Yoga means ‘Union’, that is connecting with the Reality, Brahman,the One with no attributes.In Saguna Upasna,worship of Reality with Attributes is practiced.
In fact it was Patanjali who introduced the concept of Ishwara into otherwise worship of Reality as without Attributes or Nirguna Brahman.
When one analyses the systems of Yoga, one would find some common characteristics as well as differences.
While the effort to realize Self is common to all, the methodology differs.
Essentially , there are five aspects or components in Yoga.
1.Postures.
2 .Breath control.
3.Meditation, Dhyana,
4.Nada ,Sound,
5.Tantra.
Patanjali’s Yoga Sutra deals more with Meditation or Dhyana,while the Siddhas emphasize Breath control,Vaasi Yoga.
I shall write more on this later.
And there seems to be some Deities or system of worshiping a specific God or Goddess.
We have, thus, Shaiva,Shakta,Vaishnava Yoga Upanishads.
And we have Samanya, common Yoga Upanishads for Gruhastha or householders and Sannyasa Yoga Upanishads for the Renounced.
I have written on some of these Yoga Upanishads.
Shall write further.
Here is the list of twenty Yoga Upanishads.
List of Yoga Upanishads.
Hamsa Upanishad Sukla Yajurveda
Amritabindu Upanishad Atharvaveda
Nadabindu Upanishad or Amrita Nada Bindu Upanishad Rigveda or Atharvaveda
Kshurika Upanishad Atharvaveda Krishna Yajurveda
Tejobindu Upanishad Atharvaveda
Nadabindu Upanishad. Atharvaveda and Rig Veda.
Dhyanabindu Upanishad. Atharvaveda and Samaveda
Brahmavidya Upanishad. Atharvaveda and Krishna YajurVeda.
Recorded history of Russia before Christianity is obscure.
Available information states that Russia was founded(?) In 882 AD.
‘The traditional beginning of Russian history is 862 A.D. Kievan Rus‘, the first united East Slavic state, was founded in 882. The state adopted Christianity from the Byzantine Empire in 988, beginning with the synthesis of Byzantine and Slavic cultures that defined Russian culture for the next millennium. Kievan Rus’ ultimately disintegrated as a state because of the Mongol invasion of Rus’ in 1237–1240 and the death of about half the population of Rus’. (History of Russia )
‘The early history of Russia, like those of many countries, is one of migrating peoples and ancient kingdoms. In fact, early Russia was not exactly “Russia,” but a collection of cities that gradually coalesced into an empire. I n the early part of the ninth century, as part of the same great movement that brough the Danes to England and the Norsemen to Western Europe, a Scandanavian people known as the Varangians crossed the Baltic Sea and landed in Eastern Europe. The leader of the Varangians was the semilegendary warrior Rurik, who led his people in 862 to the city of Novgorod on the Volkhov River. Whether Rurik took the city by force or was invited to rule there, he certainly invested the city. From Novgorod, Rurik’s successor Oleg extended the power of the city southward. In 882, he gained control of Kiev, a Slavic city that had arisen along the Dnepr Riveraround the 5th century. Oleg’s attainment of rule over Kiev marked the first establishment of a unified, dynastic state in the region. Kiev became the center of a trade route between Scandinavia and Constantinople, and Kievan Rus’, as the empire came to be known, flourished for the next three hundredyears.’
It is also stated that Russia was founded when the Eastern Slavs and Finnish-Ugraic People.
Lord Rama
To me this seems to be a contradiction.
The Uyghurs were present much, much earlier than the time assigned here.
The same time frame may be assigned Eastern Slavics.
Available archeological evidence indicates the presence of an advanced civilization in Russia.
1. Narada Mountain in Russia.
‘
Georgiev illustrates that in 1927 a detachment of geologists “discovered” the highest mountain in the Urals. The mountain was called Narada by the local population, and interestingly the ancient Indian epics describe the great sage Narada as living in the north. But since it was the 10thanniversary of the October Revolution, the geologists decided to mark the event and rename the mountain as Narodnoy – or People. And that’s what it is now called in all geographic references and on all maps.”
They realized that its lay-out, the ground-plan of Arkaim, is related to the Mandala principle, a square inside a circle – one of the basic sacred symbols of Buddhist philosophy.
The word Mandala is translated as a circle or disk. In the ancient Rig-Veda writings, where it has been first described, the word has a set of values: a wheel, a ring, the country, space, society, gathering.
The symbolic meaning of a Mandala is understood all over the world as a model of the Universe, even of the entire cosmos, where the two most important principles present in our Universe are represented in the form of a circle and a square. Arkaim, with its dwellings, having adjoining rooms, might possibly represent the “wheel of time”, where every aspect is defined by the previous one and in turn, defines the next one.
Lahore was the kingdom of Lava, son of Rama. Read my post on this.
Peshawar was the kingdom of Pushkalavathy ruled by Pushkala, son of Bharatha.
These two cities were established during the reign of Rama, the son of Dasaratha. These cities are in the route toKekaya, today’s Kazaksthan which was the maternal land of Kaikeyi, mother of Bhratha. One has to cross riverChakshus to reach Kekaya. This river is now known as Oxus . It is shown in blue colour in this picture”’
Kaikeyi of Ramayana from Russia.
At the time of Ramayana,Russia was a part of Bharata Varsha and Kaikeyi of Ramayana who is the Mother of Bharatha and step mother of Lord Rama was boron in Russia.
It may be noted that the Rig Veda was composed in Arctic Russia,Sanskrit is the source of Russia,Lake Baikal was Indra’s Vaikanasa Theertha.
So much so that Russian researchers have claimed Vedas to be from Russia,they have Perun Veda in Russia,and that the Sanatana Dharma was from Russia and it was Aryan!
Shall be writing on Russia,the Home of Sanatana Dharma.
The ten Avatars of Vishnu are as under,though there are minor variations in some Puranas to this list.
The list, according to Vishnu Purana.
Matsya,Koorma,Varaha,Nrusimha,Vamana,Rama,Parashurama,Krishna,Balarama and Kalki.
Vishnu’s Discus.gif
Of these, the first four were in the first yuga,Satya Yuga Sandhi.
Of these four, Matsya is taken as the first Avatar of Vishnu.
The Matsya cautioned Manu of the impending Great Flood , asked him to meditate and move away.
By that time Manu had a family and had a son,though adopted, name Yagnya.
This is an Avatar of Vishnu as he is the personification of Yagnya,Sacrifice.
He is Yagnya,head of Yagnya,cause of Yagnya,carrier of Yagnya offering.
‘Yagyo Yagya-Patir-Yajva Yagyango Yagya-Vahanah
Yagyabhrud Yagyakrud Yagyi Yagyabhrug Yagyasadhanah
Yagyanantakrud Yagyaguhyam Annam Annada Eva Cha
_Vishnu Sahasranama.
‘Vishnu has been equated to Yajna (“sacrifice”) as early as in the Vedas. The commenter on the Vedas – Sayana describes Vishnu as the lord of Yajna or the sacrificer himself.Even the Bhagvad Gita associates Vishnu to Yajna (sacrifice). Performing sacrifices is considered to equivalent to pleasing Vishnu.The Vishnu Sahasranama (“Thousand names of Vishnu”) also relates Yajna as a name of Vishnu.
Yajneshwara (“Lord of Yajna”) is mentioned as an avatar of the Hindu god Vishnu in the Bhagavata Purana. As Yajna, Vishnu is the embodiment of the Hindu sacrifice ritual or Yajna.He was also the Indra (king of the gods) of the Svayambhuva Manvantara, era of Svayambhuva Manu.
Yajna is the son of Prajapati Ruci and Akuti, the daughter of Svayambhuva Manu – the first Manu (progenitor of mankind).During the period of Svayambhuva Manu (Svayambhuva Manvantara), there was no qualified Indra, the post of the king of Svarga (Heaven) and king of gods. So, Vishnu incarnated as Yajna and held the post of Indra.
Despite of the fact that Âkûti had brothers, she was handed over to the great sage Ruci on the condition that the king would get the resultant son. This was settled with the support of religious rites and the consent of his wife.
Ruci, the most powerful great sage who was entrusted with the procreation, in his supreme concentration begot a pair of children by her who were of the greatest spiritual and brahminical strength.
The very powerful son the daughter bore was taken to the home of the very happy Svâyambhuva Manu, while Dakshinâ was kept by Ruci.’
Yagna and Dakshina got married subsequently and had 12 sons known as Tushita demigods in Swayambu manu’s time (Tosha, Pratosha, Santosha, Bhadra, Sânti, Idaspati, Idhma, Kavi, Vibhu, Svahna, Sudeva and Rocana) Yagna the Indra then. And Marichi head of sages
One prays whe one is faced with a problem one can not surmount.
It may be by persons or events beyond our control.
Prayer is highly individualistic and personal.
Vishnu’s Discus.gif
Prayers are the tools through which we connect to God/Reality.
One approaches God in the Form he is comfortable with in communicating.
One may not hear the answer.
But I have experienced that prayers are heard.
Sometimes what we pray, we may not get.
I recall Shakespeare thus,
‘We, ignorant of ourselves, Beg often our own harms, which the wise powers Deny us for our good; so find we profit By losing of our prayers.’ Shakespeare.
How true?
When I look back now on the Prayers that remained unanswered in the past,I realize that in the broad masaic of one’s life, in this case, mine,they remained best unanswered.
Had they been answered the way I wanted them to be, I would in a sorry shape now.
In short,Prayers, answered to our liking or not,are boons.
One gets relieved of the tensions associated with problems once he prays.
That is enough.
But self styled Raionalists who are self made, who know what would happen next, when they would die, may try to explain away by saying that the process of prayer is Catharisis and it is a psychological process and it has nothing to do with prayer.
Me?
I am not a rationalist.
I go by what has worked for me and I do not call what I can not understand as non sense and unscientific.
My issue is not to find faults with others’ value systems but to find solution to my problem.
This is my approach.
Hinduism understands the emotional needs and what emotional connect can mean to an individual facing crisis.
So there are prayers.
At the same time Hinduism states that one can not escape the fruits of one’s actions,thus effectively nullifying Prayer.
Yet prayers have delivered.
How?
I do not know.
And there are people who have followed mantras and visited Virupaksha Temple in Mulabagal for Autism Cure, reported marked improvement in the children.
They followed procedures detailed in this blog.
Three have reported improvement.
Apart from my personal experiences,readers of this blog, who have been childless , some ,for over twelve years,have been blessed with child after following the Shasti vrata as explained in this blog.
The number of people who were blessed, as of now, is 12.
I can only say that it is the result of their faith and meticulous following of the procedures.
The ultimate prayer one must follow is that wants nothing in return.
This is what is most useful for what we need keeps on changing and the more one gets,sadder he becomes later because of what he asked for.
So God knows what is good for you and you need not ask for it for a mother knows what is needed for the child.
I recall a commentary on the last sloka of Soundaryalahari by Adi Shankaracharya.
Literal Meaning:” Just as doing ‘niraanjana'( the flame waving ritual)to the sun is only the offering of his own light to him; just as making an offering of arghya to the moon with water that oozes out of the moon-stone is only to give back what belongs to the moon, and just making ‘tharpana’ (water-offering) to the ocean is to return what belongs to it, -so is, O source of all Learning, this hymn is addressed to Thee composed of words that are already Thine.”.
The commentator says thus.
‘It is mandatory for sloka grammar that one should offer some thing to be favoured with Your Grace.
But what can I offer you which is not Thine?
Everything in the Universe including my body, mind ,speech and mind are Yours.
So what can I offer that is not yours?
Yes, I can offer my ignorance.
This , I offer to you.
Hold on,
Even this I can not for even this ignorance is yours for nothing can be beyond You.
In this spirit please accept mt prayers.
What an approach to prayer and God!
One can find similar thought in the Gajendra Stuthi of Lord Vishnu by an elephant.
In my view one of the greatest prayers for self realization and surrender to God.
The Gajendra Stuthi.
‘
GAJENDRA’S PRAYERS OF SURRENDER TO LORD VISHNU ::
[Skandha 8 Chapter 3]
गजेन्द्र उवाच
shri-ganjendra uvachaGajendra said:
ॐ नमो भगवते तस्मै यत एतच्चिदात्मकम् ।
पुरुषायादिबीजाय
परेशायाभिधीमहि॥2॥
om namo bhagavate tasmai yata etac chid-atmakam
purushayadi-bijaya pareshayabhidhimahi -2
यस्मिन्निदं यतश्चेदं येनेदं
य इदं स्वयम्|
योऽस्मातपरस्माच्च परस्तं प्रपद्ये स्वयम्भुवम्।।३।।
yasminn idam yatash chedam yenedam ya idam svaya yo ‘smat parasmach cha paras
tam prapadye svayambhuvam -3
जिनके प्रवेश करने पर (जिनकी चेतना को
पाकर) ये जड शरीर और मन आदि भी चेतन बन जाते हैं, “ॐ” शब्द के द्वारा लक्षित तथा
सम्पूर्ण शरीरों में प्रकृति एवं पुरुष रुप से प्रविष्ट हुए उन सर्वसमर्थ परमेश्वर
को हम मन-ही-मन नमन करते हैं।।२।।
जिनके सहारे यह विश्व टिका है, जिनसे यह
निकला है, जिन्होंने इसकी रचना की है और जो स्वयं ही इसके रुप में प्रकट हैं-फिर भी
जो इस दृश्य जगत् से एवं उसकी कारणभूता प्रकृति से सर्वथा परे (विलक्षण) एवं
श्रेष्ठ हैं-उन अपने-आप-बिना किसी कारण के-बने हुए भगवान् की मैं शरण लेता
हूँ।।३।।
I salute the Supreme, Omnipotent Lord, who is denoted by the mystical syllable OM, who forms the bodies a prakriti, and dwells in them as purusha, the Self-efficient Lord, from whom this universe emanates, and in whom it lives, who is verily the universe itself, yet beyond it as its unmanifest cause.
*****
यः स्वात्मनीदं निजमाययार्पितं क्वचिद्विभातं क्व च
तत्तिरोहितम्।
अविद्धदृक् साक्ष्युभयं तदीक्षते स आत्ममूलोऽवतु मां
परात्परः।।४।।
yah svatmanidam nija-mayayarpitam kvachid vibhatam kva cha
tat tirohitamaviddha-drik sakshy ubhayam tad ikshate sa atma-mula
‘vatu mam parat-paraha – 4
अपनी संकल्प-शक्ति के द्वारा अपने ही स्वरुप
में रचे हुए और इसीलिये सृष्टिकाल में प्रकट और प्रलयकाल में उसी प्रकार अप्रकट
रहनेवाले इस शास्त्रप्रसिद्ध कार्य-कारण रुप जगत् को जो अकुण्ठित-दृष्टि होने के
कारण साक्षी रुप से देखते रहते हैं-उनसे लिप्त नहीं होते, वे चक्षु आदि प्रकाशकों
के भी परम प्रकाशक प्रभु मेरी रक्षा करें।।४।।
He is the unimpeded Awareness and the Witness of all, who by his own Maya (power) has established in Himself this universe, which is seen in its manifested condition and not-seen in its causal state by others, but is witnessed by Himself in both these conditions. He is the Self-conscious awareness, from whom all other centers of self-conscious awareness (Jivas) arise. I seek refuge in that Being, transcending all the highest human conceptions of Him.
*****
समय के प्रवाह से सम्पूर्ण लोकों के
एवं ब्रह्मादि लोकपालों के पंचभूतों में प्रवेश कर जाने पर तथा पंचभूतों से लेकर
महत्तत्त्वपर्यन्त सम्पूर्ण कारणों के उनकी परमकारणरुपा प्रकृति ही बच रही थी। उस
अन्धकार के परे अपने परम धाम में जो सर्वव्यापक भगवान् सब ऒर प्रकाशित रहते हैं, वे
प्रभु मेरी रक्षा करें।।५।।
When all the worlds and their illuminaries and protectors like Brahma had been dissolved or reduced to their primeval state by the power of Time and only the fathomless darkness or ignorance in the shape of the Unmanifest prevailed, at that time He, the Supreme Light of Consciousness shone undimmed over such darkness.
*****
न यस्य देवा ऋषयः पदं
विदुर्जन्तुः पुनः कोऽर्हति गन्तुमीरितुम्।
यथा नटस्याकृतिभिर्विचेष्टतो
दुरत्ययानुक्रमणः स मावतु।।६।।
na yasya deva rishayah padam vidur jantuh
punah ko ‘rhati gantum iritum
yatha natasyakritibhir vicheshtato
duratyayanukramanah sa mavatu – 6
भिन्न-भिन्न रुपों में नाट्य करने वाले
अभिनेता के वास्तविक स्वरुप को जिस प्रकार साधारण दर्शक नहीं जान पाते, उसी प्रकार
सत्त्वप्रधान देवता अथवा ऋषि भी जिनके स्वरुप को नहीं जानते, फिर दूसरा साधारण जीव
तो कौन जान अथवा वर्णन कर सकता है-वे दुर्गम चरित्र वाले प्रभु मेरी रक्षा
करें।।६।।
The spectators in a drama do not understand the identity of an actor because of his make up and diverse actions on the stage. So too, the Gods and the Sages do not comprehend Him, The Lord, who is disguised in His own Yoga Maya. How then an ordinary person, much less an animal like me, can understand or describe anything about His inscrutable ways? May that Lord, whom none knows, in truth and in reality, protect me!
*****
दिदृक्षवो यस्य
पदं सुमंगलं विमुक्तसंगा मुनयः सुसाधवः।
चरन्त्यलोकव्रतमव्रणं वने भुतात्मभूताः
सुह्रदः स मे गतिः।।७।।
didrikshavo yasya padam sumangalam vimukta-sanga
munayah susadhavaha
charanty aloka-vratam avranam vane bhutatma-bhutah
suhridah sa me gatihi. – 7
आसक्ति से सर्वथा छूटे हुए, सम्पूर्ण
प्राणियों में आत्मबुद्धि रखने वाले, सबके अकारण हितू एवं अतिशय साधु-स्वभाव मुनिगण
जिनके परम मंगलमय स्वरुप का साक्षात्कार करने की इच्छा से वन में रहकर अखण्ड
ब्रह्मचर्य आदि अलौकिक व्रतों का पालन करते हैं, वे प्रभु ही मेरी गति हैं।।७।।
Let that Lord be my refuge, whom the sages, giving up all attachments for worldly attractions, wandering in the forests and performing incessant penances, search for.
*****
न विद्यते यस्य च जन्म कर्म वा न नामरुपे
गुणदोष एव वा।
तथापि लोकाप्ययसम्भवाय यः स्वमायया यः
तान्यनुकालमृच्छति।।८।।
na vidyate yasya cha janma karma va na nama-rupe
guna-dosha eva va tathapi lokapyaya-sambhavaya yaha sva-mayaya tany
anukalam ricchati – 8
जिनका हमारी तरह कर्मवश न तो जन्म होता है और न
जिनके द्वारा अहंकारप्रेरित कर्म ही होते हैं, जिनके निर्गुण स्वरुप का न तो कोई
नाम है न रुप ही, फिर भी जो समयानुसार जगत् की सृष्टि एवं प्रलय (संहार)-के लिये
स्वेच्छा से जन्म आदि को स्वीकार करते हैं।।८।।
He who has neither birth nor
actions to perform, neither name and form nor is subject to the Gunas of Prakriti, and yet assumes all these through His inherent power of Maya from time to time for the creation, preservation and dissolution of the universe – to that Supreme Being, I bow down !
*****
उन अनन्तशक्तिसम्पन्न परब्रह्म परमेश्वर को नमस्कार
है। उन प्राकृत आकार रहित एवं अनेकों आकारवाले अद्भुतकर्मा भगवान् को बार-बार
नमस्कार है।।९।।
To Him, the Brahman, the formless, who, yet assumes infinite forms and performs amazing deeds, to that Supreme Being, I bow down!
*****
स्वयंप्रकाश एवं सबके
साक्षी परमात्मा को नमस्कार है। उन प्रभु को, जो मन, वाणी एवं चित्तवृत्तियों से भी
सर्वथा परे हैं, बार-बार नमस्कार है।।१०।।
I bow down to the Lord who cannot be reached by speech or by the mind or by diverse mental faculties and who
remaining as a witness to all phenomena of the world, illumines it!
विवेकी पुरुष के
द्वारा सत्त्वगुण विशिष्ट निवृत्तिधर्म के आचरण से प्राप्त होने योग्य, मोक्ष-सुख
के देने वाले तथा मोक्ष-सुख की अनुभूति रुप प्रभु को नमस्कार है।।११।।
I bow down to the Lord who is attainable by a wise man through purity of mind, to the Lord who is the bestower of final beatitude, who is Wisdom and Bliss.
सत्त्वगुण को
स्वीकार करके शान्त, रजोगुण को स्वीकार करके घोर एवं तमोगुण को स्वीकार करके मूढ-से
प्रतीत होने वाले, भेदरहित; अतएव सदा समभाव से स्थित ज्ञानघन प्रभु को नमस्कार
है।।१२।।
I bow down to the Lord who through assumption of three Gunas appears as calm and peaceful (due to absence of desire, greed, and anger), who is terrible (on account of destroying the wicked), who is devoid of all distinctions, who is without any modifications, remains same always and in all places and who is wisdom crystallized.
*****
शरीर, इन्द्रिय आदि के
समुदायरुप सम्पूर्ण पिण्डों के ज्ञाता, सबके स्वामी एवं साक्षीरुप आपको नमस्कार है।
सबके अन्तर्यामी, प्रकृति के भी परम कारण, किंतु स्वयं कारण रहित प्रभु को नमस्कार
है।।१३।।
I bow down to the Lord who is the Knower of the field (body), who is presiding over and witnessing everything, who is the source of spirit and matter ( atman and prakriti) and who is the Original Being (Mula Prakriti).
*****
सर्वेन्द्रियगुणद्रष्ट्रे सर्वप्रत्ययहेतवे।
असताच्छाययोक्ताय
सदाभासाय ते नमः।।१४।।
sarvendriya-guna-drashtre sarva-pratyaya-hetave asata cchayayoktaya sad-abhasaya te namaha -14
सम्पूर्ण इन्द्रियों
एवं उनके विषयों के ज्ञाता, समस्त प्रतीतियों के कारणरुप, सम्पूर्ण जड-प्रपञ्च एवं
सबकी मूलभूता अविद्यारुप के द्वारा सूचित होने वाले तथा सम्पूर्ण विषयों में
अविद्यारुप से भासने वाले आपको नमस्कार है।।१४।।
I bow down to the Lord, who is the perceiver of all organs of perception and their objects, who makes all
the concepts and precepts possible, whose true nature is made known by bestowing consciousness to the ego (I-sense) just as the substance behind a shadow.
*****
सबके कारण किन्तु स्वयं कारणरहित तथा कारण
होने पर भी परिणामरहित होने के कारण अन्य कारणों से विलक्षण कारण आपको बारम्बार
नमस्कार है। सम्पूर्ण वेदों एवं शास्त्रों के परम तात्पर्य, मोक्षरुप एवं श्रेष्ठ
पुरुषों की परम गति भगवान् को नमस्कार है।।१५।।
You are the cause of all the causes, but you yourself are not the effect of any cause. You are the wonderful
cause because the ordinary causes undergo change when they become the effects, but you produce the world without undergoing any change. You are the scriptures and you are the ocean into which all the scriptures flow. You are the bliss of salvation and the refuge of great souls. I bow down to you.
*****
जो त्रिगुणरुप काष्ठों में छिपे हुए
ज्ञानमय अग्नि हैं, उक्त गुणों में हलचल होने पर जिनके मन में सृष्टि रचने की
बाह्यवृत्ति जाग्रत् हो जाती है तथा आत्मतत्त्व की भावना के द्वारा विधि-निषेधरुप
शास्त्र से ऊपर उठे हुए ज्ञानी महात्माऒं में जो स्वयं प्रकाशित रहते हैं, उन प्रभु
को मैं नमस्कार करता हूँ।।१६।।
I bow down to you. who are the spiritual fire of consciousness which remains hidden in the fire-wood of prakriti’s gunas. When the equilibrium of gunas is disturbed, there arises in you the will to create. You shine by your own luster in the minds of those who having given up the scriptures and actions prescribed in them and keep themselves engaged in your contemplation.
*****
मुझ-जैसे शरणागत
पशुतुल्य (अविद्याग्रस्त) जीव की अविद्यारुप फाँसी को सदा के लिये पूर्णरुप से काट
देने वाले अत्यधिक दयालु एवं दया करने में कभी आलस्य न करने वाले नित्यमुक्त प्रभु
को नमस्कार है। अपने अंश से सम्पूर्ण जीवों के मन में अन्तर्यामी रुप से प्रकट रहने
वाले सर्वनियन्ता अनन्त परमात्मा आपको नमस्कार है।।१७।।
I bow down to you who bless ignorant creatures like me by severing our binding fetters of ignorance; who are ever free yourself and ever- watchful in bestowing your mercy to save the devotees and who by an atom of yourself shine in all embodied beings as individualized self-consciousness without any mutilation to yourself as the Absolute Being and the Absolute Will.
*****
शरीर, पुत्र, मित्र, घर,
सम्पत्ति एवं कुटुम्बियों में आसक्त लोगों के द्वारा कठिनता से प्राप्त होने वाले
तथा मुक्त पुरुषों के द्वारा अपने ह्रदय में निरन्तर चिन्तित ज्ञानस्वरुप,
सर्वसमर्थ भगवान् को नमस्कार है।।१८।।
I bow down to you who are the
embodiment of Pure consciousness and the Lord of all who, though indweller of
all, are difficult to approach by those who are attached to their own body, to
relations like wife, children, kith and kin, and to possessions like property
wealth etc. You are beyond the gunas of prakriti though functioning through
them and who are immediately perceived in the cavity of their hearts by those
who are free from ignorance.
*****
जिन्हें धर्म, अभिलषित भोग, धन एवं मोक्ष की कामना से
भजने वाले लोग अपनी मनचाही गति पा लेते हैं, अपितु जो उन्हें अन्य प्रकार के अयाचित
भोग एवं अविनाशी पार्षद शरीर भी देते हैं, वे अतिशय दयालु प्रभु मुझे इस विपत्ति से
सदा के लिये उबार लें।।१९।।
O Lord! You gave Dharma, Artha, Kama and Moksha
to those who seek them from you and even bestow them with final Bliss. You, who
are so merciful, may be pleased to liberate me from the grip of the crocodile
and also from the cycle of births and deaths.
*****
एकान्तिनो यस्य
न कञ्चनार्थं वाञ्छन्ति ये वै भगवत्प्रपन्नाः।
अत्यद्भुतं तच्चरितं सुमंगलं
गायन्त आनन्दसमुद्रमग्नाः।।२०।।
ekantino yasya na kanchanartham vanchanti ye
vai bhagavat-prapannaha
aty-adbhutam tach-charitam sumangalam gayanta
ananda-samudra-magnaha – 20
जिनके अनन्य भक्त- जो वस्तुतः एकमात्र उन
भगवान् के ही शरण हैं- धर्म, अर्थ आदि किसी भी पदार्थ को नहीं चाहते, अपितु उन्हीं
के परम मंगलमय एवं अत्यन्त विलक्षण चरित्रों का गान करते हुए आनन्द के समुद्र के
गोते लगाते रहते हैं।।२०।।
Your devotees who take refuge in you do not ask
for anything except you. They are immersed in the ocean of bliss by singing
your glories and wonderful stories.
*****
उन अविनाशी, सर्वव्यापाक, सर्वश्रेष्ठ, ब्रह्मादि के
भी नियामक, अभक्तों के लिये अप्रकट होने पर भी भक्तियोग द्वारा प्राप्त करने योग्य,
अत्यन्त निकट होने पर भी माया के आवरण के कारण अत्यन्त दूर प्रतीत होनेवाले,
इन्द्रियों के द्वारा अगम्य तथा अत्यन्त दुर्विज्ञेय, अन्तरहित किन्तु सबके आदि
कारण एवं सब ऒर से परिपूर्ण उन भगवान् की मैं स्तुति करता हूँ।।२१।।
I glorify
that Imperishable Being, the Brahman, the overlord of Brahma and others, the
one who is not perceivable by the senses and the mind, the Being who is
attainable only by meditation, the Being who is subtle and infinite, the one
though closest to all but appears to be far to the ignorant, the one who is
ancient, without beginning or end and who is fully perfect.
*****
यस्य ब्रह्मादयो देवा वेदा लोकाश्चराचराः।
नामरुपविभेदेन फलव्या च कलया
कृताः।।२२।।
yasya bramadayo deva veda lokash characharaha
nama-rupa-vibhedena phalgvya cha kalaya kritaha – 22
ब्रह्मादि समस्त
देवता, चारों वेद तथा सम्पूर्ण चराचर जीव नाम और आकृति के भेद से जिनके अत्यन्त
क्षुद्र अंश के द्वारा रचे गये हैं।।२२।
Brahma and the other gods, the
Vedas, living and non-living beings with varied names and forms are all made
out of a small part of the Supreme Being.
*****
जिस प्रकार प्रज्वलित अग्नि से
लपटें तथा सूर्य से किरणें बार-बार निकलती हैं और पुनः अपने कारण में लीन हो जाती
हैं, उसी प्रकार बुद्धि, मन, इन्द्रियाँ और नाना योनियों के शरीर-यह गुणमय प्रपञ्च
जिन स्वयंप्रकाश परमात्मा से प्रकट होता है और पुनः उन्हीं में लीन हो जाता
है।।२३।।
As the sparks of a fire or the shining rays of the sun emanate
from their source and merge into it again and again, the mind, the
intelligence, the senses, the gross and subtle material bodies, and the
continuous transformations of the different modes of nature all emanate from
the Lord and again merge into Him.
*****
स वै न
देवासुरमर्त्यतिर्यङ् न स्त्री न षण्ढो न पुमान् न जन्तुः।
नायं गुणः कर्म न
सन्न चासन् निषेधशेषो जयतादशेषः।।२४।।
sa vai na devasura-martya-tiryan na
stri na sandho na puman na jantuhu
nayam gunah karma na san na casan
nishedha-shesho jayatad ashesaha – 24
वे भगवान् वास्तव में न तो देवता
हैं, न असुर, न मनुष्य हैं न तिर्यक् (मनुष्य से नीची-पशु, पक्षी आदि किसी) योनी के
प्राणी हैं। न वे स्त्री हैं न पुरुष ऒर न नपुंसक ही हैं। न वे ऐसे कोई जीव हैं
जिनका इन तीनों ही श्रेणियों में समावेश न हो सके। न वे गुण हैं न कर्म, न कार्य
हैं न तो कारण ही। सबका निषेध हो जाने पर जो कुछ बच रहता है, वही उनका स्वरुप है और
वे ही सब कुछ हैं। ऐसे भगवान् मेरे उद्धार के लिये आविर्भूत हों।।२४।।
That
Lord is certainly not a Deva or Asura or a human being or a beast or a male or
a female or of neuter gender. He is neither an attribute nor an action, neither
cause nor effect, neither a being (sat) nor a non-being (asat) He is what
remains after everything has been negated (neti, neti) and constitutes all. May
all glories go to Him!
*****
जिजीविषे नाहमिहामुया
किमन्तर्बहिश्चावृतयेभयोन्या।
इच्छामि कालेन न यस्य विप्लवस्तस्यात्मलोकावरणस्य
मोक्षम्।।२५।।
jijivishe naham ihamuya kim antar bahish
chavritayebha-yonya
icchami kalena na yasya viplavas
tasyatma-lokavaranasya moksha – 25
मैं इस ग्राह के चंगुल से छूटकर जीवित
रहना नहीं चाहता; क्योंकि भीतर ऒर बाहर-सब ऒर से अज्ञान के द्वारा ढके हुए इस हाथी
के शरीर से मुझे क्या लेना है। मैं तो आत्मा के प्रकाश को ढक देने वाले उस अज्ञान
की निवृत्ति चाहता हूँ, जिसका कालक्रम से अपने-आप नाश नहीं होता, अपितु भगवान् कि
दया से अथवा ज्ञान के उदय से होता है।।२५।।
I have no desire to live on in
this world. Of what use is life in this elephant body wherein veils of
ignorance hide the spiritual vision both from within and without? It is not
from the crocodile threatening my life that I pray for release, but from this
obstructive screen of ignorance hiding the awareness of my spiritual self – an
unhelpful veil that Time cannot undo but only illumination can. For, Time will
put an end to the physical body but not to ignorance which persists till your
grace removes it.
*****
इस प्रकार मोक्ष का अभिलाषी मैं विश्व के
रचयिता, स्वयं विश्व के रुप में प्रकट तथा विश्व से सर्वथा परे, विश्व को खिलौना
बनाकर खेलने वाले, विश्व में आत्मारुप से व्याप्त, अजन्मा, सर्वव्यापक एवं
प्राप्तव्य वस्तुओं में सर्वश्रेष्ठ श्रीभगवान् को केवल प्रणाम ही करता हूँ-उनकी
शरण में हूँ।।२६।।
Now, fully desiring release from material life, I bow
down to Him, who is the creator of the universe, who is Himself the form of the
universe and who is nonetheless transcendental to this cosmic manifestation for
whom the world is a toy, an object of sport, who is the soul of the universe,
who is unborn, all pervading and the Supreme Being, Brahman.
*****
yogino yam prapashyanti yogesham tam nato‘smy aham – 27
जिन्होंने
भगवद्भक्तिरुप योग के द्वारा कर्मों को जला डाला है, वे योगी लोग उसी योग के द्वारा
शुद्ध किये हुए अपने ह्रदय में जिन्हें प्रकट हुआ देखते हैं, उन योगेश्वर भगवान् को
मैं नमस्कार करता हूँ।।२७।।
I bow down to that Lord of Yoga, who is seen in
the core of the heart by the yogis who have purified and freed themselves from
the agitations of past karma by practicing bhakti.
*****
जिनकी त्रिगुणात्मक
(सत्त्व-रज-तमरुप) शक्तियों का रागरुप वेग असह्य है, जो सम्पूर्ण इन्द्रियों के
विषयरुप में प्रतीत हो रहे हैं, तथापि जिनकी इन्द्रियाँ विषयों में ही रची-पची रहती
हैं- ऐसे लोगों को जिनका मार्ग भी मिलना असम्भव है, उन शरणागतरक्षक एवं अपार
शक्तिशाली आपको बार-बार नमस्कार है।।२८।।
You have formidable strength. The
force of your three kinds of energy – sattva, rajas and tamas, is irresistible.
You are the protector of those who take refuge in you. You manifest yourself as
the objects of the senses. You are unapproachable by those who are unable to
control their senses. I bow down to you again and again.
*****
जिनकी अविद्या नामक शक्ति के कार्यरुप अहंकार से ढके हुए अपने स्वरुप को यह जीव जान
नहीं पाता, उन अपार महिमावाले भगवान् की शरण आया हूँ।।२९।।
I offer my
respectful obeisance to that Supreme Being, whose Yoga Maya creates the
ego-sense which hides the real Self from all in the world and whose glory and
power are endless.
*****
:: Salvation of Gajendra ::
When
the King Elephant, Gajendra, thus invoked the DIVINE, without any form or
particular attributes, none of the Deities like Brahma and others, who are
conscious about their forms, characteristics etc.did not go to the rescue of
the elephant. It was Sri Hari who includes in Himself all the deities, who came
to the scene. Seeing Sri Hari on His vehicle Garuda, with discus in hand, the
elephant plucked a lotus flower with his trunk and lifted it up and said
“Narayana, Precepptor of all, Bhagavan, You, endowed with all powers and
excellences, I bow down to you.”.
Alighting from Garuda, Bhagavan
dragged the elephant out of water and killed the crocodile with the discus in
the presence of all Celestials who showered flowers on the Bhagavan.
(8.3.30-33)
Gajendra, in his previous life was a great devotee of Sri
Hari called Indradyumna who was also a great king. One day, when Indradyumna
was busy with his austerities, the great Sage Agastya, came to visit the king.
Indradyumna did not notice the sage. This enraged Agastya who cursed the king
to become an elephant in his next birth. Indradyumna was soon born as an
elephant. But as a result of his worship of Sri Hari, he had his memory
restored at the last moment of his current life which enabled him to pray Sri
Hari to get himself released from the clutches of the crocodile.
The
crocodile, who was none but a leading Gandharva by name HuHu, turned into that
form under the curse of a sage, now attained freedom from the curse by the
Lord’s touch and became a beautiful Gandharva. He sang in praise of the Lord,
who freed him from all the sins,
:: Conclusion ::
Thus was
the King Elephant released and given a place among the Lord’s attendants. Sri
Hari told the King: “Whoever glorifies me early in the morning everyday, with
this Stotra which you sang, will be freed from all sins and I will grant them a
pure understanding before the end of their lives.” With these words Mahavishnu,
the Prime Mover of all the senses, sounded His divine conch and ascended His
Garuda vehicle to depart. The salient point to note in the whole hymn is the
following appeal of Gajendra to The Lord. “I am not asking you to save me from
the clutches of the crocodile, or that I should survive this attack! I am aware
that I not only have a body of an elephant but also a fat mind of an elephant!
What is the use of keeping this life? I want to be liberated from my Ignorant
Mind which hides the resplendent soul! I can only be saved by Your Grace!”
श्री मद्भागवत के अष्टम स्कन्ध में गजेन्द्रमोक्ष की कथा है। द्वितीय अध्याय
में ग्राह के साथ गजेन्द्र के युद्ध का वर्णन है, तृतीय अध्याय में गजेन्द्र कृत
भगवान् के स्तवन और गजेन्द्रमोक्ष का प्रसंग है और चतुर्थ अध्याय के गज-ग्राह के
पूर्वजन्म का इतिहास है। श्रीमद्भागवत में गजेन्द्रमोक्ष-आख्यान के पाठ का
माहात्म्य बतलाते हुए इसको स्वर्ग तथा यशदायक, कलियुग के समस्त पापों का नाशक,
दुःस्वप्ननाशक और श्रेयःसाधक कहा गया है। तृतीय अध्याय का स्तवन बहुत ही उपादेय है।
इसकी भाषा और भाव सिद्धान्त के प्रतिपादक और बहुत ही मनोहर है।
स्वयं भगवान् का
वचन है कि ‘जो रात्री के शेष में (ब्राह्ममुहूर्त के प्रारम्भ में) जागकर इस
स्तोत्र के द्वारा मेरा स्तवन करते हैं, उन्हें मैं मृत्यु के समय निर्मल मति (अपनी
स्मृति) प्रदान करता हूँ’।
ॐ असतो मा सद्गमय । तमसो मा ज्योतिर्गमय ।।
मृत्योर्मामृतं गमय । ॐ शान्ति शान्ति शान्ति ।।
Om asato maa sadgamaya.
Tamaso maa jyotir-gamaya. Mṛityor-maa-mṛitan gamaya. Om shaantiḥ shaantiḥ
shaantiḥ.
The banning of Jallikkattu,the ancient Tamil game of taming a Bull and a cultural symbol which was also used as a test of Man’s valor ( the Girl was given in marriage to the one who tames the Bull)
This practice was also used to segregate a virile Bull so that it may be used for mating with Cows to produce healthy cattle.
Now out of concern ( ?) For animals, the Government of India has effectively banned it, hiding behind the court, while the courts, which is generous in doling out advices to the Executive, ducked the issue stating that it can not be expected to rule over the issue.
Why the sudden concern for Bulls?
The neglect of Indian cattle.
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INDIAN COW breeds are a crucial part of the country’s ecological heritage. Since ancient times, different breeds were developed in different parts of the subcontinent by selecting the best animals for preferred traits such as their milking capacity, draught power, feeding requirements, capacity to adapt to local weather, immunity, etc. The purity of such breeds was maintained with great discipline and wisdom in each geographical pocket known as a breeding tract.
Over time, unfortunately, this social rigour was lost. Indiscriminate mating between different breeds and inferior animals within the same breed resulted in a high number of cattle of poor genetic quality. These non-descript animals today accounts for 80 percent of India’s cattle. At no point, in the past 65 years, did any government think of stepping in to preserve the careful science of crossbreeding.
But this dismal scenario is still not an accurate picture of the desi cow. India has 37 pure cattle breeds. Five of these — Sahiwal, Gir, Red Sindhi, Tharparkar and Rathi — are known for their milking prowess. A few others, such as Kankrej, Ongole and Hariana, belong to dual breeds that have both milch and draught qualities; ie, they are good plough animals. The rest are pure draught breeds.
But when official data records the average yield of indigenous cows as 2.2 kg daily, it clubs these dual breeds and non-dairy draught breeds together with the five top milch breeds. This deliberately undermines the performance of India’s best milch cows — such as Girs and Rathis — to establish the supremacy of the exotic cattle.
“Over the years, this has justified a policy that discards Indian milch breeds to promote exotic crossbreed animals. Due to this neglect, quality desi cows have become rare. So dairy farmers are easily lured to exotic cattle that start milking at a younger age but often trip soon after,” explains a senior official in the Department of Animal Husbandry, Union Ministry of Agriculture, on condition of anonymity.’
Over time, the skill of embracing the hump to slow the bull down is celebrated and contests are held to showcase the skill. This is called Eru Thazhuvuthal meaning ‘Embracing a Bull’. Indus Valley civilisation is known for being one of the most advanced and sophisticated amongst its contemporaries. The sport of Eru Thazhuvathal is celebrated so much that they decide to make a seal depicting the same.
During the rule of the Nayak kings, gold coins, wrapped in a piece of cloth were tied to the horns, and the tackler hung on to the hump of the bull and untied the knot to get at the prize. Jalli/salli means ‘coins’, and kattu is ‘tied’. A small bag of coins was tied to the horns of the bulls, which the players claimed as a prize. The only way you could do that was to embrace the hump of the bull long enough to grab the bag without getting hit.
Now a token cloth is tied in the horns which the tackler collects as a trophy. The focal point of the event is the vaadi vaasal, the entrance. The bulls are let through this entrance, into the track, where the players wait. The track is usually the main street of the village, with the side lanes blocked. The event begins with the visit of village elders, led by a band drummer, to the temple of the village deity. The Koyil Kaalai (temple bull) of the host village is allowed first andm as a mark of respect and gratitude to the host village, players allow it a free run and don’t touch it. Today, educated youngsters from these villages are also involved in the rearing of bulls and participate in the sport. All classes of people and all castes take part in Jallikattu. There is an egalitarian perspective where it’s humans and their cattle, nothing more nothing less.
An ancient heritage that survived colonial period
Jallikattu is an ancient sport. The seals of the Indus Valley civilisation depict it, which is proof that this sport was in vogue 5,000 years ago. Ancient Tamil poetry, known as Sangam literature (2nd BCE – 2nd CE), has many detailed references to Eru Thazhuvuthal (hugging the bull).
The fact that English colonial administrators have also written about jallikattu tells us the sport was played continuously down the ages.
For the following account of the jellikattu or bull-baiting, which is practiced by the Maravans, I am indebted to a note by Mr. J. H. Nelson. “This,” he writes, “is a game worthy of a bold and free people, and it is to be regretted that certain Collectors (District Magistrates) should have discouraged it under the idea that it was somewhat dangerous.
The jellikattu is conducted in the following manner. On a certain day in the year, large crowds of people, chiefly males, assemble together in the morning in some extensive open space, the dry bed of a river perhaps, or of a tank (pond), and many of them may be seen leading ploughing bullocks, of which the sleek bodies and rather wicked eyes afford clear evidence of the extra diet they have received for some days in anticipation of the great event.
The owners of these animals soon begin to brag of their strength and speed, and to challenge all and any to catch and hold them; and in a short time one of the best beasts is selected to open the day’s proceedings. A new cloth is made fast round his horns, to be the prize of his captor, and he is then led out into the midst of the arena by his owner, and there left to himself surrounded by a throng of shouting and excited strangers.
Unaccustomed to this sort of treatment, and excited by the gestures of those who have undertaken to catch him, the bullock usually lowers his head at once, and charges wildly into the midst of the crowd, who nimbly run off on either side to make way for him. His speed being much greater than that of the men, he soon overtakes one of his enemies and makes at him to toss him savagely. Upon this the man drops on the sand like a stone, and the bullock, instead of goring him, leaps over his body, and rushes after another. The second man drops in his turn, and is passed like the first; and, after repeating this operation several times, the beast either succeeds in breaking the ring, and galloping off to his village, charging every person he meets on the way, or is at last caught and held by the most vigorous of his pursuers.
Strange as it may seem, the bullocks never by any chance toss or gore any one who throws himself down on their approach; and the only danger arises from their accidentally reaching unseen and unheard some one who remains standing.
After the first two or three animals have been let loose one after the other, two or three, or even half a dozen are let loose at a time, and the scene quickly becomes most exciting. The crowd sways violently to and fro in various directions in frantic efforts to escape being knocked over; the air is filled with shouts, screams, and laughter; and the bullocks thunder over the plain as fiercely as if blood and slaughter were their sole occupation. In this way perhaps two or three hundred animals are run in the course of a day, and, when all go home towards evening, a few cuts and bruises, borne with the utmost cheerfulness, are the only results of an amusement which requires great courage and agility on the part of the competitors for the prizes – that is for the cloths and other things tied to the bullocks’ horns – and not a little on the part of the mere bystanders. The only time I saw this sport (from a place of safety) I was highly delighted with the entertainment, and no accident occurred to mar my pleasure. One man indeed was slightly wounded in the buttock, but he was quite able to walk, and seemed to be as happy as his friends.”
(From Edgar Thurston, Castes & Tribes of Southern India,Vol 5.)
This is concrete evidence to prove that jallikattu has been part of the long heritage of the country. One strong characteristic of life in India is the persistence of certain social institutions, the origins of which are lost in pre-history. Though the profile of these practices change, they retain their essential features. Jallikattu is one such precious heritage that has been preserved over millennia and our duty is to take this forward. Of course we should have rules and restrictions for the conduct of the event but Jallikattu should go on……’
Jallikkattu ,apart from having been a part of Sanatana Dharma as evidenced by the finding of Eru Thazhuvudhal’ the art of taming the Bull,Jallikkattu was initiated by Lord Krishna which was followed Spain and some Latin American countries.
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The important place where the jallikkatu takes place is Alanganaalur,near madurai, Tamil Nadu, India.
The Bullfighting practice has been in vogue in many ancient cultures.
The bullfighting in Spain and Latin American countries is called corrida de toros.
Lord Krishna married a Pandyan princess, had a daughter through her, Pandya and gifted her 100 Yadava families as dowry.
The second group is the dairy lobby, which wants all native breeds to be eradicated. Events like jallikattu throw a spanner in their plans of creating commercial dairy farms with imported breeds just like in the West.
Beef exporters also benefit from a ban on jallikattu and other events. Farmers bring their cattle to be sold in weekly/monthly and annual shandies. Brokers will take the cattle from the farmers and hold them to be displayed to prospective buyers. Buyers fall into 3-4 categories: (1) The jallikattu enthusiast who will buy the bulls and male calves mostly; (2) Buyers of oxen for farming/transport; (3) Buyers of cows for breeding and household usage; (4) Beef traders who are mostly if not all agents of export companies and slaughter houses based in Kerala. They buy all cattle as they are only interested in meat.
When a ban on jallikattu is in place, the simple supply-demand equation gets skewed. There are no takers in the first category, which means the bulls will only sought by the fourth category i.e. beef traders. With no demand from jallikattu enthusiasts, the price of such prized bulls falls to rock bottom. By killing the market for bulls to be used in jallikattu, the animal rights activists are directly responsible for sending them to slaughter. There is a huge demand for Bos Indicus variety beef in the Gulf, Malaysia and Western countries. It is considered an exotic and healthy meat, just like country chicken.
How Jallikkattu is conducted?
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The fist misconception is that jallikattu has anything in common with the Spanish bullfight. The two are very different. The sport in India is not about baiting or injuring the bull but of “embracing the bull”.
Does it harm the bull?
It is said that cruelty is meted out to animals by giving them alcohol, prodding and twisting their tails etc, that organisers beat the bulls, stuffing something pungent in their nostrils, confine them in a dark, suffocating place in order to enrage them.
The reality is different. Amidst all the regulations and scrutiny, which bull owner will risk giving alcohol to the bulls? Glucose water is given to them for stamina. Out of the 10,000 instances of bulls let out a year, the anti-jallikattu activists have produced images/videos of may be 7-8 bulls where an offence might have taken place. They have the power to identify the owner and take action against him under the Prevention of Cruelty to Animals Act. Each bull is registered with the authorities, with photographs as well as the owner’s information.
Every rule has an exception. We regulate to curtail the exceptions, but not to end the sport. The approach of the activists from day one has been to end jallikattu at any cost.
Are there other means of conserving the breeds?
Each breed has evolved over several millennia and in a distinct way. One method of breed conservation will not work in another area, with another breed. Every place in the world where indigenous people have lived with their livestock, there are celebratory showcase events post-harvest like kambala buffalo water racing in the Dakshin Kannada region, Ongole stone pulling in central and coastal Andhra, rekla races in western Tamil Nadu and Theni, bailgada in Maharashtra with the Killari breed. Each event has evolved locally and has stood the test of time. In-situ conservation is the best method for conserving any breed. The lifetime and health of the species is extended only due to such events.
How is the game played?
Bulls are brought to the arena the previous day and tied in coconut groves around the village. Fodder is brought along and water is provided by the host villagers. Sometimes fodder is also provided. A team of veterinarians, animal welfare officials inspect the bulls and give a medical certificate. Before the event starts, they are lined up in batches of 15 close to the rear side of the vaadi vaasal.
After the temple bull of the host village has left the arena, each bull is taken into the vaadi vaasal, where Animal Welfare officers are present. The nose rope of the bull is cut and the bull is free to run. Young bulls and untrained ones participating for the first few times hesitate to leave the vaadi and are prodded by their owners. It is not easy to move them as they weigh anywhere between 250-350 kilos. The experienced bulls (which have long memories) are familiar with jallikattu events and offer their head to the owners to cut the rope. They plan their exit from the vaadi vaasal and time their jump to avoid the players. These are intelligent animals and have evolved in this environment over millennia..
The sport consists of holding on to the hump of the bull and running along with it for a given distance usually about 20-30 meters which is covered in barely 10-20 seconds.
After leaving the arena, they go to a barricaded collection area of about 44,000 sq. ft. where experienced herders await the owners. Owners follow the bulls from the vaadi into the collection arena, this takes about 5-10 minutes. Once they enter, the herders help the owners rope in the bulls and take them out of the collection arena. 1-2 bulls will refuse to be roped and charge at everyone, some of them jump out of the collection area and make a run for it. Most of them head in the direction of their villages. There is the occasional injury due to the bulls not being roped. ‘
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