According to Ayurveda it comes from eighty drops of blood.Just a sugar pervades the entire sugarcane and butter pervades milk, so also semen pervades the whole body. Just as buttermilk is thinned after the butter has been extracted, so also the semen is thinned by its wastage. The more the wastage of the semen, the more the physical and mental weakness.

Ojas Shakti - Sex-sublimation :

When semen is preserved, it gets reabsorbed by the body and stored in the brain as Ojas Shakti or spiritual power. The seminal energy is changed into spiritual energy. This is called the process of sex-sublimation. The Ojas Shakti is used for spiritual Sadhana by the Yogi.

The vital force is closely linked with the nervous system. Hence, it is vitally necessary to preserve it carefully if one desires to have strong nerves.

In the Yoga Shastra it is stated: "The falling of semen brings death; the preservation of it gives life." The semen is the real vitality in man. It is the hidden treasure in him. It gives a glow to the face, strength to the intellect and well being to the entire system. Girls, too, suffer great loss through having unchaste thoughts and giving way to lust. Vital nervous energy is lost. There is a corresponding loss of Veerya in them as well.

Sages like Sukadeva are examples of an ' Urdha Reta '. (A man of unbroken and complete continence whose semen tends to ascend upward) There is another class, who previously have had discharges of semen but who later on have controlled them. 

A man controlling the seminal fluid for twelve years develops a special power. He grows a new inner nerve called the nerve of memory. Through that nerve he remembers all, he understands all.

Loss of semen impairs the strength. But it does not injure one if one loses it in a dream. That semen one gets from food. What remains after nocturnal discharge is enough. The semen that remains after nocturnal discharge is very 'refined'. 

Brahmacharya :

There are some rare cases where people have attained longevity and high intellectual powers despite their loose, immoral ways. This is obviously due to their past Karma. But they would have been still more powerful and brilliant through the practice of Brahmacharya.

The seminal energy of an Akhanda Brahmachari has been converted into Ojas Shakti or spiritual energy through the process called sex-sublimation. Such a person can turn out a great deal of mental work. He is very intelligent. He has a magnetic aura on his face. His eyes shine brightly.

Peace of mind, fearlessness, a strong will, good memory and power of concentration, keen application to work- these are the fruits of Brahmacharya.

The practice of Karma Yoga or selfless service will not be possible without Brahmacharya. If the Veerya (semen) is lost, the Prana gets unsteady. If the Prana gets agitated, one becomes nervous. Then the mind also cannot work properly and the person becomes fickle-minded. This is mental weakness.

The student practicing Brahmacharya should never, not even in his dreams, let go of his Veerya (semen). If he does it willingly, he fails in his duty.He is a fallen victim. By means of proper Sadhana (austere practices) he should try to preserve the Veerya. By the practice of Brahmacharya alone can he get physical, mental and spiritual progress. 

How To Attain Long Life According To Ved ?

The Vedas s state that a man’s full life span is a hundred years. This can be achieved only if a person is established in perfect Brahmacharya. It is through the attainment of good conduct only that one can live to a ripe old age and be ever happy and peaceful. Even if all other qualities may be lacking, good conduct alone will ensure longevity.

Man grows for about twenty to twenty-five years. If all accidents are counted out, his normal duration of life should be not less than one hundred years.This tallies very well with the advice of the Hindu Holy Scriptures that Brahmacharya should be practised for the first twenty-five years. During the period of growth there is not to be any loss of the vital fluid. 

भद्रं कर्णेभिः शर्णुयाम देवा भद्रं पश्येमाक्षभिर्यजत्राः | 

सथिरैरङगैस्तुष्टुवांसस्तनूभिर्व्यशेमदेवहितं यदायुः || ……Rig Ved (1/89/8) 

bhadraṃ karṇebhiḥ śṛṇuyāma devā bhadraṃ paśyemākṣabhiryajatrāḥ | 

sthirairaṅghaistuṣṭuvāṃsastanūbhirvyaśemadevahitaṃ yadāyuḥ || 

” May we attain the Devhit Aayu by listening only good things with our ears, seeing only good sights with our eyes, and by making our bodies properly stable and equipped with good health. “ 

With reference to the ‘Devhit Aayu’, there is a sentence in Maitrayani as well as the Kathak Samhita (Maitrayani 1/7/5) and Kathak Samhita 9/2), saying that ‘Devhit Aayu’ is living for at least 100 years and growing old enjoying life with excellent health. 

The Aitareya Aranyak says about the average human life span(2/2/9), man’s average life length must be considered as at least 100 years. 

TACHCHA KSHURDEVHITAM PURASTACHRUKRAMMUCHARAT 

PASHYEM SHARADAHA SHATAM JIVEMA SHRADAHA SHATAM SHRUNUYAMA SHARADAHA SHATAM PRA BRAYAMA SHARADAHA SHATMADINAHA SYAM SHARADAHA SHATAM BHUYASHCHA SHARADAHA SHATAM BHUYASHCHA SHARADAHA SHATATA

-------------(36/24, Yajurveda)

“He first arose who was the doer of good to the scholars and was blessed with pure eyes of knowledge. May he bless us with a long life of 100 years devoid of misery and pain so that we may live, may hear, give sermons, lead a comfortable life and dwell in happiness for more than a hundred years. We should firstly acquire knowledge as much as possible. This shall lead to strengthening of the senses upto death. We will be blessed with a long healthy life, knowledge can facilitate in keeping the health and mind strong. “ 

This is a popular Mantra in the Yajur Ved (Madhyadin Samhita 36/24), which also has the word ‘Devhit’. 

There is other evidence in our Vedic literature as well, which proves that a man’s average length of life is 100 years (Shatapath Brahman 5/4/1/13, Maitrayani Samhita 1/6/4, Taitik Samhita 2/3/11/5).

But as said earlier, this is the common average life length. A religiously, purely living man should expect to live even longer. Shatapath Brahman says so in 1/9/3/19.

Kurvan eva iha karmAni jijiviset satam samAh

Evam tvayi na anyathA itah asti na karma lipyate narah.

.....Shukla Yajur Ved 40.2

“ If a man wishes to live a hundred years on this earth, he should live performing (shastra vihita) karma. For you, who cherish such a desire and regard yourself as a man, there is no other way by which you can keep karma from clinging to you. “

This is the Devhit Aayu. It does not consider untimely death, or death due to illness or accident. Only a death because of old age, and that too after 100 years is Devhit Aayu.

How to attain the ‘Devhit Aayu’ ?

To attain the Devhit Aayu, man has to become a Yajnik, who performs Yajnas. A Yajnik is almost always healthy, happy,religious and helps others. 

Maitrayani Samhita (2/3/5) says: Man can attain the Devhit, pure life only with the help of a Yajna. He hosts the Yajna, and gets himself examined in the company of the Ritwij, i.e., the actual performers of the Yajna, and attains full and long life.

Atharva Ved says clearly that a Yajna removes our old age which occurs because of various persons and incidents and accidents, and saving us from an untimely death, gives a full length, 100 year life (3/11/5).

There is a prayer in the Atharva Ved that may we make such offerings in the Yajna, which will cause us to live a 100 springs, and we attain a full 100 years of life with the blessings of deities like Indra, Agni, Savita etc.(3/11/4). 

From Vidur Neeti :

Dhritarashtra said: “Man has been spoken of in all the Vedas as having hundred years for the period of his life. For what reason then, do not all men attain the allotted period? “

Vidura said: “ Excess of pride, excess in speech, excess in eating, anger, the desire of enjoyment, and intestine dissensions, - these, O king, are six sharp swords that cut off the period of life allotted to creatures. It is these, which kill men, and not death. Knowing this, blessed be thou! “

"Om Shanti Shanti Shanti"

THE SAMSARA ASVATTHA TREE

========== An Analogy From Bhagavad Gita ==========

The Lord describes the nature of Samsara or mundane existence by a figurative representation as a tree. Samsara is represented as a tree because it can be cut off like a tree in order to produce Vairagya or absence of all attachment. For, he alone who is free from all attachment, and no other person, is fit for attaining the knowledge of the real nature of the Lord. 

Bhagavad Gita 15.1 :

" They speak of the indestructible Asvattha having its root above and branches below, whose leaves are the metres. He who knows it knows the Vedas. " 

PURPORT :

PURPORT :

As Brahman with Maya or the unmanifested potentiality is subtle in point of time, as He is the Cause, as He is eternal, as He is great, He is spoken of as the one above. Brahman who is Kutastha (immutable) cannot by Himself be the cause. Brahman is 'subtle in point of time' and He is the Cause because He is the invariable antecedent of all effects. The One above is the root of this Tree of Samsara, which is therefore said to have its root above. 

The Sruti says :

"With roots above and branches below, this Asvattha is eternal.'' (Katha-Upanishad 3-2-1).

In the Purana also it is said :

" The root from which the Eternal Tree of Brahman has sprung is the Avyakta, the Unmanifested. The Tree occupied, presided over, led, governed, guided, by Brahman. It is said to be eternal because it can not be cut except by knowledge. It has developed by the strength of the same (Avyakta). Its trunk is Buddhi, the sense-apertures Its hollows, the great elements Its boughs, the sense-objects Its leaves and branches, dharma and adharma Its fair blossoms, pleasure and pain Its fruits affording livelihood to all creatures. And this is the resort of Brahman (the Highest Self), and that Highest Self is (the essence) of that Tree of Brahman. It is in this Tree of samsara that Brahman abides.---This portion is interpreted to mean 'Brahman is the resort of this Tree of samsara : for this infinite universe has its basis in Brahman and in nothing else. It Is indeed Brahman Himself that, owing to avidya, manifests Himself in the form of this universe. Having cut asunder and split the Tree with the mighty sword of knowledge "I am Brahman" and then attained to the Bliss of the Self, none comes back from there again.''

They speak of the illusory samsara as a tree rooted above. The Mahat, the Ahamkara (Egoism), the Tanmatras (the Elemental Essences), etc., are its branches as it were, and these extend downwards ; whence the tree is said to have its branches below. They call' this tree 'Asvattha' because it will not abide the same even till tomorrow, because it undergoes destruction every moment. The illusion (Maya) of samsara having existed in time without beginning, they say that this Tree of samsara is eternal ; for, it rests, as is well known, on a continuous series of births which is without beginning or end and is thus eternal. The Tree of Samsara is further qualified thus: The metres (chhandases) are its leaves as it were; they are so called because, like leaves, the metres (Vedas) such as Rik, Yajus and Sam an protect' (' chad,' to cover) the Tree of samsara. Just as the leaves of a tree serve to protect the tree, so do the Vedas serve'to protect the Tree of Samsara, as treating of dharma (merit) and adharma (demerit), with their causes and fruits. The ritualistic sections of the Veda treat of the path of ascent and descent of the soul; they protect Samsara by concealing its defects. He who knows the Tree of Samsara and its Root as described above is a knower of the teaching of the Vedas. Indeed nothing else, not even an iota, remains to be known beyond this Tree of Samsara and its Root. He who knows It is therefore omniscient . ---This is to extol the knowledge of the Tree of Samsara and its Root.

They speak of the illusory samsara as a tree rooted above. The Mahat, the Ahamkara (Egoism), the Tanmatras (the Elemental Essences), etc., are its branches as it were, and these extend downwards ; whence the tree is said to have its branches below. They call' this tree 'Asvattha' because it will not abide the same even till tomorrow, because it undergoes destruction every moment. The illusion (Maya) of samsara having existed in time without beginning, they say that this Tree of samsara is eternal ; for, it rests, as is well known, on a continuous series of births which is without beginning or end and is thus eternal. The Tree of Samsara is further qualified thus: The metres (chhandases) are its leaves as it were; they are so called because, like leaves, the metres (Vedas) such as Rik, Yajus and Sam an protect' (' chad,' to cover) the Tree of samsara. Just as the leaves of a tree serve to protect the tree, so do the Vedas serve'to protect the Tree of Samsara, as treating of dharma (merit) and adharma (demerit), with their causes and fruits. The ritualistic sections of the Veda treat of the path of ascent and descent of the soul; they protect Samsara by concealing its defects. He who knows the Tree of Samsara and its Root as described above is a knower of the teaching of the Vedas. Indeed nothing else, not even an iota, remains to be known beyond this Tree of Samsara and its Root. He who knows It is therefore omniscient . ---This is to extol the knowledge of the Tree of Samsara and its Root.

Now follows another figurative representation of the members of this Tree of Samsara: 

Bhagavad Gita 15.2 :

" Below and above are its branches spread, nourished by the gunas, sense-objects its buds; and below in the world of man stretch forth the roots ending in action. " 

PURPORT :

PURPORT :

From man down to unmoving objects below, and from him up to the abode of Brahmaa, the Creator of the Universe, whatever regions are attained as the suitable reward of knowledge and action, ---each varying according to the character of knowledge or of action,---they are the spreading branches as it were of that Tree ; they are nourished and fattened by the gunas of Sattva, Rajas and Tamas, which form their material basis (upadana). The sense-objects such as sound are the buds, as it were, sprouting from the branches of the physical and other bodies which are the result of actions. ---The Highest Root of the Tree of Samsara has been mentioned already, and now will be mentioned the secondary roots as it were (of the universe), as leading to acts of dharma or adharma: viz., the latent impressions (vasanas) of the feelings of attachment and aversion, etc., which were caused by the fruits of actions. These roots are spread in this world of man below i.e, in the linga-sariras of men these feelings of attachment and aversion are constantly present---below the regions of Devas and the like ---and give rise to acts of dharma and adharma, these acts springing up on the up-springing of those vasanas. Those roots are spread especially in the world of man. It is while here, as is well-known to all, that men concern themselves with action. That is to say, it is while in the human body especially, that one is fit to engage in action. 

And as to the Tree of Samsara just described, 

Bhagavad Gita 15.3 :

" Its form is not perceived as such here, neither its end nor its origin nor its existence. Having cut asunder this firm-rooted Asvattha with the strong sword of dispassion. " 

Bhagavad Gita 15.4 :

" Then That Goal should be sought for, whither having gone none return again. ''I seek refuge in that Primeval Purusha whence streamed forth the Ancient current.'' 

PURPORT :

PURPORT :

As such: as described above. Its form as such is perceived by nobody here : for it is very much like a dream, a mirage a gandharva-nagara (an imaginary city in the sky) produced by a juggler's art ; indeed, it appears and disappears. One may suppose that the Tree of Samsara, constantly kept up as it is by attachment etc., has no beginning and is not liable to destruction in itself, and that it is not even possible for one to cut it asunder.To remove this idea, the Lord says that the Tree of Samsara described above, though not perceived through our sense-organs, should be inferred to be as described above from the teachings of the sastra (scripture). So it is possible for one to cut it asunder by means of knowledge. It has therefore no finality, no end. In the absence of knowledge, samsara has no end, inasmuch as illusion, vasanas (latent tendencies acquired in the past) and works give rise to one another, by action and reaction. Samsara is firm-rooted : and one should therefore put forth a very-strong effort to uproot it, by resorting to renunciation through practice of indifference. 

Neither has it a beginning: nobody knows 'It has proceeded 'from this point.' 

Its existence ---i.e., its nature between the origin and the end ---is perceived by nobody. Dispassion: freedom from attachment to children, to wealth, and to the world.

Strong: strengthened by a resolute bent of mind towards the Supreme Self and sharpened again and again on the whetstone of the practice of true discrimination. 

Cut asunder: uprooted the Tree of samsara with its seed.

Then the aspirant should seek for and know the abode of Vishnu beyond that Tree. Those who have reached this Goal never return to samsara.---How is that Goal to be sought after ? ---It is sought after thus: "I seek refuge in Him, the Primeval Purusha," who is spoken of as the Goal; i.e., He is to be sought for by way of seeking refuge in Him. Who is this Purusha ? ---It is that Purusha from whom the emanation of the Tree of the illusory Samsara streamed forth, just as illusory sights (maya) issue from out of a juggler. 

"Om Shanti Shanti Shanti" 

Ram Setu : The Strongest evidence of Ramayana

(Srimad-Bhagavatam First Canto, Chapter 3, text 24)

Here's the account from the "Ramayana" of Sage Valmiki about the construction of Ram Sethu bridge 30 kilometers long :

"At Rama's command, those lions among the monkeys entered the mighty forest with alacrity in hundreds and thousands on every side and those leaders on the simian tribes, tearing up the rocks, which in size they resembled, and the trees also dragged them to the sea and they covered the ocean with Sala, Ashvararna, (list of tree names).Those foremost monkeys transported those trees, with or without roots, bearing them like so many standards of Indra (the king of heaven) and they heaped (list of tree names) here and there. With the aid of mechanical devices, those powerful colossi dug up stones as big as elephants and rocks, and the water suddenly spouted into the air only to fall instantly. Thereafter those monkeys churned up the sea by rushing into it on all sides pulling on the chains.

"That immense causeway constructed by Nala in the bosom of the sea was built by the arms of those monkeys of formidable exploits and it extended over a hundred leagues.

"Some brought trunks of trees and others set them up; it was by hundreds and thousands that those monkeys, like unto giants, made use of reeds, logs and blossoming trees to construct that bridge, rushing hither and thither with blocks of stone resembling mountains or the peaks of crags, which, flung into the sea, fell with a resounding crash.

"The first day those monkeys resembling elephants, or immense energy, full of high spirits and exceedingly merry, erected fourteen leagues of masonry. The second day, those highly active monkeys of formidable stature set up twenty leagues. Bestirring themselves, those giants threw twenty-one leagues of structure over the ocean on the third day and on the fourth, working feverishly, they built up twenty-two leagues in extent. The fifth day, those monkeys, industrious workers, reached to twenty-three leagues distance from the further shore.


"That fortunate and valiant son of Vishvakarma (architect of the demigods), leader of the monkeys, constructed a causeway worthy of his sire over the ocean and that bridge erected by Nala over the sea, the haunt of whales, dazzling in its perfection and splendor, was like the constellation of Svati in space.

"Then the gods, Gandharvas, Siddhas (living beings superior to humans) and supreme Rishis (great sages) assembled in the sky, eager to see that masterpiece, and the gods and Gandharvas gazed on that causeway, so difficult of construction, that was ten leagues in width and a hundred in length built by Nala.


"Those monkeys thereafter dived, swam and shouted at the sight of that unimaginable marvel that was almost inconceivable and caused one to tremble! And all beings beheld that causeway thrown over the ocean and by hundreds and thousands of kotis (millions), those monkeys, full of valor, having built that bridge over the immense repository of waters, reached the opposite shore.

"Vast, well-constructed, magnificent with its wonderful paved floor, solidly cemented, that great causeway like unto a line traced on the waves, resembled the parting of a woman's hair.

Saraswati : The Goddess of Learning and Wisdom

Saraswati : The Goddess of Learning and Wisdom
Other Mythological story of Saraswati Devi
 by N.Madasamy

Association with Brahma
1. In Matsya-Purana, Brahma, desiring to create the world, goes into meditation, whereupon his body divides into two halves : one male and the other female. Enraptured by his female half (who is Saraswati) Brahma desires her, mates with her and together they create the demigod Manu, who in turn created the world.

2. When Brahma undertakes the creation of the world through creative speech, the goddess Saraswati is born in his mouth or tongue.

3. Another legends tells the story of how Saraswati sprang from the forehead of her father, Brahma. Brahma - when he saw the beauty of Saraswati - desiresd her even though she was by logic his daughter. Saraswati disliked the attention Brahma focused on her and tried to escape from him, but whichever way she moved, Brahman grew a head in that direction to see her better. Even when she moved upwards, Brahman grew another head on top. And despite divine objection, he still married her. Vishnu and Shiva were so set against Brahma's marriage to Saraswati that they uttered a curse that henceforth Brahma would cease to be worshipped as a God by the faithful. In view of this, Goddess Saraswati has traditionally been worshiped in her individual capacity, as the patron Goddess of all knowledge and wisdom -without reference to her association with Brahma.



Association with Trimurthi ( Siva, Brahma and Vishnu )
Brahma, Vishnu and Siva once had a conference to decide the proper punishment to be meted out to Andhaka ( Son of Keshyap) who had attempted to steal the sacred parijate tree from heaven. When the three gods looked at one another, their combined energy formed a red, white and black brilliantly illuminated feminine form. This divine creative further divided into three separate forms- the white one becomes Goddess Saraswati, the red becomes Laksmi and the black becomes Parvati

Association with Vishnu/ Prajapati
In the Skanda Purana, Saraswati is described as having her origin from the God Vishnu. She is said to be his tongue or to he held in his mouth.

Association with Krishna/Radha

In the Narada Purana, the third pada of the first part ( Purva-Khanda) contains several materials which state that, at the highest level, Radha is one with Krishna. She abides with Krishna in the same body, and there is no difference between them. At this highest level, it is said that Radha gives rises to five goddess who are described as her five manifestations: Laksmi, Durga, Savitri, Saraswati, and a second form of Radha herself. Some interpretations say that there are eight Shaktis ( not five) and these Shaktis are: Sri Devi, Bhudevi, Saraswati, Priti, Kriti, Santi, Tunti and Pusti.

Legends of the Saraswati River

Several mythological legends surrounds Saraswati river:

1. In the Vamana Purana (Chapter 40) a tale is told of two sages. Enmity arose between Vishwamitra and Saint Vasista, because of the former's interference in the latter's worship. Vasista had his Ashram at Sathanu, a place where Lord Sthanu had invoked Saraswati and where Dweswar had installed Linga and a huge Saraswati Image. Vasista used to worship there, which was not to the liking of Vismatitra. So Viswamitra asked Saraswati carry Vasista to him in her waters, so that he could kill Vasista. Saraswati was distressed to undertake such an ordeal, but still Saraswati gave the message to Vasista. The latter agreed and assented to Saraswati's carrying him downstream to Viswamitra. This was done. Upon seeing Vasista, Viswamitra went in search of his dagger. Saraswati - out of fear and hoping to save the Brahmin from murder - submerged Vasista in her waters.When he saw what Saraswati had done, Viswamatra was enraged and cursed Saraswati that she would only flow with blood, and only in the region of the demons. His curse became a boon for the demons, who drank blood and enjoyed themselves on the banks of Saraswati.

In due course, some saints reached the spot and were astonished to see the fate of such sacred waters. On hearing the tale of Saraswati, the saints prayed and visualised the formation of sangam (i.e., the confluence of the rivers Ganges, Yamuna and Saraswati at Paryag, Allahabad ). Thereafter, when all the demons bathed in the confluence, they and got rid of their evil doings and became purified.
In another version of this story, when Saraswati carried Vasista to Viswamitra, Vasista invited all the Gods and drew into her stream, water from the Aruna River. When the Gods assembled, the image of the Goddess was installed and later a temple (the Saraswati temple in Pehowa) was founded on the site. With the merger of the Aruna river into Saraswati, the waters of the cursed Saraswati become immortal and the blood, which was food for the evil spirits, was purged away.

2. In another myth Demons snatched the book of learning from Saraswati's hand when she came down from the hills to the plains of Thanesar. The loss of the book put her to great shame and she became a river, which sank into the earth, to come out at Sangam at Paryag

3. Mahabharata : Adi-Parvan Once there was a sage names Matinara, who performed a sacrifice lasting for twelve years on the banks of the Saraswati. At the conclusions of the sacrifice, the river appeared before him in the form of a beautiful woman and together they produced a son named Tansu. Through a long line of descendants, Tansu was an ancestor of King Shantanu, ,who later on married Ganga and had children.

4. Mahabharata : Salyan-Parvan 51 Indian literature often tells a great ascetics who accidentally come across lovely wood nymphs ( Apsarasas ) while wandering in the forest. Such was the case with the hermit Dadhicha, who, as often happens under such circumstances, could not contain himself. His semen fell into the Saraswati and the River nurtured it with care, and it developed into a fetus. When the time came, Saraswati brough forth a child. This tale reminds us of Karttikeya, born of Shiva's seed cast into the River Ganges.