Holy Pilgrimage - Hindu temples in Australia-4/1 at 2:54 AM

Holy Pilgrimage - Hindu temples in Australia

  Mukti-Gupteshwar Mandir, Minto, NSW, Australia

(Home of the 13^th  Jyotirlingam)

Mukti-Gupteshwar Mandir:

Address	203 Eagleview Road Minto, NSW, 2566 Australia
Phone	61 (02) 9820 3751 61 (02) 9824 7886
Fax	61 (02) 9820 3942
Email	info@muktigupteshwar.org

The Mandir is open:

Weekdays 10am-12midday and 5pm-7pm.

 Weekends and Public Holidays 10am to 7pm

email: info@muktigupteshwar.org

Welcome to the Mandir

The Mukti-Gupteshwar Mandir has excellent facilities to conduct poojas, including, but not limiting to, poojas for all the 16 Sanskaras, by the experienced priests with vedic rituals . Some of the poojas, regularly conducted, are:
Annapraashan,Naamkarn Sanskar, Gand Mool Grah Niwaran , Kaal Sarp Dosh, Sacred Thread (Upnayan) sanskar, Grah-Shanti Havan, Rudra-bhishek, Wedding (with or without marriage certificate), all kinds of Havan, Satya -Narayan Katha & Havan, Mundan Sanskar, Recital of Sundar Kand and various other poojas requested by the devotees.

The 13th Jyotirlingam

Lord Shiva is often worshipped through the linga. Linga represent the male power of Shiva, his power and presence. They are oftern surrounded by the yoni, the female source of life. Together they symbolise male and female energy personified by Shiva and Shakti.

There are thirteen Jyothirlinga. All are described as being self formed icons of egg shape. Of all the Jyothirlingas, the thirteenth is considered to be very close to descriptions in the ancient Scripture, "Shiv-Puran". The 13th Jyothirlinga, is called Mukti-Gupteshwar-Mahadev, one of the 1129 names for Lord Shiva. The other twelve lingas are called: Somnath, Mallikarjuna, Mahakaal, Mamaleshwar, Waidyanaath, Bhimshankar, Ramnath, Naagnath, Vishwanath, Trayambak, Kedarnath and Ghushmanatham.

The story of formation of the 13th Jyothirlinga, Mukti-Gupteshwar-Mahadev, is written in the Mahabharata. It is summarised as follows: Following a battle(jyood) the defeated Pandavas were banished into the forest for twelve years. During their period of exile memebers of the Pandavas arrived at large ashram located in Nepal. This ashram was central place for meditation.

According to the Scriptures, until this time the 13th Jyothirlinga or Shivlinga lay in the Ashram for 7000 years. While living in the Ashram, Apanda Arjun, a Pandavas warrior, went hunting. Confronted by a wild boar Arjuna fixed an arrow in his bow intending to kill it. At this moment another hunter claimed the boar as his game. Both hunters released theri arrows striking the boar at the same time. The two argued over the kill and fought for 21 days. As the Arjuna weakened he made a linga from mud and prayed only to find that his opponent was also Lord Shiva. Shiva had been testing the valour and skills of Arjuna. Shiva was pleased and said that he would be with him and also with whoever prays that Linga.

Why Minto, Australia?

According to the Hindu Scriptures the 13th Jyothirlinga is the last icon of the current cycle of creation and destruction. As the last Jyothirlinga, members of the Mukti-Gupteshwar Mandir Society explained, it was necessary for the icon to be consecrated in the southern hemisphere.

According to the scriptures, Australia is at the 'mouth of the snake', a symbol of protection and an ornament of Lord Shiva. The Somanath temple enshrines the first Jyothirlinga. Outside the Somanath temple an arrow points along an unobstructed path of light towards the south pole, only compounding their view that the 13th Jyothirlinga should be consecrated in Australia. And so it now has been. The icon has since been housed in the consecrated prayer room in Sydney's suburb of Minto.

The 13th Jyothirlinga was a gift to the Australian people in 1999 by the late Majesty Maharajadhiraja Birendra Bir Bikram Shah Dev, King of Nepal. Accompanying the icon were 7996 hyms arranged in 8 volumes. These hyms were composed specifically for this icon by the Chief Priest of the King of Nepal.

The 13th Jyothirlinga was consecrated on the 14th Febraury 1999 when various stars and planets aligned as described in the epic Ramayana, a phenomenon which occurs once every 100 years. Consecration of the icon was carried out under the instruction of the Jagadguru, the highest spiritual leader in India.

About the Mandir

Mukti-Gupteshwar Mandir is the first and so far the only man-made cave mandir dedicated to the Lord Shiva, the 13th Jyotirlingam, Mukti-Gupteshwar Mahadev.

Along with the Mahadev, there are scale model replicas of 12 other Jyotirlinga, 108 human made lingas represent the Rudra names of the Lord Shiva and 1008 fannings Lord Shiva representing his Sahastra namas. Each figuring represents a small mandir of Lord Shiva and therefore there are total of 1128 small mandirs inside the Mukti-Gupteshwar mandir which is very unque to its kind.

In the Sanctum there is a 10 metre deep 'vault' which comprises 2 million handwritten notes each saying 'Om Namah Shivaya' from devotees around the world. There is water from 81 rivers including major rivers from Australia and from five oceans, and eight precious metals. Good wishes from holy men and other dignitaries around the world have also been placed in the 'vault'.

Each morning a Brahmin priest conducts the ritual sustenance of the 13th Jyotirlingam, 12 replicas of other Jyotirlinga, 108 Rudra Shivas and 1008 Sahastra nama Lord Shivas.

There are three other mandirs besides the Mahadev's mandir. These are the Matha Mandir, Ramparivar Mandir and Lord Ganesh Mandir.

Some Facts About The Construction of the Mandir

• Construction began in September 1997.
• The 13th Jyotirlinga was consecrated on the day of Mahashivratri on 14 February 1999.
• Approximately 1450 square metres of floor area is built underground. The only structures above ground are the amenities building and Lord Ganesh’s mandir which is built in the middle of the Mandir ‘sarovar’ (dam).
• 65,000 cubic metres of earth was moved to build the subterranean structures.
• Total concrete used: (a) High-strength concrete (32 Mpa) 860 cubic metres, and (b) Normal concrete (20 Mpa) 380 cubic metres.
• Ten precast concrete elliptical arches were laid for the main hall of Lord Shiva each weighing 18 tons. A 130 ton capacity crane was required to erect the arches and the operation took nearly 10 hours.
• 230 tons of reinforcing steel was used. The total length of the accessway and driveway is 350 metres.
• When full, the dam holds 4.5 million litres of water. The dam is 4.0 metres deep at its centre.
• The dam required approximately 30,000 cubic metres of earth to build its embankment. The maximum height of the embankment is 9.0 metres from natural ground.
• 4500 trees and shrubs have been planted throughout to beautify the site.
• Total cost of the project to date is approximately $AUD 5.0 million.

Why Underground?

The earliest worship was conducted in naturally-formed caves. This reflects humility of the ego in prayer. Being underground, one is closer to mother earth and is protected by the womb of the earth.

Meditation is where one seeks to make conscious contact with God or the source of all light and energy, and is largely a practice in silence. Below the ground, there is pindrop silence and stillness, making an environment that is highly conducive to meditation.

Below-ground structures enjoy constant temperature - with relative cool in summer and warmth in winter. The structure is also bushfire proof and earthquake sound, within limits. Finally, and perhaps most appealingly, the rooftop is available for recreation. At the Mukti-Gupteshwar Mandir complex, the roof has been covered with grasses and gardens so that children can play and devotees can relax, socialize and enjoy a meal in the Sydney sunshine.

The following picture shows an architect's impression of the complex. This image was created before construction. The main temple is where the diagonally arranged series of small white circles can be seen. Those white circles are in fact skylights into the temple. Most of the area is available for recreation. The look-and-feel of the surrounding scenic area is not only preserved but enhanced by the tree-planting and the dam with its fountains.

MUKTI GUPTESHWAR SHIVDHARMA MAHASHASTRA

Mukti-Gupteshwar Shivdharma Mahashastra is a holy book comprising of 7,996 sanskrit shlokas (hymns). The manuscript was handed over to the Mandir by the Nepal's Rajguru, Yogi Narharinath. This holy book is the essence of Vedas, Upanishads, Smritis and other ancient scriptures. It then took over six years to translate it in Hindi by learned Sanskrit scholars from Sampoornanand University, Varanasi and Lucknow University. The contents of the Mahashashtra lead us to the higher path of our lives and that is why Mandir took the decision to publish it for the betterment of human life. This book describes dharma, charity, righteousness, fasting, pilgrimage, reading of holy books etc. It describes in detail how a person can achieve peace, contentment and salvation in this material world. This Mahashastra is a must for all the families.

Yoga and Meditation Classes
Yoga & Meditation Every Wednesday from 7.30pm to 9pm. Enrolment is new on. In this course you learn about the benefit of yoga, breathing technique, yogic exercise and many other items by yoga teacher with 35 years experience. Pl Contact Rama on 0422 22 67 24 or email info@muktigupteshwar.org

Sound Therapy Classes
Every Saturday from 9.30am to 10.30 am. In this course you learn how to achieve super-deep meditation, relieve symptoms of anxiety and depression etc. Enrolment is now on. Pl contact Rama on 0422 22 67 24 or email info@muktigupteshwar.org

Hindi Classes/ Gurukul
Every Sunday from 4pm to 5pm at the Mandir. Enrolment is now on for 2014 Class. More information is under Gurukul tab on the left

Visit the Mandir for Darshan

Panditji is available and the Mandir is open for Darshan at the following times.

Weekdays:	..	10am - 12pm (noon) 5pm - 7pm
.
Weekends and Public Holidays:	..	10am - 7pm

For Rudri Abhishek, Homam and other special poojas, contact the Mandir on 02 9820 3751 or 02 9824 7886 or contact Rama Misraji directly on 0422 226 724.

Yoga, Meditation and Dance

for Adults and Children

Uncover the mysteries of the mind and body!

Learn to understand and develop your inner self in a

tranquil and friendly environment.

Qualified instructor with more than 35 years

experience with qualified degree teaching Yoga and Meditation.

Expert advice on naturotherapy, rekini, counselling,

magnet therapy, face reading, palm reading, psychic reading, past, present and future

How To Get To The Mandir

The Mandir is at 203 Eagleview Road, NSW, 2566.

When approaching uphill along Ben Lomond Road away from Minto railway station, turn right at the roundabout onto Eagleview Road. After the roundabout, when you see the first gate and a residence on your left - keep going. The Mukti-Gupteshwar Mandir is the next gate and building. The Mukti-Gupteshwar Mandir is not visible from the road but you can see its long dark red fence.

If you come by public transport, then during daylight you can get off the train at Minto Railway Station (on the Minto Road side) and get a taxi. The cabfare is about $AUD 10 and the journey takes about 10 minutes. If you come by train before sunrise or after sunset, then it's best to continue on the train to Cambelltown Railway Station and get a taxi from there. The fare is about $AUD 15 and the journey takes 15-20 minutes.

During a large function, when coming by public transport, you can usually arrange for someone already at the Mandir to collect you from Minto Railway Station.

Mukti-Gupteshwar Shri Shiv-Dharma Maha-Shastra: The Essence.

The essence of the Shri Shiv-Dharma Maha Shashtra, over the following pages, summarizes various sections of the Holy Book. This digest will inspire the inquisitive readers to know more about the book. This Mahashashtra is compiled from a very ancient manuscript written in Bhojpatra. The entire Maha Shashtra contains 7996 Shlokas (hymns). The Holy Book is contains seven sections.

1. Shiv-Dharmottar Prakaran:

First chapter begins with six-constituent-process (shaddangavidhi). In this chapter, sound of the mystic syllable Om has also been included in the five syllables of sacred verse (mantra), “Om Namah Shivaay”, making it as six syllable verse. It also contains the method of six types of worship (shadpoojanvidhi) using prescribed six materials. That is why this chapter has been named shaddangavidhi).

Second chapter has been named Vidyadan (gift of teaching). This chapter explains the meaning of gift of teaching as imparting education, expounded by Lord Shiva to deserving person. Under the gift of teaching, it describes the virtues of good professor, teacher and pupil. It also described the best place of teaching. Discussion of relative architecture has also been included in this chapter.

Third chapter describes five types of sacrificial rite (yagnas) have been described. The order of these five sacrificial rites through actions (karmayagna), sacrificial also has been described in the chapter. Like earlier, the jnanyoga has been described as supreme among all the yogas and it is called the gateway of salvation from this material world.

The eleventh chapter has been called Prayashchita (penance) and it examines the different penances required for attainment from the sins. A number of sins are committed involuntarily in the day to day deeds in the life of a person and with the penance prescribed in the scriptures a person can attain salvation from these sins. This chapter also highlights Shauchachar (methodology of purification).

The first Shiv-Dharmottar Section of Shri Shiv-Dharma-mahashashtra ends up with twelfth chapter, which describes the order of the worlds above and below the earth. There has been profound description of the tal-atal-vital-rasatal-pataladi (seven regions below the earth) and nagloka (demons having human and a snake like lower body). There has also been detailed description of divine world of gods and goloka has been adjudged being the best among these worlds. A devotee of Lord Shiva with good conduct attains goloka (heaven of Krishna) and Shivloka. Shivloka and goloka has been described as akshayloka (eternal world of i.e. heaven).

2. Shiva-Dhara-Sangrah-Prakaran:

Like the first Shivadharmottar Section, this section also has twelve chapters. In addition to the contents, the format of this section is similar to the first section. Its first chapter is called Garbhotapati (pregnancy) and it acknowledges the principal man. Sri Mahadeva as the 26th element besides the twenty five elements – panchmahabhoota (five primary elements), panchtanmatra, panchjnanendriya (five reproductive organs), panchkarmendriya (five organ of action: hand, foot, larynx, organ of generation and excretion), mana-buddhi-ahankar (mind, intelligence and arrogance), mahat (great) and prakrati (nature). Thereafter, there has been the description from Sri Mahadeva to the manifestation of the mystic syllable Om, from Om to manifestation of Bhoor Bhuwah Swah uttarances to the sacred triad and four Vedas and then the order of creating the worldly creation (srishti) of Lord Brahman.

The second chapter, Vishayopashaman, describes worldly sensual pleasures. The natural instinct of worldly human relates to the worldly pleasures of senses and their enjoyment. It concerns love and hate and their enjoyment. Worldly pleasures like love and hate etc. create staunch enemies like lust anger, greed, attachment etc. Imprudent persons start considering enjoyment of worldly pleasures as the real happiness. As the human is attracted towards the worldly pleasures, his consciousness starts decaying. Later, when sense of renunciation develops within a human, he longs to renounce all worldly pleasures. Suggesting ways to appease worldly pleasures is the objective of this chapter.

The third chapter has been called Bhavarogakathan (description of worldly worries) and it describes sins which attract humans in the world. In fact that appears pleasant, is in fact not pleasant. In their desire to seek pleasure, humans get sorrows by engaging.

In the fifth chapter, Teerthdyana, more than hundred pilgrim centres have been named. The chapter also explains that a practiser attains the stage of a Siddha (accomplished) through contemplating about pilgrim centres in his dhyanyoga. As a result of meditation (dhyana), the practiser attains all the accomplishments (siddhis).

Sixth chapter Grihashrama. It considers the Grihasthashrama (the second of the four stages in the life of a man, family life) as the most important of all stages. In this context, it has been described that there is no love equal to the love for children, and there is no window equal to science. There is no Veda equal to Mahabharata. There is place of pilgrimage equal to Gaya. There is no penance equal to fasting. In the end it has been advised that no other stage should be taken refuge other than that of the gristhashrama.

Rules of gristhashram are enumerated in the seventh chapter which has been called grihashramachar. After impressing upon the importance of reverence towards mother and father, respect to the guest, tarpan (presenting libation of water in the names of deceased ancestors), feeding the Brahmins, yagna for gods, the chapter advises to lead a disciplined life.

The changing nature of human according to changing dharma of the period has been enumerated in eighth chapter, which has been titled as Kalidharm varnan (description of Kali period). The influence of the Kaliyuga leads to the lack of love of parents towards their children, lack of respect in children towards their parents and increase in the incidents of unrestrained sexual relations. Rulers and ruled both give up their responsibilities. Brahmins, Kshatriyas, vaishyas and shudras all shun their respective prescribed duties. Thus environment and anarchy develop in the country.

The ninth chapter has been named Yugdoshnirupan. This chapter, first of all discusses the Brahmins, the leading section of the society. Due to the degradation in the period, Brahmins will give up the dharma of their cast and become unrestrained and shameless. The planet, heavenly bodies, stars will be having inauspicious effects. King will become indifferent towards rajdharma (Duty as a King). There will be changes in the behavior of animals and birds. There will be state of famine in the country and girls will become unrestrained and will marry with the boys of their choice. There will be no affection left in wives towards their husbands.

The tenth chapter, Yugantalakshan is the sequence to the earlier chapter. This chapter tells about the changes that are effected in humans and to the entire spectrum of the living and non-living creatures and even nature of the herbs. This chapter states that the dharma in kaliyuga will be situated in single stage only.

Karmavipaka Prakriti Nirupan (determination of nature consequent to deeds) and karmavipakochar Kalgati (remedy to the consequences of deeds, the consequence of the time) are eleventh and twelvth chapters. There is almost similarity in the subject matter of these chapters. Deeds have been considered supreme in the world. Each individual has to endure the consequences of good and bad deeds. The disposition of the time depends on the deeds.

Thirteenth chapter is named Deerghayuyoga. In sequence to the earlier chapter, this chapter explains that the longevity depends on the consequences of the deeds of an individual. Individuals engaged in evil deeds have a shorter life span and persons doing good deeds live for longer periods.

The fourteenth chapter informs that the soul takes birth in best form of existence in accordance with the good deeds. Besides, the chapter also that a person who in his lust , engages himself in improper conduct, takes rebirth in the form of a demon.

The Papvimochan is the fifteenth chapter, which states that it is only through Yamayatna (tortures inflicted by yama upon sinners after death) that the evil deeds are expiated. Then mention of various torturous hells situated in the Yamaloka has been made. After expiation for evil deeds, the soul re engages itself in noble deeds.

The sixteenth chapter has been called Pitaroddharak Shradhavidhi (rituals of ceremony performed for the salvation of departed souls). This has been described as an essential ritual. It also describes that if the son and the grandson of the departed soul, suffering harsh tortures in Yamaloka, perform shradha for the soul according to established norms, give charity, the departed soul attains salvationfrom the tortres of Yamloka. Importance of Shradha, in accordance with the scriptures has also been enumerated in the chapter.

Duswapnanirupana is the seventeenth chapter which explains the dreams, which a person sees accordance to his evil or noble deeds and thoughts. Types of dreams and means to calming the evil effects, have also been explained.

The principle of fifth Vedas has been expounded in the eighteenth chapter, called Mahabharata Mahatmya. The Vedas are the source of knowledge and the Mahabharata has been declared as fifth Veda, an addition to the Veda quartet. One, who understands the mysteries of Mahabharata, is considered to be the scholar of all the Vedas and their sections and sub-sections. Mahabharata has been called the incarnation of all the Vedas, all the religion and a collection of divine communications.

Lord Vishnu says, in the nineteenth chapter, Brahmin Mahatmya, that abusing Brahmins, means enmity towards me. Lord Vishnu is worshipped through the worship of Brahmins. Lord Vishnu too assumed the form of a Brahmin at the time of Vamanavatar (fifth or dwarf incarnation of Vishnu).

Brahminlaksham, is the twentieth chapter which enumerates characteristics a good Brahmin. A good Brahmin has been directed to keep away from lust, anger, greed, attachment, love-hatred. Priyavrata onwards, Heredity of the sequential Navgraha has also been explained in the chapter. Details about the Worlds of all the planets have also been mentioned.

The last twentieth chapter of the book, Lokvarnan deals with various worlds. In the beginning of the chapter , seven worlds have been named as the Earth ( bhoo), the heaven (bhuvah), the soul (swah), the offering (mah), the living being( janah), the fire (tapah), the truth(satyam). In addition to these worlds, there has also been description of other worlds like the worlds of God of wind(wayudev),the regent of the ocean (varundev). In addition to the description of these worlds, position of these worlds, their size and their grandeur have also been described. The chapter concludes with the description of various worlds.

3. Dialogue Between Uma and Maheshwar:

This is the third section of Shivdharmamahashastra. True to its name, the section presents various useful subjects through the dialogue between goddess Uma and Maheshwara.

The first chapter of this section is named Chaturvarnya vibhaga. In this subsection goddess Parvati expresses her desire to know the virtues of the four castes. Lord Shiva has explained that Virtues of all the castes according to the scriptures, systematically. There has also been discourse on the dharma of ascetic sages and saints and also of gods in the chapter. Then, discourse on and direction about dharmas of mother-father , teacher-pupil, master-servant, husband-wife, etc. has also been included in the chapter.

Papkarma, is the second chapter, which explains about sins which are the results of the prohibited deeds, which again occur due to love, hatred and jealousy. This chapter also deals with the concept of attainability-unattainability with detail. Sexual relations between man and woman are said to be proper only within the prescribed limits. Relations other than these have been condemned as sins, as a result of these have been considered as terrible. This chapter also condemns the drinking of alcohol and also its contemptuous consequences.

The third chapter has been called sukritphala, which describes rewards of virtuous deeds. It has been described in this chapter that those who are engaged in virtuous deeds get worldly pleasure as a reward. Such persons are healthy, beautiful and brilliant in their next birth. After enjoying the worldly pleasures, such persons after their death head towards the shivloka to live there for years.

Adhyatmadhyana is the fourth chapter. This chapter details about penance, vow, fast, purification , charity etc. and then explains the special importance of meditation. Enumerating the dhyanayoga, it has been stated that thousands of know-unknown sins of the practice of the hatyoga, are reduced to ashes in the fire of meditation. Mention of method of meditation and proper place for meditation have also been directed.

In the fifth chapterTeerthdhyana, more than hundred pilgrim centres have been named. The chapter also explains that a practiser attains the stage of siddha (accomplished) through contemplating about pilgrim centres in his dhyanyoga. As a result of meditation (dhyana), the practiser attains all the accomplishments (Siddhis).

Sixth Chapter is Grihashram. It considers the Grihast-ashram (the second in the four stages in the life of a man, family life) as the most important of all stages. In this context, it has been described that there is no love equal to the love of children and there is no window equal to science. There is no Vedas equal to Mahabharata, there is no pilgrimage equal to Gaya. There is no penance equal to fasting. In the end, it has been advised that no other stage should be taken refuse of other than that of the grihast ashram.

Rules of the grihsta-ashram are enumerated in the seventh chapter, which has been called Grih-ashramchar. After impressing upon the importance of reverence towards mother and father., respect to the guest, tarpan (presenting libations of water in the names of deceased ancestors), feeding of Brahmins, yagna for gods etc. the chapter advises to lead a disciplined life.

The changing nature the human according to the changing Dharma of the period has been enumerated in the eighth chapter, which has been titled, Kalidharma Varan (description of Kali period). The influence of Kaliyuga leads to lack of love of parents of towards their children , lack of respect of children towards their parents and increase of number of incidents of unrestrained sexual relations. Rulers and ruled, both give up their responsibilities. Brahmins, Kshatriyas, vaishyas and shudras all shun their respective prescribed duties. Thus environment of anarchy develop in the country.

The ninth chapter has been named Yugdoshnirupan. This chapter, first of all, discusses the Brahmins, the leading section of the society. Due to the degradation in the period, Brahmins will give up Dharma of their caste and become unrestrained and shameless. The planets, heavenly bodies, stars will be having inauspicious effects. Kings will become indifferent towards their rajdharma (duty as a king). There will be changes in the behavior of animals and birds. There will be state of famine in the country and girls will become unrestrained and will marry with the boys of their choice. There will be no affection left in wives towards their husbands.

The tenth chapter, Yugant-lakshan is the sequence to the earlier chapter. This chapter tells about the changes that are affected in humans and to the entire spectrum of the living and non-living creatures and even the nature of the herbs. This chapter states that Dharma in Kaliyuga will be situated in a single stage only.

Karma-Vipaka Prakriti Nirupan (determination of nature consequent to deeds) and Karmavipakochar Kalgati (remedy to the consequences of deeds, the consequences of the time) are eleventh and 12 chapters. There is almost similarity in the subject matter of these chapters. Deeds have been considered supreme in the World. Each individual has to endure the consequences of good and bad deeds. The time has been considered a witness to all deeds. The disposition of the time depends on the deeds.

Thirteenth chapter is Deerghayu-yoga. In sequence to the earlier chapter, this chapter explains that longevity depends on the consequences of the deeds of an individual. Individuals engaged in evil deeds have shorter life span and persons doing good deeds live for longer periods.

The fourteenth chapter informs that the soul takes birth in best form of existence in accordance with its good deeds. Besides, the chapter also states that a person , who in his lust, engages himself in improper conduct , takes rebirth in the form of a demon.

The Papavimochan is the fifteenth chapter, which states that it is only through the Yamayatna (tortures inflicted by Yama upon sinners after death) that the evil deeds are expiated. Then, mention of various torturous hells situated in the Yamaloka has been made. After expiation for its evil deeds the soul reengage itself in noble deeds.

The sixteenth Chapter has been called Pitaroddharak Shradhavidhi (rituals of ceremony performed for the salvation of departed souls). This has been described as an essential ritual. It also describes that if the son or the grandson of the departed soul, suffering harsh tortures in Yamloka, performs Shraddha for the soul according to established norms, gives charity, the departed soul attains salvation from the tortures of Yamloka. Importance of Shraddha in accordance with the scriptures has also been enumerated in the chapter.

Duswapnanivaran is the seventeenth Chapter, which explains the dreams, which a person sees according to his noble or evil deeds and thoughts. Types of dreams and means of calming the evil effects have also been explained.

The principal of Bharatam Pancham Vedam has been expounded in the eighteenth Chapter, called Mahabharat Mahatmya. The Vedas are the source of knowledge and the Mahabharata has been declared as fifth Veda, an addition to the Veda quartet. One who understands the mysteries of Mahabharata, is considered to be the scholar of all the Vedas and their sections and sub-sections. Mahabharata has been called the incarnation of all the Vedas, all the religions and a collection of divine communications.

Lord Vishnu says in the nineteenth Chapter, Brahmin Mahatmya, that abusing Brahmins means enmity towards Me. Lord Vishnu is worshipped through the worship of Brahmins. Lord Vishnu too assumed the form of a Brahmin at the time of Vamanavtara (fifth or dwarf incarnation of Vishnu).

Brahminlakshan, is the twentieth Chapter, which enumerates characteristics of a good Brahmin. A Brahmin has been directed to keep away from lust , anger, greed, attachment love-hatred.

Swarayoga-Gajendramokshamahamaya is the twenty first Chapter, which in the beginning introduces the seven musical notes namely, shadaj, rishabh, gandhar, madhyma, panchama, dhaiwat, and nishad. Later, temperament of all notes has been explained. Knowledge of notes used by various gods has also been presented in the Chapter. Songs sung in each season have also been mentioned. . Towards the end, the famous of elephant and crocodile and the story of clutching of the leg of the elephant by the crocodile in the divine lake has been narrated. After this, eulogy of the God by the king of the elephants and appearance of the God and liberating the elephant after killing the crocodile has been illustrated.

In the twenty-second Chapter, Shrivishnuavtar, there is an interesting description of ten incarnation of Lord Vishnu for different purposes. At the end of the Chapter, advise to worship Lord Vishnu and treat Brahmins with respect has been given.

 

Om Tat Sat

                                                        

(Continued...)                                                                                                                             

(My humble  salutations to the great devotees ,  wikisources  and Pilgrimage tourist guide for the collection )