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57-481: Barbarika was the grandson of Bhima , a prominent figure in the Mahabharata, and the son of Ghatotkacha . He was a formidable warrior known for his invincibility and was in possession of three powerful arrows that could guarantee victory in any battle. The three arrows had special powers: the first one would mark all the things Barbarika wanted to destroy, the second would mark all the things he wanted to save, and

114-676: A central place in early Mahāyāna, also because they "may have given access to fresh revelations and inspiration". Indian Mahāyāna traditions refer to numerous forms of samādhi , for example, Section 21 of the Mahavyutpatti records 118 distinct forms of samādhi and the Samadhiraja Sutra has as its main theme a samādhi called 'the samādhi that is manifested as the sameness of the essential nature of all dharma s' ( sarva-dharma-svabhavā-samatā-vipañcita-samādhi ). Buddhist Pali texts describe three kinds of samādhi which

171-493: A dream where he was inspired to build a temple and install the head therein. Subsequently, a temple was built and the idol was installed on the 11th day of the Shukla Paksha (bright half) of the month of Phalgun . There is another, only slightly different version of this legend. Roopsingh Chauhan was the ruler of Khatu. His wife, Narmada Kanwar, once had a dream in which the deity instructed her to take his image out of

228-417: A gross level the breath is equal in both nostrils, and on the subtle level pranic flow in ida and pingala nadis is balanced. This is called the sushumna breath because the residual prana of the sushuma, the kundalini , flows in sushumna nadi, causing sattva guna to dominate. "It creates a feeling of peace. That peace is ānanda". In sānanda samādhi the experience of that ānanda, that sattvic flow,

285-528: A meditation object: Etymologies for sam - ā - dhā include: Particular Hindu/yoga interpretations include: Common Chinese terms for samādhi include the transliterations sanmei (三昧) and sanmodi (三摩地 or 三摩提), as well as the translation of the term literally as ding (定 "stability"). Kumarajiva 's translations typically use sanmei (三昧), while the translations of Xuanzang tend to use ding (定 "stability"). The Chinese Buddhist canon includes these, as well as other translations and transliterations of

342-512: A new interpretation. Kalupahana also argues that the Buddha "reverted to the meditational practices" he had learned from Alara Kalama and Uddaka Ramaputta. In the sutras, jhāna is entered when one 'sits down cross-legged and establishes mindfulness'. According to Buddhist tradition, it may be supported by ānāpānasati , mindfulness of breathing, a core meditative practice which can be found in almost all schools of Buddhism. The Suttapiṭaka and

399-500: A single process that leads to awakening. She concludes that "the fourth jhāna is the optimal experiential event for the utter de-conditioning of unwholesome tendencies of mind and for the transformation of deep epistemological structures. This is because one embodies and actualizes an awakened awareness of experience." The earliest extant Indian Mahāyāna texts emphasize ascetic practices, forest-dwelling, and states of meditative oneness, i.e. samādhi . These practices seem to have occupied

456-487: A six-stage model, explicitly rejecting Vacaspati Misra's model. Vijnana Bikshu regards joy ( ānanda ) as a state that arises when the mind passes beyond the vicara stage. Whicher agrees that ānanda is not a separate stage of samādhi . According to Whicher, Patanjali's own view seems to be that nirvicara-samādhi is the highest form of cognitive ecstasy. According to Sarasvati Buhrman, " Babaji once explained that when people feel blissful sensations during sādhanā , on

513-450: A state of equanimity and mindfulness , in which one keeps access to the senses in a mindful way, avoiding primary responses to the sense-impressions. The origins of the practice of dhyāna are a matter of dispute. According to Crangle, the development of meditative practices in ancient India was a complex interplay between Vedic and non-Vedic traditions. According to Bronkhorst, the four rūpa jhāna may be an original contribution of

570-442: Is "Samma Samadhi" (Right Concentration), and only the first four Jhanas are considered "Right Concentration". When all the jhanas are mentioned, the emphasis is on the "Cessation of Feelings and Perceptions" rather than stopping short at the "Dimension of Neither Perception nor Non-Perception". According to Gunaratana , the term ' samādhi ' derives from the roots ' sam-ā-dhā ', which means 'to collect' or 'bring together', and thus it

627-536: Is a state of meditative consciousness. In many Indian religious traditions, the cultivation of Samādhi through various meditation methods is essential for the attainment of spiritual liberation (known variously as nirvana , moksha ). In Buddhism, it is the last of the eight elements of the Noble Eightfold Path . In the Ashtanga Yoga tradition, it is the eighth and final limb identified in

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684-473: Is also interpreted as the identification with the Absolute: Various interpretations for the term's etymology are possible, either with the root sam ("to bring together") or sama ( "the same, equalized, the convergence of two distinct things"). According to Dan Lusthaus , samadhi refers to either bringing to consciousness the samskaras ("buried latencies"), or meditative concentration on

741-591: Is also open throughout the 4-day Phalgun Mela . The ritual of the Nishaan yatra is one of the most remarkable yatra of Khatu Shyam. Lakhs of devotees come every year to be a part of the yatra. The devotees carry a sacred flag throughout the yatra to offer to the lord. The flag signifies the devotion and love of devotees. The devotees travel by foot with the flag to the temple of Khatu Shyam. People usually start their journey from Rengus to Khatu. Throughout this ritual, people chant prayers, dance, and sing bhajans. During

798-435: Is an open space in front of the entrance gate of the temple. The Shyam Bagicha is a garden near the temple from where picked flowers are to be offered to the deity. The Samadhi of Aloo Singh, a great devotee, is located within the garden. The "Shyam Kund" is a holy pond near the temple from where the 'Sheesh' of baba shyam came out. In this kund devotees take bath and do worship of khatu naresh. The Gopinath temple lies to

855-469: Is architecturally rich. Lime mortar, marble and tiles have been used in constructing the structure. The shutters of the sanctum sanctorum are covered with gold sheet. Outside is the prayer hall, named Jagmohan . The hall is large in size (measuring 12.3 m x 4.7 m) and its walls are elaborately painted, depicting mythological scenes. The entrance gate and exit gate are made of marble; their brackets are also of marble and feature ornamental floral designs. There

912-420: Is controversial, but it seems to me that the third and fourth jhanas are thus quite unlike the second." Alexander Wynne states that the dhyana -scheme is poorly understood. According to Wynne, words expressing the inculcation of awareness, such as sati , sampajāno , and upekkhā , are mistranslated or understood as particular factors of meditative states, whereas they refer to a particular way of perceiving

969-402: Is generally translated as "concentration." In the early Buddhist texts, samādhi is also associated with the term samatha (calm abiding). In the commentarial tradition, samādhi is defined as ekaggata , one-pointedness of mind ( Cittass'ekaggatā ). Buddhagosa defines samādhi as "the centering of consciousness and consciousness concomitants evenly and rightly on a single object [...]

1026-552: Is retained in Zen and Dzogchen. The stock description of the jhānas , with traditional and alternative interpretations, is as follows: Appended to the jhana -scheme are four meditative states, referred to in the early texts as arupas or as āyatana . They are sometimes mentioned in sequence after the first four jhānas and thus came to be treated by later exegetes as jhānas. The immaterial are related to, or derived from, yogic meditation, and aim more specific at concentration, while

1083-405: Is untainted by any other vrittis , or thoughts, save the awareness of the pleasure of receiving that bliss". According to Maehle, asamprajñata samādhi (also called nirvikalpa samādhi and nirbija samādhi ) leads to knowledge of purusha or consciousness, the subtlest element. Heinrich Zimmer distinguishes nirvikalpa samādhi from other states as follows: Nirvikalpa samādhi , on

1140-611: Is worshipped as Baliyadev . Barbarika/ Belarsen was a grandson of Bhima (second of the Pandava brothers), and the son of Ghatotkacha. Ghatotkacha was the son of Bhima and Hidimbi . He learnt the art of warfare from his mother Ahilāvati who was also known as Mauravi (daughter of Mura). The gods ( ashtadeva ) gave him the three infallible arrows. Samadhi Samādhi ( Pali and Sanskrit : समाधि ), in Hinduism , Buddhism , Jainism , Sikhism and yogic schools,

1197-539: The Yoga Sutras of Patanjali . In Jain meditation , samadhi is considered one of the last stages of the practice just prior to liberation. In the oldest Buddhist sutras , on which several contemporary western Theravada teachers rely, it refers to the development of an investigative and luminous mind that is equanimous and mindful. In the yogic traditions and the Buddhist commentarial tradition, on which

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1254-625: The Agama s describe four stages of rūpa jhāna . Rūpa refers to the material realm, in a neutral stance, as different from the kāma -realm (lust, desire) and the arūpa -realm (non-material realm). While interpreted in the Theravada-tradition as describing a deepening concentration and one-pointedness, originally the jhānas seem to describe a development from investigating body and mind and abandoning unwholesome states , to perfected equanimity and watchfulness, an understanding which

1311-663: The Institute of Noetic Sciences , has compared the experience of seeing the earth from space, also known as the overview effect , to savikalpa samādhi . According to Ian Whicher, the status of ānanda and āsmitā in Patanjali's system is a matter of dispute. According to Maehle, the first two constituents, deliberation and reflection, form the basis of the various types of samāpatti . According to Feuerstein: "Joy" and "I-am-ness" [...] must be regarded as accompanying phenomena of every cognitive [ecstasy]. The explanations of

1368-633: The Rinzai school of Zen stress sudden insight, while the Sōtō school of Zen lays more emphasis on shikantaza , training awareness of the stream of thoughts, allowing them to arise and pass away without interference. Historically, many traditional Japanese arts were developed or refined to attain samādhi , including incense appreciation (香道, kodō ), flower arranging (華道, kadō ), the tea ceremony (茶道, sadō ), calligraphy (書道, shodō ), and martial arts such as archery (弓道, kyūdō ). The Japanese character 道 means

1425-427: The jhanas proper are related to the cultivation of the mind. The state of complete dwelling in emptiness is reached when the eighth jhāna is transcended. The four arupas are: Although the "Dimension of Nothingness" and the "Dimension of Neither Perception nor Non-Perception" are included in the list of nine jhanas attributed to the Buddha, they are not included in the Noble Eightfold Path . Noble Path number eight

1482-481: The jhānas and the contemporary criticisms of the commentarial interpretation. Based on this research, and her own experience as a senior meditation-teacher, she gives a reconstructed account of the original meaning of the dhyanas . She argues that the four jhānas are the outcome of both calming the mind and developing insight into the nature of experience and cannot not be seen in the suttas as two distinct and separated meditation techniques, but as integral dimensions of

1539-522: The Buddha to the religious landscape of India, which formed an alternative to the painful ascetic practices of the Jains, while the arūpa jhāna were incorporated from non-Buddhist ascetic traditions. Alexander Wynne argues that dhyāna was incorporated from Brahmanical practices, in the Nikayas ascribed to Alara Kalama and Uddaka Ramaputta. These practices were paired to mindfulness and insight , and given

1596-606: The Burmese Vipassana movement and the Thai Forest tradition rely, it is interpreted as a meditative absorption or trance attained by the practice of dhyāna . Samadhi may refer to a broad range of states. A common understanding regards samadhi as meditative absorption: In a Buddhist context, a more nuanced understanding sees samadhi as a state of intensified awareness and investigation of bodily and mental objects or experiences: In Hinduism, samadhi

1653-721: The Mahabharata. In Nepal , Kirati king Yalambar is believed to be the Barbarik of Mahabharata, son of Ghatotkach and grandson of Bheem. Legend credits him with meeting Indra, the lord of heaven, who ventured into the Valley in human guise, while natives of the Kathmandu Valley portray him as Akash Bhairav . In Rajasthan , Barbarika is worshipped as Khatu Shyam in Khatu Shyam Temple , and in Gujarat , he

1710-520: The Pali canon, but explicitly enumerated in the Visuddhimagga, such as mindfulness of breathing ( ānāpānasati ) and loving kindness ( mettā ). While the Theravada-tradition interprets dhyana as one-pointed concentration, this interpretation has become a matter of debate. According to Richard Gombrich, the sequence of the four rupa-jhanas describes two different cognitive states: "I know this

1767-547: The Spirit as the object of meditation all become one. The separate wave of the soul meditating in the ocean of Spirit becomes merged with the Spirit. The soul does not lose its identity, but only expands into Spirit. In savikalpa samādhi the mind is conscious only of the Spirit within; it is not conscious of the exterior world. The body is in a trancelike state, but the consciousness is fully perceptive of its blissful experience within. Apollo 14 astronaut Edgar Mitchell , founder of

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1824-568: The classical commentators on this point appear to be foreign to Patanjali's hierarchy of [ecstatic] states, and it seems unlikely that ānanda and asmita should constitute independent levels of samādhi . Ian Whicher disagrees with Feuerstein, seeing ānanda and asmitā as later stages of nirvicara-samāpatti . Whicher refers to Vācaspati Miśra (900–980 CE), the founder of the Bhāmatī Advaita Vedanta who proposes eight types of samāpatti : Vijnana Bikshu (c. 1550–1600) proposes

1881-480: The commentarial tradition identify as the 'gates of liberation ' ( vimokṣamukha ): According to Polak, these are alternative descriptions of the four dhyanas, describing the cognitive aspects instead of the bodily aspects. According to Polak, in the final stages of dhyana no ideation of experience takes place, and no signs are grasped ( animitta samādhi ), which means that the concentrated attention cannot be directed ( appaṇihita samādhi ) towards those signs, and only

1938-406: The dichotomy of being and non-being. 'Aimlessness', also translated as 'uncommittedness' or 'wishlessness' ( Chinese wúyuàn 無願 , lit.   ' non-wishing ' , or wúzuò 無作 , lit.   ' non-arising ' ), literally means 'placing nothing in front'. According to Dan Lusthaus, aimlessness-samadhi is characterised by a lack of aims or plans for the future and no desire for

1995-401: The earth. The indicated place (now known as Shyam Kund ) was then dug up. Sure enough, it yielded the idol, which was duly enshrined in the temple. The original temple was built in 1027 AD by Roopsingh Chauhan, after his wife Narmada Kanwar, saw dream about the buried idol. The place where the idol was dug out from is called Shyam Kund. In 1720 AD, a nobleman known as Diwan Abhaisingh renovated

2052-471: The mark of the spear on the Lingam. Khatushyam main temple is located at Khatu Town about 80 km from Jaipur. Devotees are requested to take route via Reengus. The Public Trust that has charge of the temple is registered under registration No. 3/86. A 7-member committee oversees the management of the temple. Shyam Mandir Committee manages and organizes the festivals and other important events every year in

2109-406: The object of meditation. Samādhi is of two kinds, with and without support of an object of meditation: According to Paramahansa Yogananda , in this state one lets go of the ego and becomes aware of Spirit beyond creation. The soul is then able to absorb the fire of Spirit-Wisdom that "roasts" or destroys the seeds of body-bound inclinations. The soul as the meditator, its state of meditation, and

2166-434: The objects of perception. According to Nagarjuna, aimlessness-samadhi is the samādhi in which one does not search for any kind of existence ( bhāva ), letting go of aims or wishes ( praṇidhāna ) regarding conditioned phenomena and not producing the three poisons (namely, passion, aggression, and ignorance) towards them in the future. According to Nagarjuna, emptiness-samadhi is the samādhi in which one recognises that

2223-423: The old temple, at the behest of the then ruler of Marwar . The temple took its present shape at this time and the idol was enshrined in the sanctum sanctorum . The idol is made of rare stone. Khatushyam is the family deity of many families. Another temple is located at Lambha , Ahmedabad , Gujarat. People bring their newly born children to have blessings of Khatushyam. Here he is known as Baliya Dev. The temple

2280-505: The other hand, absorption without self-consciousness, is a mergence of the mental activity ( cittavṛtti ) in the Self, to such a degree, or in such a way, that the distinction ( vikalpa ) of knower, act of knowing, and object known becomes dissolved — as waves vanish in water, and as foam vanishes into the sea. Swami Sivananda describes nirbija samādhi (lit. "samādhi" without seeds) as follows: "Without seeds or Samskaras [...] All

2337-543: The perception of the six senses remains, without a notion of "self" ( suññata samādhi ). In the Chinese Buddhist tradition these are called the 'three doors of liberation' ( sān jiětuō mén , 三解脫門 ): These three are not always cited in the same order. Nagarjuna , a Madhyamaka Buddhist scholar, in his Maha-prajnaparamita-sastra , listed apraṇihita before ānimitta in his first explanation on these "three samādhi ", but in later listings and explanations in

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2394-405: The phalgun mela, most people join the yatra. Devotees enjoy this experience as it builds up their faith and spirituality. Barbarika Barbarika ( Barbarīka ) in Hinduism is the son of Ghatotkacha (son of Bhima) and Princess Maurvi , daughter of Daitya Moora, though other references state that he was a warrior from the south. He is a folk character and is not attested in

2451-520: The promise to his mother, assuming he would join the Pandavas, who had a smaller army compared to the Kauravas. However, Krishna explained the paradox: Barbarik's presence would automatically tilt the balance, making his chosen side the victors. This would contradict his promise, as he would continually have to switch sides to keep his vow, ultimately leaving him as the last man standing. Distressed by

2508-461: The realization of his promise's consequences, Barbarik was puzzled. Krishna then presented a solution. According to tradition, the bravest warrior's head had to sanctify the battlefield. To prevent total destruction, Barbarik sacrificed his head for the cause, and the war commenced with his act of honor. Many years after Kali Yuga started, the head was found buried in the village of Khatoo ( Sikar district ) in present-day Rajasthan . The location

2565-543: The same work reverted to the more common order. Others, such as Thích Nhất Hạnh , a Thien Buddhist teacher, list apraṇihita as the third after śūnyatā and ānimitta . Nagarjuna lists these three kinds of samādhi among the qualities of the bodhisattva . According to Nagarjuna, signlessness-samadhi is the samādhi in which one recognises all dharmas are free of signs ( ānimitta ). According to Thích Nhất Hạnh, "signs" refer to appearances or form, likening signlessness samadhi to not being fooled by appearances, such as

2622-509: The seeds or impressions are burnt by the fire of knowledge [...] all the Samskaras and Vasanas which bring on rebirths are totally freed up. All Vrittis or mental modifications that arise from the mind-lake come under restraint. The five afflictions, viz., Avidya (ignorance), Asmita (egoism), Raga-dvesha (love and hatred) and Abhinivesha (clinging to life) are destroyed and the bonds of Karma are annihilated [...] It gives Moksha (deliverance from

2679-564: The sense objects. Several western teachers (Thanissaro Bhikkhu, Leigh Brazington, Richard Shankman) make a distinction between 'sutta-oriented' jhana and ' Visuddhimagga -oriented' jhāna . Thanissaro Bhikkhu has repeatedly argued that the Pali Canon and the Visuddhimagga give different descriptions of the jhanas, regarding the Visuddhimagga -description to be incorrect. Keren Arbel has conducted extensive research on

2736-666: The south-east of the main temple. The Gaurishankar temple also lies nearby. There is an interesting tale associated with the Gaurishankar temple. It is said that some soldiers of the Mughal emperor Aurangzeb wanted to destroy this temple. They attacked the Shiva lingam enshrined within this temple with their spears. Immediately, fountains of blood appeared from the Shiva Lingam. The soldiers ran away, terrified. One can still see

2793-540: The state in virtue of which consciousness and its concomitants remain evenly and rightly on a single object, undistracted and unscattered". According to Buddhaghosa, the Theravada Pali texts mention four attainments of samādhi : According to Buddhaghosa, in his influential standard-work Visuddhimagga , samādhi is the "proximate cause" to the obtainment of wisdom . The Visuddhimagga describes 40 different objects for meditation, which are mentioned throughout

2850-400: The term. Samma-samadhi , "right samadhi ," is the last of the eight elements of the Noble Eightfold Path . When samadhi is developed, things are understood as they really are. Samma-samadhi is explicated as dhyana , which is traditionally interpreted as one-pointed concentration. Yet, in the stock formula of dhyāna samādhi is only mentioned in the second dhyana , to give way to

2907-471: The third arrow would simply destroy the targets that had been marked. When Barbarik learned that his grandfathers had marched into battle against the Kaurava princes, he left home to observe the conflict. He assured his mother that he would only intervene on behalf of the side that was losing. Meanwhile, Krishna, disguised, was surveying all the warriors to find out how long each thought they would need to end

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2964-695: The true natures of all dharmas are absolutely empty ( atyantaśūnya ), and that the five aggregates are not the self ( anātman ), do not belong to the self ( anātmya ), and are empty ( śūnya ) without self-nature . Indian dhyāna was translated as chán in Chinese, and zen in Japanese. Ideologically the Zen-tradition emphasizes prajñā and sudden insight , but in the actual practice prajñā and samādhi, or sudden insight and gradual cultivation, are paired to each other. Especially some lineages in

3021-585: The village. The major festival for which the trust is the most responsible body to organize the event is Fagotsava Mela. Involvement in the Prasad preparation, barricading, cleanliness, temporary arrangements, water facilities, electricity supply, arrangements of generators, decorations, sound system, preparation of barriers, video coverage, closed circuit T.V., etc. is being done by the trust. A number of Dharmashalas (charity lodges) are available for their comfortable stay. The temple timings are as follows: The temple

3078-479: The war if it were up to them. Bhishma estimated 20 days, Karna 24 days, Dronacharya 25 days, and Arjuna believed he could win in 28 days. When Krishna asked Barbarik the same question, Barbarik claimed he could conclude the war in just a minute. His reasoning was that his arrows could swiftly identify and strike down the targets, ensuring the safety of his allies and defeating his enemies quickly. Krishna inquired which side Barbarik intended to support. Barbarik recalled

3135-488: The way or the path and indicates that disciplined practice in the art is a path to samādhi . Traditional Samādhi is the eighth limb of the Yoga Sūtras, following the sixth and seventh limbs of dhāraṇā and dhyāna respectively. According to Taimni, dhāraṇā , dhyāna , and samādhi form a graded series: Samādhi is oneness with the object of meditation. There is no distinction between act of meditation and

3192-416: The wheel of births and deaths). With the advent of the knowledge of the Self, ignorance vanishes. With the disappearance of the root-cause, viz., ignorance, egoism, etc., also disappear". Ramana Maharshi distinguished between kevala nirvikalpa samadhi and sahaja nirvikalpa samādhi : Sahaja samadhi is a state in which a silent level within the subject is maintained along with (simultaneously with)

3249-499: Was obscured until well after the Kali Yuga period began. Then, on one occasion, milk started flowing spontaneously out of a cow's udder when she neared the burial spot. Amazed at this incident, the local villagers dug the place up and the buried head was revealed. The head was handed over to a Brahmin who worshipped it for many days, awaiting divine revelations as to what was to be done next. Roopsingh Chauhan, king of Khatu, then had

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