Brahmani.

 

The Brahmani is formed by the confluence of the rivers South Koel and Sankh near the major industrial town of Rourkela at 22 15'N and 84 47' E. The Sankh has its origins near the Jharkhand-Chhattisgarh border, not far from the Netarhat Plateau.the Brahmani flows for 300 miles (480 km). It winds generally south-southeast past Bonaigarh and Talcher and then turns east to join northern branches of the Mahanadi River, which then empties into the Bay of Bengal at Palmyras Point. It is one of the few rivers that cut across the Eastern Ghats, and it has formed a minor gorge at Rengali, where a dam has been built.

About the Brahmani River:

It is a major inter-state east-flowing river amongst the peninsular rivers in India. The river is known as Dhamra in its lower reaches.Origin:It is formed by the confluence of the Sankh and South Koel riversnear the major industrial town of Rourkela in Odisha.Both the sources of the Brahmani River are on the Chota Nagpur Plateau.The Sankh River has its origins near the Jharkhand- Chhattisgarh border, along with the South Koel River, which also rises in Jharkhand.The Brahmani River basin is bounded in the north by the Chhotanagpur plateau, in the west and south by the Mahanadi basin, and in the east by the Bay of Bengal. It is one of the few rivers that cut across the Eastern Ghats and has formed a minor gorge at Rengali in Odisha, where a dam has been built.Course:The basin flows through Jharkhand, Chhattisgarh, and Orissa States, draining a total area of 39,033 sq. before it outfalls into the Bay of Bengal.It winds generally south-southeast past Bonaigarh and Talcher in Odisha and then turns east to join the northern branches of the Mahanadi River, which then empties into the Bay of Bengal at Palmyras Point.The Brahmani delta that is formed at this point is the site of the Bhitarkanika Wildlife Sanctuary, famous for its estuarine crocodiles.Length: The total length of its run is about 799 km, of which 541 km are in Odisha itself.Tributaries: The principal tributaries of this river are Sankh, Tikra, and Karo.

Thirst

 

The Mother on Love Divine and Human

Editor’s Note: We feature selected words of the Mother which speak of the subtle relation between human love and Divine love. She explains that Divine love is an eternal, universal and a supreme force which descends and in its supreme self-giving manifests in even the darkest matter. She also illuminates that the deeper yearning behind all the movements of the creation, including human love, is to unite with the Divine, though we humans are unaware of it.

Love – An Eternal and Universal Force

Question: What is the relation of human love to Divine love? Is the human an obstacle to the Divine love? Or is not rather the capacity for human love an index to the capacity for Divine love? Have not great spiritual figures, such as Christ, Ramakrishna and Vivekananda, been remarkably loving and affectionate by nature?

The Mother:  Love is one of the great universal forces; it exists by itself and its movement is free and independent of the objects in which and through which it manifests. It manifests wherever it finds a possibility for manifestation, wherever there is receptivity, wherever there is some opening for it.

What you call love and think of as a personal or individual thing is only your capacity to receive and manifest this universal force. But because it is universal, it is not therefore an unconscious force; it is a supremely conscious Power.

Consciously it seeks for its manifestation and realisation upon earth; consciously it chooses its instruments, awakens to its vibrations those who are capable of an answer, endeavours to realise in them that which is its eternal aim, and when the instrument is not fit, drops it and turns to look for others.

Men think that they have suddenly fallen in love; they see their love come and grow and then it fades—or, it may be, endures a little longer in some who are more specially fitted for its more lasting movement. But their sense in this of a personal experience all their own was an illusion. It was a wave from the everlasting sea of universal love.

Love is universal and eternal; it is always manifesting itself and always identical in its essence. And it is a Divine Force; for the distortions we see in its apparent workings belong to its instruments.

Love does not manifest in human beings alone; it is everywhere. Its movement is there in plants, perhaps in the very stones; in the animals it is easy to detect its presence. All the deformations of this great and divine Power come from the obscurity and ignorance and selfishness of the limited instrument.

Love, the eternal force, has no clinging, no desire, no hunger for possession, no self-regarding attachment; it is, in its pure movement, the seeking for union of the self with the Divine, a seeking absolute and regardless of all other things. Love divine gives itself and asks for nothing.

What human beings have made of it, we do not need to say; they have turned it into an ugly and repulsive thing. And yet even in human beings the first contact of love does bring down something of its purer substance; they become capable for a moment of forgetting themselves, for a moment its divine touch awakens and magnifies all that is fine and beautiful.

But afterwards there comes to the surface the human nature, full of its impure demands, asking for something in exchange, bartering what it gives, clamouring for its own inferior satisfactions, distorting and soiling what was divine.

To manifest the Divine love you must be capable of receiving the Divine love. For only those can manifest it who are by their nature open to its native movement.

The wider and clearer the opening in them, the more they manifest love divine in its original purity; the more it is mixed with the lower human feelings, the greater is the deformation. One who is not open to love in its essence and in its truth cannot approach the Divine.

Even the seekers through knowledge come to a point beyond which if they want to go farther, they are bound to find themselves entering at the same time into love and to feel the two as one, knowledge the light of the divine union, love the very heart of knowledge. There is a place in the soul’s progress where they meet and you cannot distinguish one from the other. The division, the distinction between the two that you make in the beginning are a creation of the mind: once you rise to a higher level, they disappear.

Among those who have come into this world seeking to reveal the Divine here and transform earthly life, there are some who have manifested the Divine love in a greater fullness.

In some the purity of the manifestation is so great that they are misunderstood by the whole of humanity and are even accused of being hard and unloving, although the Divine love is there. But it is in them divine and not human in its form as in its substance.

For when man speaks of love, he associates it with an emotional and sentimental weakness. But the divine intensity of self-forgetfulness, the capacity of throwing oneself out entirely, making no restriction and no reservation, as a gift, asking nothing in exchange, this is little known to human beings. And when it is there unmixed with weak and sentimental emotions, they find it hard and cold; they cannot recognise in it the very highest and intensest power of love

Walk.

 The Mother 

To walk through life armoured against all fear, peril and disaster, only two things are needed, two that go always together -- the Grace of the Divine Mother and on your side an inner state made up of faith, sincerity and surrender. Let your faith be pure, candid and perfect. An egoistic faith in the mental and vital being tainted by ambition, pride, vanity, mental arrogance, vital self-will, personal demand, desire for the petty satisfactions of the lower nature is a low and smoke-obscured flame that cannot burn upwards to heaven. Regard your life as given you only for the divine work and to help in the divine manifestation. Desire nothing but the purity, force, light, wideness, calm, ananda of the divine consciousness and its insistence to transform and perfect your mind, life and body. Ask for nothing but the divine, spiritual and supramental Truth, its realisation on earth and in you and in all who are called and chosen and the conditions needed for its creation and its victory over all opposing forces.

Let your sincerity and surrender be genuine and entire. When you give yourself, give completely, without demand, without condition, without reservation so that all in you shall belong to the Divine Mother and nothing be left to the ego or given to any other power.

The more complete your faith, sincerity and surrender, the more will grace and protection be with you. And when the grace and protection of the Divine Mother are with you, what is there that can touch you or whom need you fear? A little of it even will carry you through all difficulties, obstacles and dangers; surrounded by its full presence you can go securely on your way because it is hers, careless of all menace, unaffected by any hostility however powerful, whether from this world or from worlds invisible. Its touch can turn difficulties into opportunities, failure into success and weakness into unfaltering strength. For the grace of the Divine Mother is the sanction of the Supreme and now or tomorrow its effect is sure, a thing decreed, inevitable and irresistible.

Until you are capable of this complete dynamic identification, you have to regard yourself as a soul and body created for her service, one who does all for her sake. Even if the idea of the separate worker is strong in you and you feel that it is you who do the act, yet it must be done for her. All stress of egoistic choice, all hankering after personal profit, all stipulation of self-regarding desire must be extirpated from the nature. There must be no demand for fruit and no seeking for reward; the only fruit for you is the pleasure of the Divine Mother and the fulfilment of her work, your only reward a constant progression in divine consciousness and calm and strength and bliss. The joy of service and the joy of inner growth through works is the sufficient recompense of the selfless worker.

But a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct command or impulse, the sure indication of the thing to be done and the way to do it and the result. And afterwards you will realise that the divine Shakti not only inspires and guides, but initiates and carries out your works; all your movements are originated by her, all your powers are hers, mind, life and body are conscious and joyful instruments of her action, means for her play, moulds for her manifestation in the physical universe. There can be no more happy condition than this union and dependence; for this step carries you back beyond the border-line from the life of stress and suffering in the ignorance into the truth of your spiritual being, into its deep peace and its intense Ananda.

While this transformation is being done it is more than ever necessary to keep yourself free from all taint of the perversions of the ego. Let no demand or insistence creep in to stain the purity of the self-giving and the sacrifice. There must be no attachment to the work or the result, no laying down of conditions, no claim to possess the Power that should possess you, no pride of the instrument, no vanity or arrogance. Nothing in the mind or in the vital or physical parts should be suffered to distort to its own use or seize for its own personal and separate satisfaction the greatness of the forces that are acting through you. Let your faith, your sincerity, your purity of aspiration be absolute and pervasive of all the planes and layers of the being; then every disturbing element and distorting influence will progressively fall away from your nature.

The last stage of this perfection will come when you are completely identified with the Divine Mother and feel yourself to be no longer another and separate being, instrument, servant or worker but truly a child and eternal portion of her consciousness and force. Always she will be in you and you in her; it will be your constant, simple and natural experience that all your thought and seeing and action, your very breathing or moving come from her and are hers. You will know and see and feel that you are a person and power formed by her out of herself, put out from her for the play and yet always safe in her, being of her being, consciousness of her consciousness, force of her force, ananda of her Ananda. When this condition is entire and her supramental energies can freely move you, then you will be perfect in divine works; knowledge, will, action will become sure, simple, luminous, spontaneous, flawless, an outflow from the Supreme, a divine movement of the Eternal.

Sri Aurobindo, Chapter 1-3 of The Mother, SABCL, vol. 27

Nature draws and erazes

zoom to see.

Creating a fresh canvas.

Another canvas getting ready.

 

 

 

Choosing the colours.

Come and gone already. It seemed like the mind was made up. Then again changed the mind.while I have all the time to wait and watch what unfolds today.
 

Cupa

 

Frontier

 

At last the traveller in the paths of time.

Arrives on the frontiers of eternity. 

The mother. Savitri book 1 Canto 3. 

Preserving.

 https://youtube.com/shorts/OHUj9kj9ssg?si=pULNv_RNrWWzVqAp

watch

 https://www.youtube.com/live/PhmB-xsV2ho?si=fdpDofm91m3UO7Ac

Every word is Right.

Work w.

 My mother worked for 40 years. My wife is the COO at an international bank. It makes me proud. She doesn't make phulkas for me. We outsource that work to our help, and it doesn't really bother me. If my wife had spent her life in the kitchen, it would have bothered me more. 

One,

a man who marries a career woman gets a partner to discuss his own career with. A working woman may be able to relate better to organizational issues than a housewife. A spouse who understands office politics and can give you good advice can be an asset. 

Two,

a working woman diversifies the family income streams. In the era of expensive apartments and frequent lay-offs, a working spouse can help you afford a decent house and feel more secure about finances. 

Three, 

a working woman is better exposed to the world. She brings back knowledge and information that can be useful to the family. Whether it's the latest deals or the best mutual fund to invest in, or even new holiday destinations, a working woman can add to the quality of life. 

Four, 

the children of a working woman learn to be more independent and will do better than mollycoddled children.

Five, 

working women often find some fulfillment in their jobs, apart from home. Hence, they may have better life satisfaction, and feel less dependent on the man. This in turn can lead to more harmony. 

We must  accept and even celebrate our successful women. They take our homes ahead and our country forward. We may have less hot phulkas, but we will have a better nation. — Chetan Bhagat

Source Google

Daily prayer

 

The ancient Indian and Greek civilisations are renowned for their cultural quotient, with the former being the only entity focusing on bringing man closer to God. This spiritual ethos has kept pace with the changing needs over eons, simplifying the ways and means to reach God, said P. Swaminathan while exemplifying the power of daily prayer to achieve this ultimate goal.

While chasing earthly goals characterises the average person, the only permanent asset is to be free of the cycle of rebirth. One arrives in this world with the burden of sins committed in the previous birth (karma).

How can one overcome the sting of sins of the previous birth? Prayer is the only answer. Prayer, combined with a virtuous life, is the way forward. To this end even God steps in to help a devotee, who prays to him with complete faith. The life of Saint Tyagaraja, the renowned devotee whose immortal compositions praising Lord Rama continue to enthral millions even today, is a shining example. Saint Tyagaraja chanted Rama namam over 1,40,000 times every day, with utter devotion. When the royal household enticed him to sing in praise of the ruler, he refused, choosing to remain in poverty. However, he stayed on the path of dharma. When a nondescript couple and a young boy sought his hospitality, he readily offered them his home and shared a simple meal made of millet flour and honey with them, regaling them with stories of Rama through the night. The next morning the three left and as they turned the corner of his street, they showed their true selves: the visitors were none other than Rama, Sita and Hanuman.

Separation.

With Dasaratha dead, Bharata has to ascend the throne, but he refuses to do so. He goes to the forest to ask Rama to come back and rule Ayodhya. The Rama-Bharata conversation shows us many dharmas we have to adhere to, said Navalpakkam Vasudevachariar in a discourse.

Bharata tells Rama that Kaikeyi had asked Dasaratha to pass on the kingdom to Bharata. But now Bharata is giving it to Rama. So, no one can object to this arrangement. Bharata wonders how he can rule in place of Rama. Can a donkey move at the speed of a horse? Can an ordinary bird be a match for Garuda? But Rama says that a man cannot do as he pleases. He is not the master of his life. Every relationship ends in separation. No one is together forever.

Rama gives an example. Two sticks are brought together by a wave, but the next wave may separate them. In the same way, two people come together in life, but have to separate when it is time to do so. Samsara is like the ocean. The waves are like karma. The two sticks are like human beings, who face the consequences of karma.

A house that was once grand gets dilapidated in course of time. Likewise, a human being too ages and dies. We celebrate seasonal changes. But we tend to forget that with each new season we are moving one step closer to the end of our lives.

The young princes in Ayodhya were growing up delighting everyone and Rama was the most loved of them all impressing everyone not only with his prowess in various fields but mainly due to his goodness which made him shine like the sun. One may wonder how Rama’s war on Tataka dovetails with dharma, but the purity of the act is clear to all, said Swami Mitranandaji.

The all-knowing ascetic Vishwamitra requested Dasaratha to send Rama with him to help in dealing with the demons in the forest who were a great disturbance to the yagnas being performed by the rishis. Dasaratha was greatly distressed as he dared not deny the request of the great sage but was very apprehensive of Rama, who was still a child in his perception, being tasked with such a dangerous endeavour. Dasaratha is reassured of Rama’s safety by Vishwamitra, who further added that Rama was much more than what he seemed. Sage Vasishta also counselled Dasaratha that this would be a proper step in Rama’s development.

As Vishwamitra guided Rama and Lakshmana to his forest abode, they came to a dark and dreary forest where the demon Tataka was roaming free and heaping atrocities on the rishis living there. Vishwamitra asked Rama to kill the ogress to rid the forest of her. Rama was reluctant to kill a female, but is reassured by Vishwamitra that killing such a fiend who was characterised by impiety and who had killed many kshatriya princes was not wrong. Vishwamitra pointed out to Rama that it was his duty to protect and he must not be overcome by any doubt or compassion for the one he has to vanquish. Rama then proceeded to overcome Tataka with a powerful arrow and ended the misery suffered by the sages in the forest. This is also the moment when Rama’s divinity was visible to the discerning.

Good and bad.

The coexistence of good and bad qualities is inherent in all human beings. Not all will ever be with either good or bad alone. Lanka Sri Jeyaraj said in a discourse that a person is called righteous when his good qualities outnumber the bad ones, and vice versa, a person is called impious. We should not allow evil attributes to develop and dominate in us.

Dhritharashtra’s wife, Gandhari, possessed all qualities and kept her eyes closed for her husband’s sake. But on hearing the news of Kunthi Devi giving birth to a child, she became nervous and thought she could not give birth to a son yet. She became impatient and jealous. Parimel Azhagar explains jealousy as a person who cannot tolerate seeing the progress, development, and prosperity of others.

Thiruvalluvar says the Goddess of good fortune (Mahalakshmi) cannot bear the sight of envious people, whom she will return over to her elder sister, the Goddess of misfortune (Moodevi) — (Avvithu Azhukkaru-Kural 167).

Fastest ever.

 Finished writing The Srimad Bhagvad Gita. In 4 days. By the grace of the almighty.  My record.

01.06.2024 to 04.06.2024.

2nd book complete  in 4 days again. 

10.06.2024 to 14.06.2024.

16.06.2024 to. 19.06.2024 3rd complete.

20.06.2024 to 23.06.2024 4th time.

24.06.2024 to 27.06.2024 5th time. 

30.06.2024 to 04.07.2024 6th time. 

05.07.2024 to 08.07.2024 7th time. 

prayer slokas.

krishnaaya vaasudevaaya haraye paramaathmane.

pranathakleshanaashaya govindaaya namo namaha.

naaraayanam namaskruthya naramchaiva narotthamam.

deveem saraswatheem vyaasam thatho jayamudeeraye.

yasmaath brahmendrarudraadidevathaanaam shriyopi cha.

jnanaspoorthihi sadaa thasmai haraye gurave namah.

prathamo hanumannaamaa dwitheeyo bheema eva cha.

poornaprajnaha thrutheeysthu bhagavathkaaryasaadhakaha.

buddhirbalam yasho dhairyamnirbhayathvam arogathaa.

ajaadhyam vaakpatuthvam cha hanoomathsmaranaath bhaveth.

sarvamangaladaathaarau paarvateeparameshwarau.

ganeshaskandasamyuktu vande vaanchithasiddhaye.

apaadamouliparyantham guroonaam aakruthim smareth.

thena vighnaaha pranashyanthi sidhyanthi cha manorathaaha.

srikrishna poojaarpitha chitthavrutthim virakthachoodaamanimindushaantham

ananthasadhakthapriyam mamaapi sugunendratheertham pranamaami nithya.

ekam shaasthram devakeeputrageetham eko devo devakeeputra eva.

ekomanthrasthasya naamaani yaani karmaapyekam thasy devasya sevaa.

ydaksharpadabhrastam maathraaheena thu yadbhaveth.

thathsarvm kshamyathaam deva naaraayan namosthuthe.

ananyaaschinthayantho maam ye janaha paryupaasathe.

theshaam nithyaabhiyukthnaam yogakshemam vahaamyaham.

yatra yogeshwaraha krishnah yathra paarthha dhanurdharah.

thatra shreehi vijayaha bhoothihi dhruvaa neethirmathirmma.

sankalpa manthra.

swasthi evam gunagana viseshana vishistaayaam asyaam shubha punyathithou asmadaad guroonaam sri.

manmadhwaachaaryaanaam hruthkamalamadhyanivaasi, vaasudeva sankarshana pradhyumna aniruddha.

Chathurmurthyaadyananthaavathaarthmaka nirodoshaananthakalyanagunaparipurna sripandurangavitthalaathmaka rukmineesathyabhamaassaetha shree gopalakrishna preranayaa Rukimini Sathyabhaamaasametha srigopalakrishnapreethyartham sakutumbakasya mama kshema sthairya veery Vijaya abhaya  sayuraarogya ashtaishwaryaabhivridhyartham, jnaana bhakti vairagyasidhyartham,samasthathsarishtaparihaarapurvaka manobheestasidhyartham, Jagadguru srimanmadhwaachaaryamoolamahaasamsthaana sriputhigrmathsadheeshwaraanaam paramapujyaanaam sri sri sugunendratheertha shripaadaanaam aadeshaanusaarena srimadhbhagavadgeethaalekhana yajnaakhyam karma karishye.

Significance of the Gita.

Bhaaratham sarvashaasthreshu bhaatathe geethikaa varaa.

Vishnohosahasranaamaapi jneyampaathyam cha thadwayam.

Summary of the Bhagvad Gita as given by Vishwaguru Sri Madhwaachaarya in Gita Thaathparyam.

Swavihithavrutthyaa bhakthyaa bhagavadaaraadhanameva Paramo dharmaha.

Samaritans mantra

Naaraayanam suragurum Jagadekanaatham bhakthpriyam sakalalojanamaskrutam cha.

Thraigunyavarjithamajam vibhumaadyameesham vande bhavaghnam amaraasurasiddhavandyam 

Poornamadaha poornamidam poornaathpurnamudachyathe

Poornasya poornamaadaaya poornamevaavashishyathe

Visargabindumasthraani padapaadaaksharaani cha Nyunaani chaathirikthaani kshamaswa purushottama

Yahya smrithyaa cha namokthyaa thapoyajnakriyaadishu

Nyunam sampurnathaam yaathisadyovande thamacchyutham

Mantraheenam kriyaaheenam bhakthiheenam janaardanayathkritam the mayaadeva paripurnam thadasthu me

Kaayena vaachaa msnasendriyaivaa budhyaathmanaa van anusruthaha swabhavaha

Karomi yadyath sakalam parasmai naaraayanaayethi samarpayaami

Achhuthaaya namaha ananthaaya namaha govindaayanamaha 

Naaraayanaaya namaha sri krishnaarpanamasthu

Lokaaha samasthaaha Sikhism bhavanthu

Om shanthihi shanthihi shanthihi.

Parade

 

 Planetary Parade or a Parade of Planets?

Planets are constantly orbiting the Sun and this lets them also cross each other at some point. This causes some planets to be more visible during the evening, and the rest, in the morning. During the planetary parade, two or more of these planets line up in such a way that they’re visible to the naked eye at one specific time during the day. Moreover, this alignment causes the planets to appear closer to each other and more visible.

What makes the June 3 planetary alignment special is that it will see six planets line up facing the sun – Jupiter, Mercury, Uranus, Mars, Neptune, and Saturn. BUT, there are a couple of very important things that you need to note.

Firstly, planetary parades are not exactly a rare phenomenon and occur every few years, and this will not be the only one. Secondly, the stars will not appear larger than normal in the sky on such days, but their alignment makes it easier for us to see them.

The June 3 cosmic event will last throughout the week, and you can go out just before sunrise to see as many stars as you can.

How to View the Parade of Planets on June 3?

I took to the Stellarium website (visit) to get a proper idea of the alignment on that particular day. The space that you see between Saturn and Mars is where Jupiter will appear. Venus will also share the sky with these planets but is too close to the Sun to be visible.

During the phenomenon, Saturn will appear yellowish in the Eastern morning sky with Mars halfway below appearing as this red tint. Jupiter and Mercury will be hard to spot, with Neptune and Uranus appearing too faint to view with the naked eye.

That’s where the requirement for high-powered binoculars or a telescope comes in. And, if you’re a Space head like me, you will probably end up getting either of those or both. Sadly, for me, being in India, it will be particularly hard to get a good look at this phenomenon.

However, if you are in New York, you are golden! Between 5 AM to 5:26 AM PT (5:30 PM to 5:56 PM IST), you will be able to see the planetary parade in action up there. To help you keep track of the skies, you can use apps like Star Tracker

(Free, Android and iOS).

Muktinath.

 This is clear in the video shared that papa and punya are equal as you can see the tanks are equal in size from the temple tank in mukthinath temple. One has to take a dip in both these tanks and then view the Lord in the temple. 

https://youtu.be/Gvb8v0ff6I0?si=0DY5d4tdDR5m3_BH