Friday, October 20, 2017

Death



   Death 



Death is an organic, integral part of life, and it is very friendly to life. Without it life cannot exist. Life exists because of death; death gives the background. Death is, in fact, a process of renewal. And death happens each moment. The moment you breathe in and the moment you breathe out, both happen. Breathing in, life happens; breathing out, death happens. That's why when a child is born the first thing he does is breathe in, then life starts. And when an old man is dying, the last thing he does is breathe out, then life departs. 


Breathing out is death, breathing in is life -- they are like two wheels of a bullock cart. You live by breathing in as much as you live by breathing out. The breathing out is part of breathing in. You cannot breathe in if you stop breathing out. You cannot live if you stop dying. The man who has understood what his life is allows death to happen; he welcomes it. He dies each moment and each moment he is resurrected. His cross and his resurrection are continually happening as a process. He dies to the past each moment and he is born again and again into the future.


Shiva and Vishnu


Shiva=Sits on snow-capped Mountains or in Caves
Vishnu=Reclines on Ocean of Milk or in Meadows & palace 

Shiva=Smeared with Ash; wears beads, Animal Skins & Skulls  
Vishnu=Anointed with the Sandal paste wears silk, gold & flowers ...

Shiva=Eyes Shut & Lips Serene 
Vishnu=Eyes Open and Lips curled in a Smile

Shiva=Associated with Ghosts & Bulls 
Vishnu=Associated with Cows, Women and Horses 

Shiva=Destroys Kama
Vishnu=Kama is the son of Vishnu & Laxmi

Shiva=Beheads brahma 
Vishnu=Gives birth to brahma 

Shiva=Has to be forced into Marriage 
Vishnu= Enjoys the company of Wives & Lovers


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OM



We can regenerate “ॐ” sound within ourself and resonate along with the universe. The energy created will be tremondous.

The “Chakras” are the seven main energy centers in the body. They are located along the Spine, starting at the base and running upwards to the crown of the head. The Chakras are described as “whirling disks of light”, and each Chakra radiates a specific color and energy. As each Chakra relates to specific spiritual, emotional, psychological and physical issues, the conscious awareness and the balancing of these energy centers lead to well-being.



1.Muladhara: base of the spine, at the perineum
2.Svadhistana: sacral plexus, genital area
3.Manipura: solar plexus, navel center
4.Anahata: cardiac plexus, heart center
5.Visshuddha: thoracic plexus, throat center
6.Ajna: pituitary center, eyebrow center
7.Sahasrara: crown of the head

Kundalini is an enormous reserve of untapped potential within each of us. At the base of the spine (Muladhara Chakra), subtler than the physical body, lies the Kundalini energy, or spiritual energy, in a latent form.

Yogic Power or perfection in Yoga is achieved by arousing this Supreme Force. After awakening this Kundalini Shakti, you have to take this Supreme Power upward, through the Sushumna Nadi by Yogic method, from Muladhara Chakra to the crown of the head (Sahasrara). Then you will get various Yogic powers. The six stages in Kundalini Awakening are:

1.Prana usually flow in Ida or Pingala
2.Prana is made to flow (causing balance) in Ida and Pingala
3.Prana is made to flow in Sushumna
4.Kundalini energy is awakened
5.Kundalini is lead upwards
6.Kundalini rises to Sahasrara

The ability to balance Ida and Pingala, and cause Prana to flow in Sushumna is the most essential preparation for Meditation and Kundalini Awakening. After the upward journey of Kundalini, coursing through the Sushumna channel and the chakras along the way, it is finally brought to the crown chakra, Sahasrara. This union is the Realization of the Absolute, and is the meaning of Yoga. An accomplished, Purnayogi in the path of Kundalini Yoga is in possession of eight major Siddhis, viz., Anima, Mahima, Laghima, Garima, Prapti, Prakamya, Vasitvam and Ishitvam.

1. Anima: The Yogi can become as minute as he pleases.

2. Mahima: This is the opposite of Anima. He can become as big as he likes. He can make his body assume a very large size. He can fill up the whole universe. He can assume a Virat Svarupa.

3. Laghima: He can make his body as light as cotton or feather. Vayustambhanam is done through this Siddhi. In Jalastambhanam also the power is exercised to a very small degree. The body is rendered light by Plavini Pranayama. The Yogi produces a diminution of his specific gravity by swallowing large draughts of air. The Yogi travels in the sky with the help of this Siddhi. He can travel thousands of miles in a minute.

4. Garima: This is the opposite of Laghima. In this the Yogi acquires an increase of specific gravity. He can make the body as heavy as a mountain by swallowing draughts of air.

5. Prapti: The Yogi standing on the earth can touch the highest things. He can touch the sun or the moon or the sky. Through this Siddhi the Yogi attains his desired objects and supernatural powers. He acquires the power of predicting future events, the power of clairvoyance, clairaudience, telepathy, thought-reading, etc. He can understand the languages of the beasts and birds. He can understand unknown languages also. He can cure all diseases.

6. Prakamya: He can dive into the water and can come out at any time he likes. The late Trilinga Swami of Benares used to live for six months underneath the Ganges. It is the process by which a Yogi makes himself invisible sometimes. By some writers it is defined to be the power of entering body of another (Parakaya Pravesh). Sri Sankara entered the body of Raja Amaruka of Benares. Tirumular in Southern India entered the body of a shepherd. Raja Vikramaditya also did this. It is also the power of keeping a youth-like appearance for any length of time. Raja Yayati had this power.

7. Vashitvam: This is the power of taming wild animals and bringing them under control. It is the power of mesmerising persons by the exercise of will and of making them obedient to one’s own wishes and orders. It is the restraint of passions and emotions. It is the power to bring men, women and the elements under subjection.


8. Ishitvam: It is the attainment of divine power. The Yogi becomes the Lord of the universe. The Yogi who has this power can restore life to the dead. Kabir, Tulsidas, Akalkot Swami and others had this power of bringing back life to the dead.

So, Start practicing from today and feel this enery in yourself because no one can explain beter then you can feel and it in yourself !!!


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KRISHNA



KRISHNA


Krishna’s is a Dynamic incarnation of Lord Vishnu.He is an Avatar, an Avatar is one who is attuned to the Supreme Consciousness from his very birth, Krishna’s incarnation brought about a profound and powerful influence upon Indian thought and life. There is no aspect of Indian Life, Culture and Civilisation which does not  receive his revitalising touch, India’s philosophy  and  religion, mysticism and poetry, painting and sculpture, music and dance articulated Krishna’s theme and thought, every aspect of Krishna’s life and deeds has a mystic symbolism indicating a sublime truth.

Krishna in snskrit means dark, Krishna stands for the inner – self, the Atman, the Atman is dark in the sense that it is unknown to man as long as he is involved in his terrestrial experiences, Man’s knowledge is limited to the realms of perceptions, emotions and thoughts, he gains these experiences through his three equipments of body, mind and intellect, he knows not Atman within, the body, mind and intellect by themselves are inert and insentiment, they constitute the material aspect of  man, the Atman is his spiritual bein, the Atman is the living principle in man which transforms his inert matter into a living being.


Krishna is blue in color and wears yellow clothes,blue color has been always associated with infinity, the sky appears blue, so does the Ocean, Yellow color represents earth, when Sand is introduced in  a colorless flame, the flame turns yellow, the blue form of Krishna clothed in yellow therefore suggets the Infinite Reality reduced to finite human being. The incarnation of Krishna represents the descent of God on earth, this idea of the limitless, formless Reality being consticted and resticted to a limited , human form is again suggested by Krishna’s birth in a prison. No sooner was Krishna born the prison doors miraculously flung open, the guards could not hold the child back, the child’s father, Vasudev carried him out of the prison in spite of the severe restrictions imposed on him, this episode is meant to convey that the infinite being can never be really restricted or limited to the human form, a God man is ever free and liberated, the Atman in man is limitless, only his body, mind and intellect are limited, finite,. These material equipments have a beginging and an end, they cannot restrict Atman, the Atman is eternal, all – pervading , infinite, Krishna represents Atman.


Krishna was born in Mathura, his uncle , Kamsa was tyrant, Kamsa imprisoned his father King Ugrasena, and usurped the throne of Mathura, he reigned over Mathura, his minister Chanura was equally wicked and cruel. Under the rule of these two tyrants Mathura suffered greatly from confusion and chaos, Krishna destroyed them both and restored peace and order in that land, the word, “ Madhuram” means  sweetness, the land of Mathura represents the personality of man, Man’s essential nature is his Atman. His real nature is ever sweet, peaceful and blissful, but when the evil forces of Ego and Egocentric desires usurp man’s personality he suffers from  stress and strain, worries and anxieties, he is agitaed and sorrowful, he looses his blissful nature, to regain the lost bliss, man has to destroy his ego and egocentric desires and establish his identity with his Supreme Self.


There is a Puranic story which speaks of Krishna Killing a mighty Serpent with many heads, it lived in a lake poisoning its water, the entire village suffered because of this serpent, Krishna jumped into the lake and began to crush down its heads, but  as he crushed them other heads sprung up in their place, Krishna ultimately crushed all the heads and killed the serpent, he danced on its crested head playing the flute, the wives of the Serpent paid homage to the Lord.


This again has an allegorical significance, the lake represents the mind, the Serpent and it many heads the ego and egocentric desires, the ego and egocentric desires poison the mind and make its world miserable, when man  turns his attention inward, when he contemplates and meditates upon his Atman(Krsna) he outgrows his ego and egocentric desires, thereafter he revels in the bliss of Realisation, the sense objects of the world become subservient to such a man. This is symbolised by the wives of the Serpent paying Homage to Krishna…


Krishna is often represented as playing a flute, the enchanting music emanating from the flute of the Lord is the bliss of Godhood enjoyed by the man of realisation, the flute is hollow but it can produe enchanting music, so too when man empties himself of his Vasanas and desires, the Divinity within him flows out with enchanting bliss, man has to give up all his claims upon his body, mind and intellect, give up all egocentric connections, all thoughts of “Mine” and “Thine” , rise  above them all and chant OM(Krsna), remove all sefishness from the flute of his body and fill it with the divine breath of OM..


The milkmaids of Vrundavan were called gopis, these gopis were enchanted by the divine music flowing out of Krishna’s flute, they danced in their ecstasy around Krishna, the dance of the gopis is known as Raas-leela, Krishna again represents the Atman, Pure Consciousness while gopis represents thoughts, Atman in man is the enlivening factor by which he beomes conscious of his thoughts, thoughts by themselves are insentiment, in the presence of Consciousness, thoughts gain sentiency or consciousness. Thoughts dance around the Atman as  it were, but the Atman is ever-immaculate. It is unaffected by the thoughts around it, so is  Krishna Pure, Immaculate, He remains detached and unaffected by the dance of gopis, losing this allegorical signifincance of the raas-leela much criticism has been leveled against Krishna’s association  with gopis. The gopis were in fact deeply devoted to Lord Krishna , they remembered Krishna throughout the day in all their obligatory duties while their minds were constantly attuned to the Lord, to dedicate oneself to a higher being and work in the world without ego and egocentric desires is Karma Yoga,. When man works in a spirit of Karma yoga he gets rid of his desires or vasanas, this idea is suggested by Krishna stealing the butter which the gopis, had churned and collected in their pots, the desire for realization of the Self alone remains, the last trace of desire gets eliminated by itself through single-pointed meditation upon the Lord, in Verse 66 of chapter 18 of the Bhagvad Gita the Lord gives man this assurance:

“Abondoning all dharmas, take refuge in me alone, I will liberate thee from all Sins, Grieve not”.

There is yet another beautiful incident in Krishna’s life indicating his absolute state of detachment, it served as an eye-opener to the wives of Krishna when they began to doubt his association with many gopis.


One day the great sage Durvasa camped with his many disciples on the opposite bank  of river Jamuna where Krishna live, Krishna’s wives saw the sage and prepared a lot of sweetmeats to take to him, in the evening when both the ladies with their trays of delicacies approached the river it was flooded, they could not cross over to the other bank to make the offerings to the sage, they returned and sought Krishna’s help, Krishna asked them to go back to the river-side and pray to Mother Jamuna(the rivers in India are defied as Goddess), , “if sage Durvasa is a nitya-upavasi please show us the way”, ‘Nitya’ meajs eternal , permanent, ‘Upavasi’ means one who fasts, so nitya –upavasi is one who is observing fast, the ladies did not understood the implication, they followed Krishna’s advice and prayed to Goddess Jamuna, the goddess granted their prayer and instantly the water subsided, they crossed over and offered the sweets to the sage, the sage ate every bit of the food and returned the empty trays, A Nitya-Upavasi!!!!


Krishna’s wives took the sage’s blessings and reached the river bank to return home, again the river was flooded preventing them from crossing over, this time they sought the help of Durvasa, the sage advised them to go back to the river bank and pray to goddess Jamuna, ”if Krishna is a Nitya Brahmachari, please shows us the way”, (Nitya Brahmachari means Permanent Celibate), the ladies followed the advice and prayed to the Jamuna, to their amazement the waters subsided forthwith enabling them to cross over to the bank.


The significance of this episode is obvious, Durvasa was totally free from mental attachment to any type of food, he had absolutely no desire or craving for them, eating to him is a ritual an obligatory function, such a person though eating eats not, a man of Perfect detachment “even though acting acts not”(BhagvadGita chapter IV, verse 20), Durvasa belonged to that rare category, he was ever mentally detached from food,. Hence he was called a nitya-upavasi, even he was eating like any other man.


The same Principle applies to Krishna, It is not man’s physical expression but his mental impression that determines his attachment or detachment to the world. Krishna’s association with the gopi’s does not in any way affect his total detachment, his mental resignation from them, he was ever maintaining an inward dispassion and disinterest even as he was closely associating with the gopi’s, his mind was ever in a state of celibacy, hence he was called nity-brahmachari…


In his childhood, Krishna is said to have eaten mud on an occasion, his mother Yasodha chided him, Krishna denied having eaten the mud, Yasodha would not take his word, she asked him to open his mouth, the child did so, Yasodha was wonderstruck to see the entire universe within the child’s mouth, this episode has a deep philosophical implication, Krishna is the Infinite, Omnipresent, Omnipotent Reality, the Reality alone exists, Nothing else does. The universe is nothing but the same Reality, though seen differently by men with limited vision, Yasodha was one of those who could not see the Supreme being in Krishna, she only saw her child in him, but in truth Krishna is that all-pervading Reality which includes the earth as well, the earth is a part of the Reality which Krishna is. Krishna therefore gave the right answer to his mother when denied eating mud (earth),how can Krishna(Reality) eat Mud(Reality)? Krishna was therefore speaking the truth, when Yasodha insisted on knowing the truth Krishna had to reveal it by opening his mouth and showing the universe in him..


Man’s essential nature is the Supreme Reality, the world is also nothing but Reality, Yet man finds the necessity to run after the world of objects for his pleasures, is this not an absurd situation-Reality in the form of man craving to enjoy Reality in the form of the world?? This absurdity of man’s pursuit is subtly implied when Krishna as a baby is show sucking his own big toe,.


Lord Krishna is also described as holding a staff in one hand and showing a symbol of wisdom (Gnana Mudra) with the other, a staff is used by a cowherd boy to drive the cattle to the pasture lands for grazing. The gnana mudra is a symbol made by holding the little, ring and middle fingers erect and bringing the index finger to touch the middle portion of the thumb. This again has a Philosophical meaning, Krishna represents the Atman in man, Atman is the Life-principle which enlivens his body, mind and intellect. Without the life spark man cannot act at all, all actions are possible because of the life spark, Actions broadly classified will fall under two distinct heads-actions, that are degrading and devolutionary and those that are elevating and evolutionary, Man can make use of the Atman to evolve or to devolve, Atman is neutral. It helps man to pursue whatever direction he wants, the first type of actions is indicated by Krishna holding the staff, the cattle represents the sense organs, the sense organs constantly feed upon the sense objects of the world, Eyes go to color and form, Ears go to sound, the Tongue to taste etc.,  The sense objects are the pastures for the sense organs, Man spends all his life driving his sense organs to their respective fields of enjoyment for sensual pleasures, he uses his Life-principle merely to indulge in sense gratification, that seems to be his main occupation in life..


The other type of actions, indicated by the gnana mudra leads man to Self-realisation , the index finger represents the Ego, it is the pointing finger which creates duality, plurality develops his ego by his association and identification with his body, mind and intellect, with his gross, subtle and casual bodies with his sattwa, rajas and tamas  gunas. This idea is indicated by the index finger remaining in contact with the other three fingers, the thumb represents the Atman by virtue of the vital role it plays in all actions, the index finger bending towards the thumb to from a circle shows the ego’s detachment from the three bodies or gunas and total surrender to the Atman. When man does that he reaches his Infinite state, the state of Self-realisation, this state of Infinitude is indicated by making a circle. The circle has no beginning or end, that which has no beginning or end is said to be infinite, Krishna gives the choice of action to man, that is spend his lifetime in merely gratifying his senses or to transcend the limitations of his body, mind and intellect and reach the state of Realisation. Krishna is mere witness, as skshi,he does not interfere with your course of life, unless you surrender to Him in totality,. 

In Bhagvad Gita Arjuna surrenders to Krishna completely and seeks his advice, Krishna gives him the entire philosophy of life in the eighteen chapters of the Gita and towards the end of the last chapter he declares to Arjuna,”I have declared the highest wisdom to you, reflect upon it and at as you choose to

 “ Shri Krsna Sarnam Mamm”

Bhagvatam and Mahabharata


Bhagvatam and Mahabharata
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The Bhagvatam and the Mahabharata presents two different Krsnas. The Bhagvata describes the first half of Krsna's life and Mahabharata the final half od Krsna's life. In the former, Krsna is a cowherd,who plays the flute and dances with the milkmaids. In the latter, Krsna is a Kingmaker, who establishes cities and rides chariots into battlefields. The Bhagvata is full of Innocence, adventure and romance. The Mahabharata is full of intrigue, politics and philosophy. In both, Krsna is associated with 16,108 womens. In the Bhagvata. these womens are simple Milkmaids(Gopi's) who love him uncinditionally and who engage with Him on purely emotional terms. In the Mahabharata, these womens are princess who also love him unconditionally, but they engage with Him in purely social terms. For the milkmaids(Gopi's) Krsna is the beloved, for the princess Krsna is husband.

The Mahabharata unfolds a world of men-- of warriors and priests. The Bhagvata is a world of women--lovers and mothers. Krsna has two mothers, His biological mother is Devaki who has to give Him up at birth so that He can be raised in secret in the village of cowherds away from the murderous hands of her brother,Kamsa, the dictator of Mathura, whom Krsna is destined to kill. Devaki belongs to Mathura, the city. Krsna is raised in village, Gokul,by Yasodha, wife of the cheif of cowherds. Most songs identify Krsna both as Devaki's son and as Yasodha's son. One is left to wonder if Krsna is Krsna because He is of noble birth or because of His humble upbringing; Is it nature or culture which defines Him?? One is also reminded that relationships can be forged not just by blood but also by Emotions..


The Mahabharata Krsna is associated with blood, the Bhagvata Krsna is associated with milk and butter. Butter is made b churning the cream of milk. Krsna loves butter, He pasters His mother Yasodha for it. He steals it from the diaries much to the exasperation of the milkmaids. For Vishnu who reclines on the Oean of Milk, this butter clearly represents the best that life has to offer. The butter is Sridevi, the deligth of the Material Existence. The butter is Radha, who loves unconditionally. The cow who gives this butter is the earth itself, Bhoodevi. This Bhoodvei begs for protection from kings who plinder and abuse her. And so the cowherd Krsna of the Bhagvata transforms into the charioteer Krsna of the Mahabharata, orchestrates the slaughter of kings who do not uphold dharma and nourishes the earth with their blood. Draupadi is the blood-seeking Bhoodevi abused by the Kauravas and betrayed by the Pandavas. Helpless, she seeks Krsna. Only by stepping out of the Bhagavata and entering the Mahabharata can Vishnu fulfill his role as Govinda, the guardian of the earth-cow.


Eventually, inevitably, society ages. And Vishnu's avatars cannot reverse or stem the decay. A time comes when Vishnu is too tired to fight, He needs to sleep. For that to happen, society must be dismantled, the final incarnations of Vishnu are associated not with preservation but with closure...

Comparison of Two Krsnas:


Krsna of Vrindavana: A Mischievous and romantic rake
Krsna of Dwarka: A shrewd strategist.

Krsna of Vrindavana: Appeals to the Heart
Krsna of Dwarka: Appeals to the Head

Krsna of Vrindavana: Rural setting
Krsna of Dwarka: Urban setting

Krsna of Vrindavana: Enchants cows witht the music of his flute.
Krsna of Dwarka: Controls horses with his whip

Krsna of Vrindavana: Lover of 16,108 Gopis
Krsna of Dwarka: Husband of 16,108 queens

Krsna of Vrindavana: Protects the village from natural calamitie,, such as forest fire and torrential rains and dangerous animal and venomous snake.
Krsna of Dwarka: Establishes cities and protects them from ambitious kings such as Jarasandha and Shalva

Krsna of Vrindavana: Leaves the village with a promise to return 
Krsna of Dwarka: Is cursed to die after witnessing the collapse of his city and death of his family

Krsna of Vrindavana: Associated with Milk and Romance
Krsna of Dwarka: Associated with blood and war

Krsna of Vrindavana: Radha is his heart beat
Krsna of Dwarka: Rukmini is his head queen.

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Your heart is the abode of God


Your heart is the abode of God...


Like a lotus turned downwards is the Heart,
a span below the neck and a span above the navel.
Know that heart to be the abode of God.
Surrounded by nerves, it hangs down like a lotus bud
At its end is a subtle nerve,
in which is established the Being, who is everything.
A great fire is at its center, which has
flames all around, spreading in all directions.
It is the first partaker, the ageless knower,
who digests and circulates food.
Above and below are its spreading flames
It keeps its body hot from head to feet.
At its core lies a flame, tapering finely upwards
like the awn of corn, yellow, bright and subtle,
flashing like a lightening in the heart of a dark cloud.
At the center of this flame is installed the Supreme Being.
He is Brahman. He is Siva. He is Indra
He is the indestructible Supreme Being, the lord Himself. 

( Excerpts from the Taittariya Aranyaka III.13)

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Srimati Radharani is the Supreme Goddess



Srimati Radharani is the Supreme Goddess


She is most always seen with Lord Krishna. It is described that She is the chief associate and devotee of Lord Krishna, and topmost of all goddesses. Her name means that She is the most excellent worshiper of Lord Krishna. However, She is also an expansion of the Lord's energy. Since She is also an extension of Krishna, She is the feminine aspect of God.

God is both male and female. They are one, but Krishna expands into two, Himself and Radharani, for the sake of divine loving pastimes. If They remained as one, then there is no relationship, there are no pastimes, and there can be no dynamic exchange of love. (Caitanya-caritamrita, Adi-lila, 4.55-56)

In the Brihad-Gautamiya Tantra, Radharani is described as follows: "The transcendental goddess Srimati Radharani is the direct counterpart of Lord Sri Krishna. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord."

Srimati Radharani is the source of the other goddesses. Just as Lord Krishna is the source of all other manifestations and incarnations of God, Radharani is the source of all expansions of the energies of God - the shaktis, or other goddesses. Thus, Vishnu, Rama, even Shiva are all expansions of the one Supreme Being, Krishna, and similarly Lakshmi, Sita, and even Durga are all expansions of this Supreme Feminine form of God, Radharani.

Radha’s love towards Krishna in the terrestrial or customary meaning is not just the relation between a man and woman. The feeling of this love is divine and phenomenal which gives this love a pious form. The philosophical side of this reduces the distance of the support and supportive, also the difference between the worshipper and worshipful is not there. Krishna is the life of Vraj; Radha is the soul of Krishna. That is why, it is said, “Atma Tu Radhika Tasya” (Radha, you are His soul). One form of Radha is, she is a devotee, worshipper of Krishna and in the second form she is the worshipful, devoted by Krishna. ‘Aradhyate Asau itii Radha.’ Radha – Krishna’s love is the symbol of the feeling of being united. When two souls are united, the difference of the other or the second vanishes

Radharani has many names according to Her qualities and characteristics. Some of the names that Radharani is known by include:

Govinda-anandini--She who gives pleasure to Govinda [Krishna]; 
Govinda-mohini--She who mystifies Govinda; 
Govinda-sarvasa--the all-in-all of Lord Govinda; 
Shiromani Sarva-kanta--the crown jewel of all the Lord's consorts; and... 
Krishnamayi--the one who sees Krishna both within and without.

The descriptions of the beauty of Radharani are wonderfully poetic and descriptive. Actually, the residents of Vrindavana care more for Radharani than they do for Lord Krishna. They know that Krishna can be influenced through Radharani. They know that Radha can bring one to Krishna. She is also the compassionate nature of the Lord, and thus more easily approached than trying to reach Lord Krishna directly. And when we read these descriptions of Radha, it is no wonder why they are devoted to Her. For example, it is explained that Srimati Radharani has unlimited transcendental qualities, of which twenty-five are principal

These include: 

1) She is very sweet. 
2) She is always freshly youthful. 
3) Her eyes are restless. 
4) She smiles brightly. 
5) She has beautiful, auspicious lines. 
6) She makes Krishna happy with Her bodily aroma. 
7) She is very expert in singing. 
8) Her speech is charming. 
9) She is very expert in joking and speaking pleasantly. 
10) She is very humble and meek. 
11) She is always full of mercy. 
12) She is cunning.
13) She is expert in executing Her duties. 
14) She is shy. 
15) She is always respectful. 
16) She is always calm. 
17) She is always grave. 
18) She is expert in enjoying life. 
19) She is situated in the topmost level of ecstatic love. 
20) She is the reservoir of loving affairs in Gokula. 
21) She is the most famous of submissive devotees. 
22) She is very affectionate to elderly people. 
23) She is very submissive to the love of Her friends. 
24) She is the chief gopi. 
25) She always keeps Krishna under Her control.

In short, She possesses unlimited transcendental qualities, just as Lord Krishna does. (Ujjvala-nilamani, Sri-radha-prakarana 11-15)

"Although the effulgence of the moon is brilliant initially at night, in the daytime it fades away. Similarly, although the lotus is beautiful during the daytime, at night it closes. But, O My friend, the face of My most dear Srimati Radharani is always bright and beautiful, both day and night. Therefore, to what can Her face be compared?" (Vidagdha-madhava 5.20)

"When Srimati Radharani smiles, waves of joy overtake Her cheeks, and Her arched eyebrows dance like the bow of Cupid. Her glance is so enchanting that it is like a dancing bumblebee, moving unsteadily due to intoxication. That bee has bitten the whorl of My heart." (Vidagdha-madhava)

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History and Significance of Sindoor


History and Significance of Sindoor

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Sindoor or vermilion holds a lot of importance in Indian society. The tradition of application of sindoor in the parting of hair by married Hindu women is considered extremely auspicious and is being carried on since centuries.


Symbolic of Married Hindu Woman
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In traditional Hindu society, wearing sindoor is considered must for married Hindu women. It is a visible expression of their desire for their husbands' longevity. Traditionally, therefore, widow's did not wear vermilion.

Sindoor is applied for the first time to a Hindu woman during the marriage ceremony when the bridegroom himself adorns her with it. The ceremony is called Sindoor-Dana and is very much in vogue even in present times. Religious scholars say that there has been no mention of this ceremony before the Grihasutras hence it is considered to be a relatively new practice.

The tradition of wearing Sindoor by married women has been explained with the help of mythology. Scholars say that red is the color of power while vermilion is a symbol of the female energy of Parvati and Sati. Hindu mythological legends regard Sati as the ideal wife who gave her life for her husband's honor. Every Hindu wife is supposed to emulate her. Hindus believe that Goddess Parvati protects all those men whose wives apply vermillion to their parting of the hair.


History of Sindoor
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The tradition of wearing Sindoor or Vermillion is said to have traveled through more than 5,000 years of Hindu culture. Female figurines excavated at Mehrgarh, Baluchistan, show that sindoor was applied to the partition of women's hair even in early Harappan times. Besides, legends say that Radha, the consort of Lord Krishna, turned the kumkum into a flame like design on her forehead. In the famous epic Mahabharata, Draupadi, the wife of the Pandavas, is believed to have wiped her sindoor in disgust and despair. Use of Sindoor has also been mentioned in The Puranas, Lalitha Sahasranamam, and Soundarya Lahharis.


Power of Sindoor

Sindoor is pure and powerful. It has been given a lot of importance in our culture. Sindoor is used in religious ceremonies. It is offered to the Gods and is considered very auspicious. When a woman applies sindoor on her head it is to tell people that she is married. No unmarried woman in India is allowed to apply sindoor on their head. It is a symbol of purity and power.


Lord Shiva And Sindoor

In the wedding of Bhagwan Shiva with Parvati, this tradition was followed and Bhagwan Shiva applied sindoor on the head of Parvati. Since this, the tradition has been followed in all Hindu weddings. It is compulsory Hindu married women to apply sindoor. This tradition is still followed in Hindu weddings. However, some women today do not prefer to use the Sindoor and they consider it too traditional.


Theories Behind Sindoor Tradition

Some say that it was used by women to make themselves look more attractive. There is no mention of applying sindoor in our Vedas. However, the wife of Shiva, Parvati and the wife of Bhagwan Rama, Sita used to wear sindoor.

It is said that women who wear sindoor ensure that their husbands are protected from all evil and have a long life. The color of sindoor attracts the husband to the wife and helps to build the marriage. The woman whose husband is dead should not wear sindoor at all. It was also an attempt to ensure that unmarried women and widows don’t look very attractive.

There is also a belief that the sindoor in the olden days were a little poisonous in nature so that if the honor of a woman is attacked she could consume the sindoor and commit suicide.


Changing Value Systems

The tradition of wearing sindoor is as old as 5000 years. This is a custom that is an integral part of our culture and tradition. Some people also feel that wearing sindoor is a way to oppress the woman and make them feel that they belong to a man. It is not something that independent women should do. Some women also feel that why should they wear sindoor whereas men do not wear anything to prove that they are married. However, some feel that wearing sindoor makes the marriage strong. It brings the man and the woman closer. The sindoor if applied regularly can become very powerful and can also act as a protection for the husband. It is advised that the forehead of a married woman should never be blank.


Astrological Significance of Sindoor
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The house of Aries is on the forehead and to control this house red sindoor is applied on the forehead. The color of Aries is red. The sindoor is made by mixing turmeric, lime, and mercury. This is exactly why the sindoor can control blood pressure and also improves sexual drive. Mercury also helps women to deal with stress.

The sindoor must be applied up to the pituitary gland where all the feelings stay. This helps the women to control their emotions better. When they can control their emotions they can take better care of their husbands and of the other members of the family.

As sindoor improves sexual drive it is not recommended for unmarried women and widows. A young girl does not have many responsibilities in her father’s house but as she becomes married her responsibilities increase. Suddenly when too many responsibilities come on her she may get pressurized and loose her control this is why wearing sindoor was so important for these women. Sindoor is also considered to be the symbol of the female energy of Parvati and Sati.


Sindoor Daan

Applying sindoor is considered very auspicious and no marriage in Hinduism is complete without it. The tradition of applying sindoor by the groom on the bride is called sindoor daan. The red color of sindoor also symbolizes power and strength. The touch of sindoor makes the marriage auspicious and strong.


Sindoor vs Tilak

The fact that sindoor is considered as a symbol of power can be made out of the fact that even men would apply Tilak on their foreheads before they would go to the battlefield. This sindoor would give them the strength to fight the enemies. Tilak was done usually done by the wife if the husband was going to the battlefield.

In ancient India, sindoor was prepared in the house. Today sindoor can be purchased in the shops. Sindoor is offered to Bhagwan Ganesha and also to Bhagwan Hanuman. It is said that Bhagwan Hanuman used to smear his body with sindoor to please Bhagwan Rama. Sindoor is also offered to Goddess Parvati and Shakti


Use of Sindoor During Festivals
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Both Sindoor and kumkum have social and religious significance attached to them. In North India, it is customary for a husband to apply sindoor on his wife's forehead during important festivals such as Navaratri and Sankranti. Besides, Sindoor and kumkum are also offered to Gods mostly in temples dedicated to Shakti, Lakshmi, and Vishnu. 

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Significance of Makar Sankranti


Significance of Makar Sankranti ...


Makar Sankranti is celebrated on a fixed date i.e. 14th January every year. This festival one of the major harvest festival which is celebrated with a lot of enthusiasm. This festival is a traditional and oldest event that happens on an equinox that is the length of day and night remains equally long. 


Why is Makar Sankranti celebrated?

The way Makar Sankranti is celebrated in every state of India with faith and joy, it can be guessed that the festival has some religious beliefs. This festival is mentioned in many of our religious text which enlightens about the festival’s religious significance. The religious scripture, “Gita” which is known as the voice of Lord Krishna, illustrates that six months of Uttarayan is the day time of deity. And, the 6 months of Dakhshinayan is the night for Gods. It is believed that person who scarifies his body(dies) in Uttarayan get a position in ‘Krishna Lok’. That person gets liberation, whereas, the one who dies in Dakhshinayan, has to be reborn.

In the era of Mahabharata, Bhishma Pithama had a blessing of wish death. Although lying on the bed of arrows, he did not sacrifice his life in the Dakhsinayan and waited for the Sun to go in Uttarayan. It is believed that on the day of Makar Sankranti when the sun entered in the Uttarayan, Bhishma Pithama, discarded his body.

In the case of Makar Sankranti, there is one more religious story which states that Yashoda Mata kept fast to have Lord Krishna as her son. The story of Gangawatran is also linked with Makar Sankranti. It is said that on the day of Makar Sankranti, Ganga followed Bhagirath Muni and met the ocean. The conjunction of Ganga and ocean is the reason behind the crowd of devotees taking bath in Ganga Sagar on Makar Sankranti.

Capricorn is a sign of Saturn. On the day of Makar Sankranti, the sun enters into the sign of Saturn.Sun God is the father of Saturn. Father goes to meet his son in his home. Saturn and Sun, both are might planets, who's auspicious blessings can make humans achieve great success. Hence, on the holy festival of Makar Sankranti people delight sun and Saturn.

Makar Sankranti is regarded as the beginning of an auspicious phase or the holy phase of transition. It also marks the end of an inauspicious phase which begins around mid-December. Further, it is also believed that any sacred ritual can be performed from this day onwards. The night is considered as the symbol of sin, false and wrong doings, whereas, the day is regarded as the symbol of truth, virtue, and religion. So, when it is the day for Gods, all work of virtue are performed. The fruit of work is also good. On the day of Makar Sankranti when the sun enters the Uttarayan, days become long and night becomes shorter. From this day the doors of Heaven are opened, so people celebrate the auspicious occasion.

From the day of Makar Sankranti, the sun enters in Uttarayan resulting in long days. Married women pray to Sun God for long life of their husbands and give gifts to their elders, in return take blessing that the way days are getting longer, similarly, the life of their husbands also keep increasing.

Sankranti is celebrated all over India but is known by different names. In Gujarat, Makar Sankranti is known as Uttarayan whereas in Tamil Nadu it is known as Pongal, Uzhavar Thirunal. In Haryana, Himachal Pradesh, and Punjab it is named as Maghi. Before the arrival of this festival, people start preparing sweets and lip-smacking dishes to celebrate a good harvest period. Women offer the Shreemangalchandika prapatti, and even offer it after the sunset on the day of Sankranti. This auspicious day holds a significance, Mata Mahishasurmardini, with the purpose of destroying Mahishasur, first set foot on earth, in the Kataraaj ashram of Rishi Kardam and Devahuti.

As the festival is celebrated in winters, people start preparing food which can give them give them energy and also keep their body warm. Tilguls – Laddu of Til (Sesame) is made up of Jaggery and devotees also pay respect to Goddess Saraswati. People greet each other Happy Sankranti by saying Tilgul Ghya Aani God God Bola. On this day there are several Melas or fairs which are been held and one of the most famous amongst all melas is Kumbh Mela. It is been held every 12 years at one of four holy locations namely Haridwar, Prayag, Ujjain and Nashik. The Magh Mela which is the mini mela is held annually at Prayag, the Gangasagar Mela held at the Ganges River, Tusu Mela in parts of Jharkhand and West Bengal and many more such fairs are been held on this auspicious day.

Makar Sankranti is all about forgetting bitter and sad moments which happened in the past and welcoming the new phase of life which is full of purity, knowledge, and wisdom.

Why do Indian ladies decorate their hair with Jasmine flowers


Why do Indian ladies decorate their hair with  Jasmine flowers


Flower garlands are hands down the best natural deodorant and may also protect against bacterial infections.

Flowers in head are worn in Northern India as well especially during traditional worship process and festivals.

There are different paths in Vedic age worship processes centered around Divine mother goddess Saraswathi, Sharadha, Lakshmi, Shakthi depending on how one wants to orient and approach the Divne mother. This is for earning wisdom, grace, faith, strong focus, education, skill expertise, wealth, energy, love, peace, joy, stability, respect and strong community. The worship process is called as Suvasini puja, Lakshmi puja, Durga puja, Devi puja etc.

Most of the traditional attire worn by feminine in India esp. Southern India is an extension and derivative out of following, performing and involvement in daily Vedic age worship process or puja.

Flowers are applied extensively in most worship processes in the Hindu way, including worship of Divine mother goddess.

The participants and sponsors are expected to adhere to the traditional attire red Kumkum, sandalwood paste dot or line on forehead center and hair nape, brushed hair, flowers in hair or behind ears, blouse or ravika, wrap around cloth sari, bangles and anklets.

For men the traditional attire includes red Kumkum, sandal wood paste dot, ceremonial ashes dot or lines on forehead center, flowers behind upper ear, open upper body or long upper vest covering hands fully and reaching to waist or kness, ceremonial shoulder cloth (utthariyam) wrapped and tied firmly around the waist,  inner wear, waist below covered by cloth wrap (dhoti or utthama vastra).

Footwear must be left outside worship area in most traditional worship ceremonies in India.

Jasmine flower garland along with other flowers is widely and extensively applied as an offering in Divine mother goddess worship.

After the primary worship session, the flowers offerings are distributed to the worship sponsors, seekers and supporters which are worn with absolute reverence as a sacred energized return offering or sacred gift from Divine mother goddess.

There are also many other sacred energized return offerings such as food (prashaad), drink (theerth), sacred leaves, sacred ashes, sacred turmeric powder, sacred red Kumkum powder which are expected to be worn and consumed immediately in the worship area.

It is based on ayurvedic practice. Jasmine's fragrance reduces nervousness and also keeps the brain in calmness. There by when the husband(partner) was with her he would feel calmness. In bed it reduces the brain's tension, thereby reducing pre ejaculation. After the intercourse both the husband and wife would inhale rapidly, at that time jasmine's fragrance would calm their mind. Today's generation reinventing this thing and saying "Smoking after sex is great", But this new practice of "Smoking after sex"is neither good for brain nor for body. But jasmine is good for both.

 It also absorbs heat of the skull through the hair, the scent of jasmine has the power to release feel-good brain chemicals that boost energy as well as reduce anxiety. In old times males also had long hairs, and they also decorated their hair with flowers. Fashion got changed , today only girls are doing it.

 And the main thing is jasmine's fragrance brings attraction to that person.

Banana



What are the spiritual reasons for using banana in religious functions especially in Southern parts of India?

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Many do not have any idea about this question.

Banana in SANATANA DHARMA is called '' KADALI PHALAM'' 

Who is this KADALI? 

KADALI IS THE WIFE OF MAHARSHI DOORVAASA ( A sage noted for His immediate ANGER). 

Once Doorvaasa Maharshi was sleeping in his cottage. Then after some time, the time ran, and the SUN SET TIME WAS NEARING.

The Maharshi has to do Sandhyavandanaadi kaaryams.

He was in deep sleep. Our Dharma says not to wake up any person who is sleeping, UNLESS THERE IS A VALID DHARMIC REASON.

But KADALI was wavering in mind whether to wake the Doorvasa from sleep or wait.The reason is quite valid and Dharmic.

So finally she woke HIM up.

Doorvaasa after getting up suddenly from sleep, without even thinking a moment gave a CURSE TO HIS WIFE  "MAY YOU BECOME A KADALI PLANT AND BE ON GROUND (EARTH) FOR EVER".

The wife asked politely after making namaskarams, 'Oh Nathaa (Husband), I ask pardon, but oh maharshi please  "BLESS ME TO BE ALWAYS NEAR TO BE GOD AND LET MY ALL FRUITS LEAVES ETC BE USED IN THE SERVICE OF GOD.''

Maharshi said,''Be it so.''

So the Banana , is the VERY SACRED WIFE OF DOORVAASA MUNI.

As per her request and Doorvasa Muni Vaakku, we are using the banana in all religious functions, festivals and in temples as Naiveydyam to GOD.

That is the Greatness of Banana.

The Tamala paaku (leaf ) is called Naagavalli .

it is a plant that gives ONLY LEAVES BUT NO FLOWERS AND FRUITS.It is spiritually very auspicious.

Similarly Betel nuts have divine vibrations like Rudraksha.

So we use these in THE SERVICE OF THE GOD, IN RELIGIOUS FUNCTIONS AND POOJAS AND VRATAMS ETC. 

"Patram Pushpam phalam toyam, 
yo mey bhaktya prayachchati 
Tadaham bhakt yupahrutam 
asnaami prayataatmanaha "

I accept a leaf, flower, fruit or water Or whatever is offered with devotion


Banana Tree : 

Though banana is not a tree, but it is considered a tree because of its structure and size. It is a very sacred tree and all parts of the tree are used for some purpose or the other. For example, the trunk of banana is used to erect welcoming gates. The leaves are used to make the ceremonial pavilion. In some pooja, the leaves are used to serve "prashad". Just as leaves of bel tree are customarily offered to Lord Siva, it is believed that offering of the leaves of banana pleases Lord Ganesa. Banana as a fruit is offered to Lord Vishnu and Laksmi. Infact, the eleventh day of the bright half of Pausa (December-January) is considered to be very auspicious to offer banana to Lord Vishnu and Goddess Laxmi and sixth day of the bright fortnight of Kartika (October-November) is considered auspicious to offer banana to the Sun god.

In some regions, banana tree is worshipped while performing Kadali Vrata or fast. According to tradition, during Vaisakha, Magha or Kartika sukla caturdasi, a banana tree is planted and nurtured till it bears fruit. It is said that worshiping the tree with flowers, fruit, etc. will help in the welfare of one's family.
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In Indian Culture Why do we welcome Guests?



In Indian Culture Why do we welcome Guests?


       Welcoming a guest is as much an expression of man's cultural sensitivities as his world-view.  Hence, each culture has its own way of welcoming a guest.  In Indian custom, it has been said that one should look upon a Guest as God verily.  It is based on the dictum given in Taittiriyo Upanishad 1.20 -- Atithi Devo Bhava, "May the Atithi (guest) be God unto you."

 "Tithi" in Sanskrit or even in the Hindi language means a (calendrical) date.  "A-tithi" means who does not have any date.  The term Atithi means 'one who comes without a date' or prior intimation (a-tithi, without a date).  But, now the word Atithi is extended to mean all guests, whether they come with intimation or without it.  And treating an Atithi with respect is a part of Indian way of life. 

Guest is God

       In olden days, there were no fast modes of communication as compared to today and thus if anyone wants to visit or meet his near and dear ones, there were no ways he could communicate his arrival.  So he used to pay a visit without any information and therefore in course of time guest used to be called "athithi" one who does not have fixed time of arrival.  "Devo" in Sanskrit means God-like and "bhava" means to assume/understand.  Atithi Devo Bhava means to assume or understand a guest as god-like and so respect and homage in the similar way one would give to his God.

"Atithi Devo Bhava" - the Indian Way of Welcoming Guests

     The Indian tradition of welcoming the guest as God has stayed alive despite countless changes India has gone through.  Keeping the dictum "atithi devo bhava" in view, there are various ways of welcoming a guest in the Indian household and social gatherings.  Generally welcoming consists of, besides exchange of pleasantries, offering the guest a seat, greeting him with a namaste or pranam, offering him something to eat or drink and seeking him off when he is leaving.

 In a more specific sense, a guest was traditionally offered various items called upacharas.  There is much variance in the way these and other upacharas are offered. 


Rituals or Puja

       Once a guest is assumed to be God-like, then comes the process he should be treated.  As the God is treated with reverence and respect and there are proper ways to show that respect, those ways are called "rituals".  Similarly, the guest should also be shown the respect through the same rituals.  In Hinduism, these rituals comprise of five-steps which are known as Panchopchara Puja.  These five rituals from the worship similarly become the five "code of conduct" to be followed while receiving guests which are as follows: 

Salient features of Welcoming a Guest

       Some of the salient features of welcoming a guest are:

1)  Fragrance / Incence (Dhupa):  

       When one receives a guest, the room should be filled with a pleasant fragrance since this is the first thing that attracts or detracts guests from their visit.  A pleasant fragrance puts the guest in a good frame of mind.

2)  Water:  

     In many areas, especially villages and small town, a respected guest is first given water to wash feet.  For monks, the head of the household pours waters on the feet of visiting monk.  Water cleansing is considered a holy act of cleansing and offering respect.


3)  Flower (pushpa):

       A flower not only symbolizes freshness but is also a gesture of goodwill.  It symbolizes the sweet and enduring memories of the visit between the host and the guest that stay with them for several days.  Offering fresh fragrant flowers or flower garlands (malas or haras) is part of welcome.  It is a gesture of good will and honor.


4)  Lamp (deepa):

       The lighted earthen lamp looks beautiful, fire is considered pious and also a source of light which disperses light so that everything between guest and the host is clearly visible.

       In some areas such as Gujarat and Maharashtra, a guest is often welcomed by waving an oil lamp, an arati before he enters the house.  In earlier days, the lighted lamp was put between the host and guest to make their facial expression sandy body language visible to each other.  This helped to remove all barriers between the host and guest.


5)  Tilak and rice grains (akshata):

     Tilak is considered not only a symbol of warm wishes but also an expectation of well-being of the person on whom it is applied.  A symbol unity and auspiciousness, a Tilak, of vermilion or sandal past, along with some rice grains, is put on the forehead.  This is the highest form of welcome in Hindu families.


6)  Eatables (naivedya):

     Offering water to the guest is very important part of welcome.  This may be connected to the tropical weather and sweating which makes frequent drinking of water a necessity.  Then, fruits and sweets were offered to guests.  These days it is common to offer a cup of coffee or tea or aerated drinks as well as some snacks.  Full meal (dinner or lunch) is served if the guest stays longer.

       
                One finds these and other forms of welcoming the guests mentioned in Indian religious books such as Mahabharata, Ramayana, and many Smritis.  The important thing to note is that the tradition has continued to exist through some forms and terms have changed.
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