Sunday, August 25, 2024

Chal



 Aa chal ke tujhe, main le ke chaluun

Ik aise gagan ke tale

Jahan gam bhii na ho, aansoo bhi na ho

Bas pyaar hii pyaar pale

Aa chal ke tujeh main le ke chaluun

Ik aise gagan ke tale

Jahan gam bhi na ho, aansoo bhi na ho

Bas pyaar hi pyaar pale

Ik aise gagan ke tale

Suraj ki pehli kiran se, aashaa kaa savera jaage (x2)

Chandaa kii Koran se dhul kar, ghanaghor andhera bhaage (x2)

Kabhi dhuup khile kabhi chhaav mile

Lambii sii Dagar na khale

Jahan gam bhi na ho, aansoo bhi na ho

Bas pyaar hi pyaar pale

Ik aise gagan ke tale

Jahan door nazar daud aae, aazaad gagan laharaae laharaee (x2)

Jahan rang birange panchhi, aashaa kaa sandesaa laayen (x2)

Sapano me pali hansati ho kali

Jahan shaam suhaani dhale

Jahan gam bhi na ho, aansoo bhi na ho

Bas pyaar hi pyaar pale

Ik aise gagan ke tale

Sapano Ke aise jahan mein jahan pyaar hi pyaar khila ho

Hum jaa ke vahan kho jaaye shikuva na koyi ghila ho

Kahin bhair na ho koyi ghair na ho

Sab milke chalte chale

Jahan gam bhi na ho aansoo bhi na ho

Bas pyaar hi pyaar pale

Ik aise gagan ke tale

Aa chal ke tujeh mein leke chaluun

Ik aise gagan ke tale

Jahan gam bhi na ho aansoo bhi na ho

Bas pyaar hi pyaar pale

Ik aise gagan ke tale


 




Monday, August 19, 2024

The asta sakhis.

 


The Ashta Sakhis are eight prominent gopis, or companions, of Radha, Krishna's chief consort. 


The Sanskrit term asta-sakhi refers to these eight dearest companions. 


The Ashta Sakhis are considered to be an extension of Radha and are known for their unmatched love and care for Radha and Krishna. 


The names of the Ashta Sakhis are: 


Lalita, Visakha, Champakalata, Chitra, Tungavidya, Indulekha, Rangadevi, and Sudevi. 


According to scriptures, Lalita's role was to arrange Radha and Krishna's meetings and pastimes in Dvapara Yuga. 


In the spiritual realm, the Gopis of Braj enjoy a position higher than that of the creator Brahma, the protector Vishnu and the destroyer Shankar. Brahma, Vishnu, Shankar, together referred to as Tridev are Swansh of Shri Krishna Himself and are the all powerful Governors of this Brahmand. Yet, such is the glory of the Gopis that Creator Lord Brahma was unable to even attain their footdust, despite performing severe penance for 60,000 years.



There are 5 main characteristics of the Gopis:They possess intimate knowledge of the divinity of Shri Krishna yet, they do not reveal it.They adore Shri Krishna as Their beloved.They have surrendered everything including their own self unto Him.They have completely rejected the notion of self-happiness.Every thought and action of theirs is solely aimed towards the happiness of Shri Krishn.



Shri Krishna says to the Gopis –



न पारयेऽहं निरवद्यसंयुजां स्वसाधुकृत्यं विबुधायुषापि व: ।


na pāraye ’haṁ niravadya-saṁyujāṁ sva-sādhu-kṛtyaṁ vibudhāyuṣāpi vaḥ


या माभजन् दुर्जरगेह श्रृंखला: संवृश्च्य तद् व: प्रतियातु साधुना ॥


yā mābhajan durjara-geha-śṛṅkhalāḥ saṁvṛścya tad vaḥ pratiyātu sādhunā ॥



“O Gopis! You have abandoned all social and spiritual norms in my exclusive service. I am so indebted to you that even if I were to strive for 1000 celestial years to absolve myself from your debt, I’d be unable to do so”.




The gopis of Braj are endowed with the same beauty and virtues as Nitya Priya gopis - Shri Radha and Chandravali. The Ujjval Neelmani depicts:



हरैः साधारणगुणैरुपेतास्तस्य वल्लभाः ।


haraiḥ sādhāraṇaguṇairupetāstasya vallabhāḥ ।


पृथुप्रेम्णा सुमाधुर्य सम्पदाञ्चाग्रिमाश्रयाः ॥


pṛthupremṇā sumādhurya sampadāñcāgrimāśrayāḥ ॥



“The gopis are endowed with the same attributes, beauty and skills as Shri Krishna Himself. They are the epitome of sweetness and expertise”.



राधाचन्द्रावलीमुख्याः प्रोक्ता नित्यप्रिया ब्रजे ।


rādhācandrāvalīmukhyāḥ proktā nityapriyā braje ।


कृष्णवन्नित्यसौंदर्यवैदग्ध्यादिगुणाश्रयाः ॥


kṛṣṇavannityasauṃdaryavaidagdhyādiguṇāśrayāḥ ॥



“When Shri Krishna Himself manifests on this earth, as premavatar (descension with the sole aim of distributing divine love to deserving souls), the eternal gopis also take birth as the sakhis of Nitya Priya gopis. The parents of these eternal gopis are also divine personalities. Shri Radha and Chandravali are the foremost Nitya Priya gopis. The Nitya Priya gopis are the leaders of thousands of maidens of Braj who in turn are leaders of their own groups of millions of maidens of Braj”. But - 



तयोरुभयोर्मध्ये राधिका सर्वथाधिका ।


tayorubhayormadhye rādhikā sarvathādhikā ।


महाभावस्वरूपेयं गुणैरतिवरियसी ॥ 


mahābhāvasvarūpeyaṃ guṇairativariyasī ॥



“In comparing Shri Radha and Chandravali, Shri Radha stands on the higher platform since She is the essence of Hladini Shakti and the personified form of Madan Mahabhav. She is also the Supreme reservoir of incomparable beauty, attributes and expertise." 



​Hence, Brahm Gautamiya tantra says -



राधा कृष्णमयी प्रोक्ता राधिका परदेवता ।


rādhā kṛṣṇamayī proktā rādhikā paradevatā ।


सर्व लक्ष्मीमयी सर्वकान्ति सम्मोहिनी परा ॥


sarva lakṣmīmayī sarvakānti sammohinī parā ॥



Shri Krishna with Chandravali



“Shri Radha is the personification of Shri Krishna. Infinite Goddess Lakshmis emanate from Shri Radha. The combined beauty of all Goddess Lakshmis can be compared to a drop of Shri Radha Rani’s beauty”. 



All powers of Shri Krishna have a personified form. Hladini Shakti is the presiding power over all other powers. The essence of Hladini Shakti is Madan Mahabhav and its personified form is Shri Radha.  The Tantra Samhita asserts,



ह्लादिनी या महाशक्तिः सर्वशक्तिवरीयसी ।


hlādinī yā mahāśaktiḥ sarvaśaktivarīyasī ।


तत्सारभूतरूपेयमिति तन्त्र प्रतिष्ठिता ॥


tatsārabhūtarūpeyamiti tantra pratiṣṭhitā ॥



“Hladini is the greatest power of Supreme Brahm Shri Krishna, the gist of Hladini is Madan Mahabhav. Shri Radha is the personified form of Madan Mahabhav”.  ​



​There are 8 most intimate eternal friends of Shri Radha. They are collectively referred to as Asht Maha Sakhi and are eternal associates of Shri Radha Krishna. They too are Swansh  and are the governors of the power of Yogmaya.



​They are the head of groups of millions of maidens of Braj (Yootheshwari), and due to Their insatiable desire for the constant association of Shri Radha Rani they serve Her. Their love for Shri Radha is exceptional and they willingly choose to be Her companions. The very life of these gopis is to serve the Divine Couple. Under the supervision of these Ashta Maha Sakhi, all gopis in their troupe get an opportunity to serve Yugal Sarkar.



These Ashta Maha Sakhi are so focused on the happiness of the Divine couple that They can also feel the desires of the Divine Couple. That’s why it’s said they dwell in the mind of the Divine Couple. The ideology of the love of Shri Radha is incomprehensible. The closest we can get to understanding it is by watching the actions of these gopis. Therefore, they are also called the body of Shri Radha (कायव्यूह स्वरूपा).



​Under the leadership of these Ashta Maha Sakhi are millions of gopis who serve the Couple in many different ways. Although they don't have meetings to discuss and decide every detail, nevertheless there is perfect synchronization and harmony in everything they do. For example, Their clothes are prepared by one group of gopis and their jewelry by another, yet everything matches perfectly. All songs, musical instruments and dances are in perfect harmony with no practice.



In conclusion



Right from the stage of Sadhana Bhakti, we need to take a cue from the selfless love of gopis and aim to love Shri Krishna as our beloved and Shri Radha as our swamini. We should love Radha Krishna - The Divine Couple selflessly; letting not even a trace of self happiness harbor in our hearts. Initially, it may not be possible to fully implement this sentiment, yet the intent must be right. It’s because God accepts our intention over our actions. Eventually, as the mind gets purified, by the grace of Hari-Guru our love for God will become selfless. One fortunate day, when all our material afflictions are cleansed, by the grace of a Rasik Saint like Shri Maharaj Ji we too can reach the highest stature of bhakti and become a gopi and serve the divine couple under the guidance of these Ashta Maha Sakhis.



चंद्रावली आदि गोविंद राधे। घृत प्रेम की उदाहरण बता दे ॥ 5730


caṃdrāvalī ādi goviṃda rādhe। ghṛta prema kī udāharaṇa batā de ॥ 5730


सर्वश्रेष्ठ मधु प्रेम गोविंद राधे। स्वाभाविक निरपेक्ष बता दे ॥ 5731 


sarvaśreṣṭha madhu prema goviṃda rādhe। svābhāvika nirapekṣa batā de ॥ 5731



- राधा गोविंद गीत​


जगद्गुरूत्तम​ स्वामी श्री कृपालु जी महाराज



Prem is classified as Ghrit Prem and Madhu Prem. The word ghrit signifies ghee or clarified butter. Its consistency varies greatly with differences in temperature for instance, it melts when heated and solidifies when cooled. The word madhu means "honey". Honey is known to always retain its consistency. Its character remains unblemished by seasonal fluctuations, such as winter, summer, rain and so on.  



So Chandravali's and others' love is like ghrit prem. It increases when she gets love and attention of the beloved Shri Krishna. But Shri Radha's love or madhu prem is ever-increasing, ever-new and limitless. It does not demand anything in return and that is why it is of utmost superiority.   


In Vrindavan very near to Shri Bihariji temple, is the temple called Ashta Sakhi temple or Shri Radha Ras Bihari temple. The temple is centuries old and is dedicated to the divine couple and their Ashta Sakhi’s - the eight “friends” of Shri Radha who were intimately involved in her intimate pastimes. The temple is called – Shree Radha Ras Behari Ashta Sakhi Mandir and it is home to the divine Ras Leela of Lord Krishna and Radharani. It is located in close proximity to the Banke Behari mandir. The temple has been recently restored and modernized with exemplary attention to detail. Of the eight sakhis, two – i.e Lalita and Vishaka are considered to be the leaders. All the sakhis have a single mission – to serve Radha Krishn and they are her foremost friends and companions. The eight sakhis are: Lalita, Vishakha, Champaklata, Chitra, Tungvidya, Indulekha, Rangdevi, Sudevi.





Asta SakhisThe sakhis are of five kinds: they are known as sakhis, nitya-sakhis, prana-sakhis priya-sakhis and parama-prestha-sakhis. Among them, some are equally affectionate towards Radha and Krsna, while some are crookedly affectionate towards Them. Kusumita, Vindhya, Kunda lata, and Dhanistha are known as sakhis. They are more affectionate towards Sri Krsna. Kasturi, Mani-manjari, etc., are nitya-sakhis, and they are more affectionate towards Sri Radhika. Therefore, they are counted among the crookedly affectionate sakhis. Sasti-manjari, Vasanti, Lasika etc., are called prana-sakhis. Sumadhya, Madana-lasa, etc., are called priya-sakhis. The eight sakhis such as Lalita, Visakha etc., are called param-prestha sakhis. Although these eight sakhis are equally affectionate towards Radha and Krsna, still sometimes they are more affectionate towards Sri Radhika.Descriptions of the Colors and Dresses of the Sakhis:Lalita: (Svarupa Damodara in gaura-lila); her other name is Anuradha. Her complexion is beautiful bright yellow (gorocana). Her dress is the color of peacock feathers. Her mother's name is Saradi. Her father's name is Bisoka. Her so-called husband is Bhairava. She is of a sharp and contrary nature. She is twenty-seven days older than Radhika. Her services include offering betel nuts and camphor. She resides in Lalitananda Kunja, which resembles the colour of lightning. Her residence is situated on the northern-side of the lotus shaped Yogapitha consisting of eight petals. Ratnaprabha, Ratikeli, Subhadra, Bhadrarekhika, Sumukhi, Dhanistha, Kalahamsi and Kalapini belong to her group.Visakha: (Raya Ramananda in gaura-lila); her complexion is cream-colored with a tinge of red. Her dress is bedecked with stars. She is a niece of Jatila. Her mother's name is Daksina. Her father's name is Pawan. Her so-called husband is Bahika. Her nature is marginal. She was born the same time as Radhika. Her service is to decorate Radha and Krsna with cloths and ornaments. She resides in cloud-colored Visakhananda Kunja on the northern side of Yogapitha. Madhavi, Malati, Chandralekha, Kunjari, Harini, Chapala, Surabi, and Subanana belong to her group.Chitra: (Govindananda in gaura-lila); she has a beautiful saffron complexion. Her dress is crystalline in color. Her mother's name is Charbika. Her father's name is Chatura, who is the cousin of King Vrsabhanu. Her so-called husband is Pithra. She has a gentle nature. She is twenty-six days younger than Radharani. Her service is to offer garlands of cloves to Radha and Krsna. She resides in wonderful Chitrananda Kunja, situated on the eastern part of the Yogapitha. Rasalika, Tilakini, Souraseni, Sugandhika, Ramila, Kamanagari, Nagari, and Nagabelika belong to her group.Indurekha: (Basu Ramananda in gaura-lila); her complexion is of greenish yellow, her dress is like pomegranate flowers. Her mother's name is Bela, her father's name is Sagar. Her so-called husband is Durbala. She has a contrary nature. She is three days younger than Radharani. Her service is to offer honey. She resides in golden-colored Purnedra Kunja on the south-eastern petal of the Yogapitha. Tungabhadra, Rasatunga, Rangawati, Sumangala, Chitralekha, Vichitrangi, Modani, and Madanalasa are the sakhis that belong to her group.Champakalata: (Sivananda Sen in gaura-lila); her complexion is like the champaka flower. Her dress is like the Casa bird. Her mother's name is Vatika, her father's name is Arama. Her so-called husband is Chandaksa. Her nature is mild and gentle. She is one day younger than Radharani. Her service is offering jewels and the camara. She resides in Kamalata Kunja situated on the southern petal of the Yogapitha. In her group are: Kurungaksi, Sucharita, Manjali, Manikundala, Chandrika, Chandralatika, Kandukaksi, and Sumandira.Rangadevi: (Govinda Gosh in gaura-lila); her complexion is like that of a lotus flower. Her dress is the color of hibiscus flower. Her mother's name is Karuna, her father's name is Ranga-sara. Her so-called husband is Vakreksana. Her nature is medium-contrary. She is seventeen days younger than Radharani. Her service is offering sandalwood pulp. She resides in bluish Rangadevi-kunja situated on the south-western petal of the Yogapitha. The following sakhis belong to her group: Kalakanthi, Sasikala, Kamala, Madhura, Indira, Kandarpa Sundari, Kamalatika and Prema-manjari.Tungavidya: (Vakresvara Pandita in gaura-lila); her complexion is like kumkum mixed with camphor and sandalwood. She dresses in yellow garments. Her mother's name is Medha. Her father's name is Pauskara. Her so-called husband is Valish. Her nature is most liberal. She is five days younger than Radharani. Her service is singing and dancing. She resides in orange colored Tungavidya-kunja situated on the western petal of Yogapitha. Manjumedha, Sumadhura, Sumadhya, Madhureksana, Tanumadhya, Madhusyanda, Gunachuda, and Barangada sakhis belong to her group.Sudevi: (Vasudeva Ghosh in gaura-lila); the twin sister of Rangadevi. Her complexion and dress is the same as Rangadevi. Her so-called husband is the younger brother of Vakreksana. She has a sharp, contrary nature. Her service is offering water. She resides in yellow-colored Sudevi-kunja situated on the north-western petals of the Yogapitha. Kaveri, Charukabara, Sukesi, Manjukuhi, Harahira, Mahahira, Hara-kanti, and Manohara sakhis belong to her group.Hare Krsna Hare Krsna Krsna Krsna Hare Hare IHare Rama Hare Rama Rama Rama Hare Hare II








Father imparts on childs full belly.

 Among all the chants and slokas which the devout Hindus follow, Gayathri Mantra is considered to be the mother of all mantras. This preeminent mantra has many unique aspects associated with it, said Thirukkudanthai Dr. Venkatesh in a discourse. The Gayathri Mantra is imparted to the young brahmachary as the pinnacle of the upanayanam ceremony. While all mantras are chanted while the chanter is observing upvas, Gayathri mantra is imparted after the child is fed in a ceremony known as Kumara Bhojanam. This is to establish that the Gayathri Matra, being the mother of all mantras, cannot behold the child being hungry.


Another unique feature is that the father transmits the mantra to the child during the initiation, while all other mantras are always imparted by acharyas. The mantra starts with an invocation wherein the supremacy of the paramatma over jivatma is first acknowledged. Then the Lord, the Creator’s, omnipresence is recognised as is the fact that He is the controller of all cosmic activity. Then the mantra evokes the luminescence emanating from the Lord and beseeches that light to remove the darkness engulfing the mortal minds. Darkness in this context is all the thoughts of materialistic pursuits and worldly desires which engulf one’s mind and prevents the same from realising the presence of the Lord. Chanting the Gayathri mantra regularly clears one’s mind of negativity and undesirable thoughts and focuses the same on the luminescence of the Lord.


 

Thursday, August 15, 2024

EI

 

Goleman’s five domain components of emotional intelligence

Goleman broadened Mayer’s and Salovey’s four-branch system to incorporate five essential elements of emotional intelligence — or EQ, the shorthand he sometimes uses:

  • Emotional self-awareness — knowing what one is feeling at any given time and understanding the impact those moods have on others
  • Self-regulation — controlling or redirecting one’s emotions; anticipating consequences before acting on impulse
  • Motivation — utilizing emotional factors to achieve goals, enjoy the learning process and persevere in the face of obstacles
  • Empathy — sensing the emotions of others
  • Social skills — managing relationships, inspiring others and inducing desired responses from them

Applications for educators

There are very practical reasons to promote social and emotional learning in schools, from kindergarten through college. According to Goleman, bullying, disciplinary problems, violence and drug abuse are reduced in schools with a high EQ. With a solid basis in emotional intelligence, academic performance — as well as behavior — improves. There is an obvious connection to Goleman’s third, motivational component: learning stimulates curiosity and promotes feelings of satisfaction, even joy, when students immerse themselves in the process of assimilating new information.

The EQ of children starts developing long before they ever enter a classroom. But EQ levels will vary widely, depending on each child’s home environment. Thus teachers must be able to recognize those children whose emotional literacy needs a boost. Teachers should be ready to talk about feelings in the classroom. The message is that no emotion is “wrong,” but certain ways of expressing those emotions or acting on them are indeed inappropriate.

In 2002, UNESCO launched an international campaign to promote emotional learning in the classroom. The U.N. body sent a statement of 10 basic EQ principles to education ministries throughout the world. Those principles drew heavily from Goleman’s exposition of emotional intelligence.

Rating emotional intelligence

PositivePsychology.com has created a guide to help people assess their own levels of emotional intelligence. Discover exercises ranging from classifying facial expressions, emotional articulation tools, and communication tasks among other activities. These are suitable for students and adults alike.

Nalla kalam varughada.

 https://youtu.be/LT6-QInlqS8?si=-jpujZPS8eqzEaZV

https://www.karnatik.com/c29963.shtml


https://youtu.be/zLdpCBpvLek?si=Se7P15eqZVYQuECQ

Stabaka.


 

Tuesday, August 13, 2024

Ma pa

 The verse  is from the Bhagavad Gita, Chapter 9, Verse 17. This verse is part of Lord Krishna's discourse to Arjuna, where He reveals His divine nature and omnipresence.


पिताहमस्य जगतो माता धाता पितामहः।

वेद्यं पवित्रमोंकार ऋक्साम यजुरेव च॥


Pitāham asya jagato mātā dhātā pitāmahaḥ

Vedyam pavitram omkāraḥ rk sāma yajur eva ca


"I am the father of this universe, the mother, the supporter, and the grandsire. I am the object of knowledge, the purifier, and the syllable 'Om'. I am also the Rig, Sama, and Yajur Vedas."


- Pitāham asya jagato (I am the father of this universe): Lord Krishna identifies Himself as the father of the entire creation.

- Mātā (mother):He is also the mother, indicating His nurturing and caring aspect.

- Dhātā (supporter): As the sustainer or supporter, He upholds the universe.

- Pitāmahaḥ (grandsire): He is the grandfather, indicating that He is the original source from which everything emanates.

- Vedyam (the object of knowledge):Krishna is the ultimate goal of all knowledge.

- Pavitram (the purifier): He purifies all beings, both spiritually and morally.

- Omkāraḥ (the syllable 'Om'): The sacred sound 'Om', which is the primordial vibration of the universe, is also Krishna.

- Rk, Sāma, Yajur eva ca (the Rig, Sama, and Yajur Vedas):He is the essence of the Vedas, which are the foundational scriptures of Hinduism.


In this verse, Lord Krishna emphasizes that He is the ultimate source and essence of everything in the universe, from the physical to the spiritual.

Friday, August 9, 2024

Book fair

 At a book fair in school madam picked up these books and was waiting for her mom to come buy her all these books.

Best part is sudha murthys book how I taught my grandmother to read. She says it was for me.

Dodamma says this picture reminds her of me  .

Tuesday, August 6, 2024

SRK

 Sri Ram's wedding, also known as the wedding of Lord Rama, is a significant event in the epic Ramayana. 

The wedding of Sri Ram and Sita takes place after a series of important events, starting with Rama's journey to Mithila, the kingdom of King Janaka, who is Sita's father. Rama, accompanied by his brother Lakshmana and the sage Vishwamitra, attends the grand swayamvara (a ceremony where a princess chooses her husband from among a group of suitors) organized by King Janaka.

The Swayamvara

King Janaka had set a condition for the swayamvara: any suitor who could string the divine bow of Lord Shiva, the Pinaka, would win Sita's hand in marriage. Many princes and kings attempted to lift and string the bow but failed. When it was Rama's turn, he effortlessly lifted the bow and, in a show of divine strength, broke it while trying to string it.

The Wedding Preparations

Following this extraordinary feat, King Janaka was overjoyed and declared Rama the suitable groom for his daughter Sita. He sent messengers to Ayodhya, Rama's homeland, to inform King Dasharatha, Rama's father, of the events. King Dasharatha, along with his queens and the royal entourage, traveled to Mithila to participate in the wedding festivities.

The Wedding Ceremony

The wedding was a grand affair, celebrated with great joy and splendor. The city of Mithila was decorated beautifully, and people from far and wide gathered to witness the divine union.


1. Arrival and Welcome: Upon arrival, King Dasharatha and his entourage were warmly welcomed by King Janaka. The atmosphere was filled with joy, and preparations for the wedding began in earnest.


2. Pre-Wedding Ritualsm: Various pre-wedding rituals were performed as per the customs. These included the haldi (turmeric) ceremony, where turmeric paste was applied to the bride and groom, and other traditional rituals to bless the couple.


3. The Wedding Venue: The venue was lavishly decorated with flowers, lights, and auspicious symbols. A grand mandap (wedding canopy) was set up for the main ceremony.


4. The Main Ceremony The wedding ceremony was conducted by learned priests and sages, who chanted Vedic hymns and mantras. Rama and Sita sat in front of the sacred fire, and the rituals were performed meticulously.


   - Kanyadaan: King Janaka performed the kanyadaan, the ritual of giving away his daughter Sita to ,Rama

   - Mangalsutra: Rama tied the mangalsutra (a sacred thread symbolizing marriage) around Sita's neck.

   - Seven Steps: The couple took the seven steps (Saptapadi) around the sacred fire, symbolizing their vows to support and cherish each other.

 Celebrations

After the wedding ceremony, there were grand celebrations including music, dance, and feasts. The entire city of Mithila rejoiced, and the union was blessed by the gods and celestial beings.

Return to Ayodhya

After the celebrations, Rama and Sita, along with the royal entourage, returned to Ayodhya. Their arrival was marked by further festivities and joyous receptions.


The wedding of Sri Ram and Sita is often regarded as an ideal and divine union, symbolizing the virtues of dharma (righteousness), love, and devotion. This event holds great cultural and spiritual significance in Hindu tradition and is celebrated with reverence in various forms, including plays, songs, and rituals.

Monday, August 5, 2024

Uttama purusha.

 This verse appears in the Bhagavad Gita, Chapter 15, Verse 17. Here's the translation and meaning:


"The Supreme Person (Purusha), however, is different. He is called the Supreme Soul (Paramatma) and is the imperishable Lord (Ishvara). He enters the three worlds and sustains them."


- Uttamah Purusha: The Supreme Person, who is beyond both the perishable (material) and the imperishable (spiritual) entities.

- TV Anyah Paramatmeti Udahrtah: This Supreme Person is known as the Supreme Soul (Paramatma).

- Yo Loka Trayam Avisya: He enters into the three worlds (the physical, the subtle, and the causal realms).

- Bibharty Avyaya Isvaraha: He sustains and governs them as the imperishable Lord (Ishvara).


In essence, this verse highlights the presence of a Supreme Being who transcends both the material and spiritual dimensions, pervading and sustaining the entire universe.

Saturday, August 3, 2024

Budha bhava samanvita.

Chapter 10, Verse 8. The original verse in Sanskrit is:


अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते।

इति मत्वा भजन्ते मां 

ahaṁ sarvasya prabhavo

"I am the source of all creation; everything emanates from Me. Understanding this, the wise, endowed with devotional love, worship Me with all their hearts."


In this verse, Krishna declares that He is the ultimate source of all existence and the cause of all things in the universe. Knowing this truth, wise individuals (the enlightened ones) worship Him with full devotion and reverence.

Sukham uttamam.

 This verse is from the Bhagavad Gita, Chapter 6, Verse 27.


"Prasanta manasam hy enam yoginam sukham uttamam

Upaiti santa rajasam brahma bhutam akalmasam"


"The yogi whose mind is peaceful, whose passions are subdued, and who is free from sin, attains supreme happiness, and comes to be united with Brahman (the Absolute)."


This verse emphasizes the benefits of practicing yoga and attaining a peaceful state of mind. 


- Prasanta manasam:A tranquil mind.

- Yoginam:The yogi, or practitioner of yoga.

- Sukham uttamam: Supreme happiness or bliss.

- Upaiti:Attains or reaches.

- Santa rajasam: One who has subdued the passions (rajas).

- Brahma bhutam: Having become one with Brahman, the ultimate reality or the Absolute.

-Akalmasam: Free from sin or impurities.


In essence, a yogi who has mastered their mind, subdued their desires and passions, and purified themselves from sins achieves ultimate bliss and becomes one with the supreme reality, Brahman.

Friday, August 2, 2024

Prathamo D

 Chapter 3, Verse 35 of the Bhagavad Gita states:

One of my favourite verses. 

श्रेयान् स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।

स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥

śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt

swa-dharme nidhanaṁ śhreyaḥ para-dharmo bhayāvahaḥ

It is better to perform one's own duty, though imperfectly, than to perform another's duty perfectly. Performing one's own duties, though with flaws, is preferable; for following another's path is fraught with danger.


Meaning

This verse emphasizes the importance of adhering to one's own dharma, or duty, which is determined by one's nature, abilities, and role in society. Even if one performs their own duty imperfectly, it is considered more virtuous and safer than performing someone else's duty perfectly. The idea is that following one's own path aligns with one's true nature and contributes to personal and spiritual growth, whereas following another's path can lead to confusion, lack of fulfillment, and potential peril.

Matam.

 This verse is from the Bhagavad Gita, specifically Chapter 3, Verse 31. Here is a breakdown of the verse and its meaning:



ye me matam idam nityam anutisthanti manavah

sraddhavanto nasuyanto mucyante te 'pi karmabhih

Ye me matam idam nityam anutisthanti manavah

śraddhāvanto 'nasūyanto mucyante te 'pi karmabhih


Those who, having faith and without envy, constantly follow this teaching of mine, are freed from the bondage of actions.



-ye me matam idam: those who follow this opinion/teaching of mine

- nityam anutisthanti manavah: consistently and diligently follow

- śraddhāvanto: with faith

- anasūyanto: without envy or malice

- mucyante te 'pi karmabhih: they too are freed from the bondage of actions


In this verse, Lord Krishna explains that those who faithfully and without envy follow his teachings and the prescribed duties are liberated from the bondage of actions. This means they are not affected by the consequences of their actions and attain spiritual freedom. The emphasis is on having faith and a sincere attitude without any jealousy or resentment.