Monthly Archives: September 2013


Naath Dwara means ‘Gateway to the Lord, Sri Krishna or Sri Naathji’. Dwaar meaning gateway and Nath meaning the Lord, this divine form of Lord Krishna is most riveting, ornate and spectacular.

Naath Dwara is a small quintessential town in Rajasthan state of Western India. It is about 48km from the city of Lakes, Udaipur.  The town per se is dirty and wears a rather dilapidated, unkempt look but as one nears the temple precinct the narrow lanes become invisible to the devotee and the whole focus is dramatically shifted to the temple and the resplendent beauty of the Lord Sri Naathji.

This is the only Idol of the Lord dating back to the 14th Century, a 7 year old infant incarnation of Krishna. The idol was originally worshipped at Mathura, the birth place of Lord Krishna. It is believed that during the reign of Aurangzeb fanatic Muslims were very intent on demolishing temples and annihilating all Hindu presence. Fearing the destruction of the Temple, the idol was originally shifted in 1672 from Goverdhan Hill, Mathura along the Yamuna River and retained at Agra for about six months. Later the Lord found His final abode in Nathdwara on the banks of Banas River in Rajsamand District, Rajasthan.

It is also believed that Nathdwara Temple was built in the 17th century at the exact spot ordained by Srinathji himself. When the Idol of Lord Krishna was being transferred to a safer place from Vrindavan to protect it from the anti-Hindu, iconoclastic vandalism of the Mughal ruler Aurangzeb; when it reached the spot at village Sinhad or sihad, the wheels of the bullock cart sank ankle –deep in mud and refused to budge. The then present priest concluded that this was the place The Lord chose as his future abode and thus casino online the present was built under the protection and supervision of the then Maharaja Raj Singh of Mewar. Since it was His Mansion or Abode, this temple is also referred to as “Haveli of Srinathji.” It is said that the Lord took 32 months to complete this journey from Agra to Mewar!

This temple, also known as Nandalya, is designed in the lines of Nanada Maharaja’s (Krishna’s Father) temple in Vrindavan. A Kalash (the five metal pot) is on the top of the temple and is adorned with casino online Sudarshana chakra along with 7 different flags.  The 7 flags are representative of Lord’s sakhis. Since this is also a haveli, typically like a palace this temple also has many rooms. Now each room is meant for a different purpose and the devotee crosses all these rooms before having the actual darshan of the Lord. The rooms are Doodh Ghar- where the milk for the lord is offered and stored; phool ghar- where flowers can be offered and are stored, likewise the Beetel ghar for Pedha ghar for sweet meats, mishri ghar for sugar and Rasoi ghar which is the Lords functional kitchen to name a few! There is a jewellery house, a kharcha Bhandaar or a treasury a Baithak or a drawing room and also an Ashwashala, a room for chariot.

The festive air and the elaborate rituals surrounding the worship of the idol, the white walls on the inside are covered with modern paintings, the Pichwai style painting among others; make the pilgrimage to this temple site worthwhile. The aroma of flowers wafts through the minute one step inside. The temple employs about 1000 people who work dedicatedly. The lord is eternally sparkling, bejewelled and well dressed in royal splendour another unique feature of this temple. Drums and trumpets go ablaze announcing the Darshan timings and the lord’s attendants wear the attire worn during the past era.

Shrinathji, as this place is popularly known after the presiding deity, is a significant vaishnavite shrine pertaining to the Pushti Marg or the Vallabh sampradaya or the Shuddha advaita founded by Vallabha Acharaya. Vitthal Nathji, son of Vallabhacharya institutionalised the worship of Shrinathji at Nathdwara. Devotees visiting this shrine must be prepared for a long wait if they are unaware of the timings; the first Darshan is at 5:30 am.

Srinathji temple has 2 ancillary temples (Madan mohan and Navneet Priya) within the same compound. The main idol is made of marble and depicts the lord lifting the Goverdhana hill on his little finger. One can also see the image of a cow, snake a lion and 2 peacocks carved by the side of the Lord’s head.

Beginning at 5:30 am the temple has 8 darshans in a day; each lasting an hour. Collectively called Ashtaya, individually they are  Mangala, shrigar, Gwal, Rajbhog, Uthhapan, Bhog, Aarati and Shayan.  The divine manifestation of the Lord synchronises with the name of the darshan and the reason why the Lord manifests thus is explained.

Holi is celebrated with great fanfare here and the other important occasions are Diwali, Janmashthami and Annakuta (worshipping the Goverdhana Hill) festival. Rose festival in April is another festivity worth being a part of in Nath Dwara.  Thus, October November and March April become the ideal times to visit this holy place.

Realisation Through Meditation

The final goal or desire of every spiritual aspirant is Liberation. Intense longing to be free from the bondage of delusion and ignorance by seeking self – knowledge is the ardent desire of every true seeker.

Verse #82 of Vivekachudami states thus:

Sanskrit verse:

मोक्षस्य कान्क्षा यदि वै तवास्ति

त्यजात्तिदूराद्विषयान्विषं यथा


प्रशान्तिदान्तीर्भज नित्यमादरात् ॥


English conversion:

mokShasya kaankShaa yadi vai tavaasti

tyajaattidUraadviShayaanviShaM yathaa


prashaanthidaantIrbhaja nityamaadaraat ||


Word meaning:

मोक्षस्य of liberation कान्क्षा desire यदि if वै indeed तव yours अस्ति exists/is

त्यज give upअत्तिदूरात् from a god distance विषयान् sense objects विषं poison यथा like

पीयूषवत् like nectar तोष contentment दया compassionक्षमा forgiveness आर्जवं straight forwardness

प्रशान्तिः calmness/serenity दान्तिः Self- control भज cultivate नित्यम् daily आदरात् religiously

The meaning is:

If indeed you have a craving for liberation, avoid sense-objects from a distance as if they were poison; and with respectful reverence, daily cultivate the nectarine virtues of contentment, compassion, forgiveness, straightforwardness, calmness, and self-control.

The first word or the beginning of the verse itself is with an ‘if’ questioning the true intent of the aspirant.  This makes it amply clear that the goal is very person dependent and the intensity to achieve the goal also varies accordingly. If one is content with life and the material possessions one is surrounded by then this short lived happiness linked with the wealth amassed will be good enough and the aspiration for anything further, deeper and long lasting happiness will never arise. For such a person self– realization or liberation will be a mere whim or a myth; unattainable in this life time. Thus, they will never venture on such a futile struggle nor believe in aiming for this so called goal of liberation. They will continue to pray, perform rituals and be content living the day to day life amidst the roller coaster ride of emotions, relations and ephemeral pains, pleasures of life. Hence, the operative word for self-realisation is ‘if’ the seeker so desires.  As a corollary we can also say the absence of the desire for self- realisation keeps the aspirant in the vicious circle of rituals and at the kinder garden level of spiritual path. God is a mere means to an end and incessant prayers are made and boons are sought unto death. In such a phase God becomes a means to achieving the worldly pleasures and possessions; this is not wrong at all, yet the true seeker needs to out-grow this phase and move above the kinder garden level.

The present state of the universe verily proves that most of us go through this phase only and are content living and leaving this worldly life desiring nothing more.  At times a seeker grows restless; fathoms that everything worldly either phases out or inevitably leads to pain. The inquisitive mind of such a person grows further longing to seek the permanent happiness or a state of constancy.  The true nature of everything external is that whatever comes has to depart; becomes clear to such inquisitive aspirant and the search for a permanent object leading to lasting happiness begins. The leaning towards God is now treating God as the End and He becomes the object of permanent happiness. It also becomes evident that at His feet alone can happiness be attained and that too if He so wills, by His grace alone can this happen.  This can be treated as the second phase or the under graduate school level on the spiritual path.

Gradually with time and better understanding the student learns to look beyond all this or look within for everything. The realisation that God is one, and God is in everyone begins to dawn. The Hindu philosophy says: ‘There is only God’. Look in any direction or look within, one sees God and God alone. Thus, the student now is eager to become one with Him or understanding the simple truth that God alone is, the aspirant has finally enrolled for the doctorate course on the spiritual adventure.

Sri Ramakrishna Paramahamsa was once asked which stage were the best and what a seeker should aspire for to which he lucidly explained thus:  “The levels are accepted by the human mind according to the stages of development and its progress….. Finally, when the man reaches the ultimate limit of spiritual progress with the help of sadhana, he experiences the Nirguna nature of the Divine Mother and remains in oneness with Her. All the ideas, such as you and I, subject and object, bondage and liberation, vice and virtue, merit and demerit are then all merged in the One” (Tattvabodh: Insights into Vedanta)

Swami Vivekananda concludes the experiences of Sri Ramakrishna in this manner: “We have seen that it began with the Personal, the extra – cosmic god. It went from the external to the internal cosmic body, God immanent in the universe, and ended in identifying the soul itself with that God, and making one Soul, a unit of all these various manifestations in the universe. This is the last word of the Vedas. It begins with dualism, goes through a qualified monism and ends in perfect monism.”

Thus, self -realization remains the most cherished yet the most elusive real goal of human life. Look within and see Him who is inside; waiting with bated breath for the aspirant to open the doors of the heart and listen to the meek voice of the soul.   Meditation is one simple way which enables the seeker to silence the clamour on the outside and listen to oneself.  Meditation silences the outside noise, stills the mind; closes the physical eyes and opens the heart to merge with the One Divine who has been waiting patiently in the innermost recess of our heart.

Meditation is usually sought only by a seeker who has crossed the kinder garden phase explained above and so the glitter of the outside world holds little or no charm for such an aspirant who wishes to seriously practice meditation.  Having crossed the first stage the keenness to reach for the ultimate truth and realise oneself is strong and sadhana is taken up earnestly and zestfully.

Let us elucidate the advantages of constant practice of meditation and see how it inches the seeker closer to the real goal of self-realisation.  The most practical and common advantage seen with continued practice of meditation is better focus and increased concentration.  This is one key reason why meditation is being advocated in schools and colleges too nowadays. The end result of meditation for students is more focus, fewer distractions thus work less but work smart and come out with flying colours.  Continuous abhyaas or practice of meditation increases the alertness or awareness of the person.

Amongst the five sense organs, eyes play the maximum mischief and make the mind wander. The other senses seek the help of eyes and augment the sensation or the essence of the emotion attached to the sensory objects on the outside world. The fundamental change that happens with practising mediation is we close our eyes! So the outside world plays havoc only to the extent the imaginations runs riot, after that the mind is forced to look deep inside and seek what is within. With practice even the mind stills itself and begins to seek answers from the heart. The thoughts soon are like a wedding procession and the mind watches them go by, not following them or reacting to them. So they are forced to leave and fail to disturb the mind over a period of time.

Meditation done at the same time and same place daily attunes the mind and prepares it to still itself even before the online casino australia person actually sits for meditation. It is like preparing for prayer and ritualistic Puja, where the person gears up and prepares for puja. We bathe, pluck flowers, prepare the Prasad to offer to the Lord, pour oil, and place the wick to light the lamp and finally chant our daily prayers with a heart full of love and devotion. Similarly, same place and same time help the mind to prepare itself to connect with the heart, treat thoughts as uninvited guests and listen to what the heart or the Divine one within is trying to say.

Meditation practiced religiously clear the cobwebs of the mind and enables clearer thinking and discrimination. Mind is like the spider caught in its own web and the more it tries to escape the web of thoughts and confusions the more tightly it seems to get gripped in these malicious, detrimental thoughts and wishes. Meditation clears these cobwebs every day, the spidery mind is not given a chance to give strength to its web of thoughts and thinking becomes clear, practical and dispassionate over a period of time.

Meditation helps rein the cantering mind and forces it to still, observe and in a way learn to be the observer. This third party attitude imbibed over a period of time helps in becoming the seer of one self too.  The mind dispassionately sees and discriminates the right conduct and thinking of the very individual.  This develops ‘viveka’ or wisdom and the right path, action and words all begin to come naturally. Meditation begins like walking uphill through a dense fog and persistent abhyaas results in clearing the fog with the sun piercing through, spreading light enabling clear vision.

This whirlpool like mind twirls ceaselessly and drags it through unwanted mires and tendencies; glossing the heart with layers of grime and weeds entangled mercilessly. Meditation helps cut through these weeds, and still the raging ocean of thoughts and tendencies and the inner core of the heart become visible to the aspirant. The true nature can be seen and work towards change and betterment begins. Thus self- awareness starts and self-realization becomes the true goal of the seeker.

To become true individuals we practice meditation and the first step in this direction is approaching a Guru. Without mentioning the role and need for Guru the whole understanding of this spiritual quest will be incomplete. Self-Realization is impossible without the Blessings of a realized Guru. Swami Vivekananda sought umbrage under Shri Ramakrishna Paramahamsa and never had to look elsewhere.  His guru steered him through the path that leads to enlightenment and merger with God. For self -Realisation one has to approach a Guru, because a Guru is the gateway to God. Saint Kabir himself was a realized soul at the tender age of 12, yet he needed the guidance and blessings of Guru Ramdas to finally merge with God. Self- realisation is like a Himalayan climb full of avalanches and pitfalls a slippery, sinuous and tedious uphill adventure.

Guru is the guide or Sherpa who leads you up to the summit and then let goes of your hand so that you can follow your heart and make your own road through the last leg of the journey. A Sherpa takes the mountaineer through lesser dangerous terrain, leading the way and also removing the hurdles and road blocks. When the summit comes within sight the Sherpa hands over the torch to the mountaineer and he/she has to reach the top alone. Similar is the role of a Guru in the life of a spiritual aspirant.  Every spiritual aspirant is like an unlit candle with the potential to exude light. The guru lights the candle of wisdom, dispels the darkness in the life of the aspirant, encouraging ‘viveka’ or discrimination.

During the initial stages or the formative years the guru holds the hand and leads the aspirant; spoon feeding the student. With time the seed is nurtured and as strong roots develop the tree is soon ready to stand strong on its own and also become a fruit bearing tree. Until such a time comes the presence of the Guru is imperative in the aspirant’s life.

To conclude, the willingness has to be the aspirant’s; the ardent desire to seek the inner truth and connect with oneself has to come from the aspirant. When the desire is true and strong the Guru appears automatically, lights the lamp of wisdom and leads the aspirant towards ‘viveka’ through meditation and inner search. Thus with time, diligent practice and Guru’s blessings Self – realisation becomes a verity within reach and attainable by the aspirant.