three g's

 There are three gunas, according to this worldview, that have always been and continue to be present in all things and beings in the world. These three gunas are called: sattva (goodness, calmness, harmonious), rajas (passion, activity, movement), and tamas (ignorance, inertia, laziness).

In the Bhagavad Gita, Lord Krishna tells Arjuna about the three qualities — sattva, rajas and tamas. Sometimes it happens that sattva is the dominant quality in a person. In such a case, rajas and tamas are suppressed. The same can happen in the case of the other two qualities. And so, if rajas dominates, then sattva and tamas remain subdued. If tamas dominates, then sattva and rajas are subdued.All three qualities are present in prakrti. A jivatma experiences sorrow, joy etc, because of its association with prakrti. Whether a person has sattva as the dominant quality, or one of the other two as the dominant quality depends on his karma, and also the food he consumes. We can come to a conclusion about what guna is foremost in a person by observing his behaviour.

When a person’s jnanendriyas reflect pure, unconfused knowledge, then we can conclude that in the case of that person, sattva predominates. A person in whom rajas dominates, exhibits certain characteristics. He is unwilling to spend his money. He will not give even to a deserving man, even though he has the means to give. He indulges in aimless activities. He does things with a view to reaping rewards in future in this life and in the next life too. He is restless. The man with rajas also exhibits sprha — a desire for sense objects. As for the person with tamas predominating, he lacks knowledge. Excess sleep being a characteristic of a person with tamas, how can he be expected to devote time to learning? He is lazy, and lacks concentration. He cannot distinguish between good and bad, right and wrong. What a person will experience in his next birth is determined by which quality is foremost in him at the time of his death.

A time when we remember and revere those who have gone before us

This is the time for Pitru Paksha Shradh, preceding the autumnal Navratras, when ancestors are worshipped, and prayers offered for the repose of their souls. The ritual is considered even more important than the worship of God, because a person owes his physical birth to his lineage. When Rama observed the Shradh for his illustrious ancestors, one sadhu ate so much that the Lord’s three brothers got tired of feeding him. They sought Ramchandra ji’s help, who said that he would serve the sadhu himself. While doing so he recognized him as Shiva. The god smiled and vanished.

Pandit Shamboo Shankar, noted priest of Jaipur, used to point out that the Shradh were recommended by the religious text Karam Kand (which emphasizes homage to ancestors), and observed from the autumnal full moon to the following Amavasya (dark night) for 15 days. On Amavasya day, the worship is to unknown ancestors. The period starts with Parwa, Dwitiya, Tritya, Chauth, and so on, for the full fortnight and a day.

 Black til (oilseed) for tilanjali, and chawal (rice) are among the main ingredients. Water is offered to the ancestors in front of the rising sun in the morning. Puja, havan, daan (prayers, fire offerings, and charity) mark the period, in which no festive functions are held, and devotees abstain from non-vegetarian food, and even onions and garlic. 

During the Shradh, it is believed that ancestors appear in dreams, to warn of impending dangers in the coming year. Each day of the Shradh is equal to a year, and so the multiplication goes on to include all ancestors for 15 generations and beyond. Ancestor worship starts with the father and mother, and includes grandfather, grandmother, great-grandfather. and great-grandmother back to as many generations as one can remember, with reverence paid to both paternal and maternal ancestors. For the unknown ancestors, Rookha or Seedha (raw) food is offered in a thali that includes wheat flour, rice, kheer (milk pudding) and sabzi (vegetables).

antari.

Vasudeva takes Krishna to Gokula while everyone is asleep. He picks up the girl born to Yasoda, leaves Krishna beside Yasoda, and departs for Mathura. When Vasudeva had to take Krishna to Gokula, the chains binding him had fallen off. When he returned to the prison, the chains automatically bound him again. There is a symbolic message here,   When the Lord is with us, the bonds of samsara can be broken easily. When He is not with us, we remain bound by worldly ties. As soon as Vasudeva gets back, the sleeping guards wake up; the baby cries, and Kamsa is informed about the birth of the child. Devaki begs Kamsa not to harm the child, for it is not a male child as had been predicted. But Kamsa picks up the child by its legs, ready to smash its head. The child escapes from his hands, goes up, and says, “I can kill you easily, but I never kill anyone who has held my feet. So I am sparing your life. The One who will kill you is safe. Stop torturing gentle people like Vasudeva and Devaki.” The child up in the sky transforms into eight-armed Durga, seated on a lion. Because Durga, who is the Lord’s Yoga maya, protected Him when He took the Krishna avatara, there is a separate shrine for her in the Thirukkovilur temple. Thirumangai Azhvar, while singing of this temple, praises this Durga too. Because Durga was born to Yasoda, Krishna’s foster mother, she was Krishna’s sister. Andal speaks of her as her sister-in-law! Because Yoga Maya went up to the sky (antariksha), Andal refers to her as antari. It is the tradition for the groom’s sister to help the bride drape the wedding saree. Andal dreams of her marriage to Krishna, and she says that in that dream, she saw antari (Durga) help her wear the wedding saree!

bitter truth

 

In the Brihadaranyaka Upanishad, Yagnyavalkya explains to Maitreyi that the self or the atma alone is very dear to each one of us, though we may think we love and care for our kith and kin, etc, and our possessions. This is because the atma swaroopa is essentially blissful and each one longs to attain this bliss. The self is dearer than anything else to each one of us. All objects are valued because we think they give us happiness though in reality no object can give sorrow or happiness always. Thus we shift between likes and dislikes throughout our existence. If some objects cause sorrow, they are discarded. Though one may say one’s wife, son or others are dear to him, they are not really the object of his desire. For, he will not hesitate to assert his rights and views in case differences of opinion may arise. Suppose the son refuses to act according to the wishes of his father or the wife chooses to make independent decisions that are not to one’s liking, then the choice would be to reject them in preference to his own wishes. If suppose a man’s hand is badly infected and the doctor advises amputation, the person surely will agree rather than endanger his life. He would not mind losing his hand though it had served him well until then. The idea is that all these are dear to a person only because he thinks he derives happiness from them. Ultimately it is one’s own self that is the real objects of Love and not others. Everything is dear only for one’s own sake.

Life is full of sorrows, and sastras explain that these are of the nature of Adi Bhoutika, caused by outside forces such as natural calamities, etc, Adi devata, when we are ruled by the supernatural and the divine, and Adyatmika, the afflictions affecting the body and self of an individual. They also state that the root cause of all sorrows is adharma and the hurdles for the salvation of the jivatma are the papa karmas in each one’s account. The nature of Kali Yuga is such that dharma is weak. As a result, when sins increase, it is a sad situation that even the fear of the effects of sin is eclipsed. So, each one has to make a sincere prayer to the Supreme Lord to intervene and help.  As proclaimed in the Bhagavad Gita, when adharma gains upper hand, the Lord alone can overpower it and establish dharma. God is sarva antaryami. It is our duty to seek His help and it is His duty to help. Even the most desperate situation is under the control of the Lord’s Sankalpa. Rama is caught in deep sorrow when Sita is abducted by Ravana. But Providence provides a solution when Hanuman enters His life. The Lord has the power to control even the most vicious of people. It is His swabhava to bring the necessary changes in people and circumstances. He can remove our sins to make us pure in thought, word and deed. Bhishma asserts that the antidote to all kinds of distress is to meditate on His divine names and His auspicious qualities. These have the power to wash away the sins even as the sacred waters of the Ganga. By seeking the Lord, who is the abode of compassion, we will be rid of the tendency to commit sins and thereby abide by dharma.

The search for security, peace and happiness is inherent in all beings, but sadly it remains a futile one for many. Ignorance is the main cause for this, that surrender to the Lord is the only way to make the search fruitful,  The tendency is to search for peace and happiness in things of this world which can never offer it in full. In philosophical terms, inadequate knowledge of one’s atma that is the very essence of immortality is what leads to the mistaken notion of identifying with the body rather than the self. This truth is generally recognised but not accepted in totality by one’s inner being. But at some point of time, in the course of countless births, when through divine grace the jivatma realises the full import of this Vedantic teaching, it is fortunate to search for God. The truth then dawns with clarity. The Lord who is the source of all creation and also pervades every aspect of it, animate and inanimate, and is held to be above the gunas, is realised as also is the essence of compassion. When one surrenders to the Lord, He takes charge of the jivatma desirous of help and emancipation. In the Ramayana, the helpless and pitiable Sugriva, who is alone and abandoned by all, is shown to be graced by the Lord. Rama goes to see him and offers His help, but makes it appear as if He is in need of Sugriva’s help. It is this remarkable trait of boundless compassion that is the cause of faith in the human mind.

riddle.

  a few Sanskrit shlokas/verses which act as riddles also.

1]Kaa Paandu patni griha bhushanam ke

ko Raama shatruhu kim Agastya janma?

Suryaika putro vada vetsi chetvam

Kunti sutaah Raavana Kumba Karnaha Who is Pandu’s wife? Who makes home beautiful/sweet? Who is the enemy of Rama? Where was sage Agastya born? Who is Sun’s son? . The answer is in last line. Kunti is Pandu’s wife. It is son, who beautifies home. Ravana is the enemy of Rama. Agastya was born in pitcher and Sun’s son is Karna.

2]Sneham dadaati yo mahyam nityam tasmai dadaamyaham

Jyotih padaarta jnaanaartham ko aham vadatu samprataam. “He who gives me oil, I give him the light and knowledge. Tell me who am I. Answer: Lamp.”

3]Yaanasya angam Harehe shastram chinham Bhaarata bhoopatehe

Chalantam vartulaakaaram yo jaanaati sa panditaha. “I am the part of vehicle, and a weapon of Shri Hari. I am also the symbol of an Indian king, having cyclical motion. He is wise, who knows this. Answer: wheel”

4] Nrityaami nityam dhavalaastareshu Sanketika ankaihi prakatee karomi.

Bhaavam Janaanaam hridayeshu goodham krishnaanana alochya vadantu kaaham? “I manifest, the emotions hidden in the hearts of people symbolically. I appear blue-black, dancing on white papers. Tell me who am I?” Answer: Language.

5]Trinetropi Shivo na asmi ghato na asmi jalaanvitaha

Koorchasmashruyuto nityam naro naasmi braveetu maam. “I am three eyed but not Shiva; I am filled with water, but not a pot; I have beard and mustache but not a man. Tell me who am I?” [Answer: Coconut.]

6] Dantair heenaha shilaabhakshi nirjeevo bahu bhashakaha

Gunasyuti samridhdhopi para padena gachchati. “ Though toothless I eat stones. Though life less, I speak many languages. Stitched firmly, I walk by others’ feet.” Answer: Foot wear.

7]Megha shyaamosmi no Krishno mahaa kaayo na parvataha

Balishtosmi na Bheemosmi kosmyaham naasikaa karaha. “I have dark cloud complexion, but am not Krishna. I have a huge body, but am not a mountain. I am very strong, but not Bheemasena. My nose is my hand. Tell me who am I? Answer: Elephant.

8]Svachcha achcha vadanam lokaaha drastum ichchanti me yadaa

Tatra atmaanam hi pashyanti khinnam bhadram yathaa tatham. “Who ever wishes to see my clean and tidy face, sees himself there, sad, happy, in what ever state he is.” Answer: Mirror.

9]Nandaami meghaan gagane avalokya

Nrityaami gaayaami bhavaami tushtaha

Na aham krishikaha pathikopi naaham

Vadantu vijnaa mama naamadheyam. “I rejoice seeing dark clouds in the sky. I dance, sing and become ecstatic. I am neither a farmer nor a traveller, wearied in the scorching sun. Tell me O wise, who am I?” Answer: Peacock

10]Aham cha tvam cha rajendra lokanaathaa vubhaavapi

Bahurveeraham Raajan, Shasti Tatpurushe bhavaan. “O King, we both are Lokanaathas. I am Lokanaatha in Bhurveehi compound. You are Lokanaatha in Shasti Tatpurusha compound.”. Here the beggar is telling the king that they both are Lokanathas. How is this possible? The word Lokanatha can be interpreted in two ways. In Bahurveehi Compound, it becomes “Loka eva naathaha yasya saha” meaning ‘the one to whom the whole world is Lord’. It means he/the beggar is subservient to the entire world. In Shasti Tatpurusha it becomes, ‘The Lord of the world’.

double trouble.

  a few very good Sanskrit shlokas I found to be excellent riddles as well.

• य एवादिः स एवान्तो मध्ये भवति मध्यमः |
  य एतन्नाभिजानीयात् तृणमात्रं न वेत्ति सः ||

Meaning:-

Its beginning is its end. Its middle is its middle. If you don’t know this, you don't know anything

Another interpretation:-

It starts with “ya” and ends with “sa”, in the middle is a semi Vowel. If you don’t know this, you don't know even a blade of grass.

Answer :-

यवस

It starts with य and ends with स. In the middle is the semi Vowel व.

यवस means a blade of grass.

The answer is actually hidden surreptitiously in the question itself. The reader is misled because य and स are also pronouns.

• का काली? का मधुरा? का शीतलवाहिनी गङ्गा?
  कं सञ्जघान कृष्णः? कं बलवन्तं न बाधते शीतम्?

Meaning:-

This shloka consist of five questions.

1. What is black?
2. What is sweet?
3. Who is the Ganga of cold waters?
4. Whom did Krishna kill?
5. Which strong man is not affected by cold?

Answer:-

The answers to each question can be derived by removing the space between the question word and other words.

काकाली | कामधुरा | काशीतलवाहिनी गङ्गा |
कंसं जघान कृष्णः | कम्बलवन्तं न बाधते शीतम् |

The answers mean:-

1. A row of crows
2. The yoke of passion
3. The Ganga in Kashi
4. Krishna killed Kamsa
5. The one who has a blanket is not affected by cold.

• भद्र माणवकाख्याहि कीदृशः खलु ते पिता ? |
  वेलान्दोलनकल्लोलः कीदृशश्च महोदधिः ? ||

Meaning:-

My lad, who is your father?
And how is the surging ocean which overflows its shores?

These questions are supposed to be answered in one word.

Answer:-

मज्जन्मकरः

It can be read as,

मत् जन्मकरः (The one responsible for my birth)

Or

मज्जत् मकरः (Hiding crocodiles)

• वृक्षाग्रवासी न च पक्षिराजः त्रिनेत्रधारी न च शूलपाणिः।
  त्वग्वस्त्रधारी न च सिद्धयोगी जलं च बिभ्रत् न घटो न मेघः।।

Meaning:-

Lives on top of the tree but is not a bird. Has three eyes but is not the Shoolapani (Lord Shiva). Wears nothing over the skin but is not a sage. Contains water but is not a pot or a cloud.

Answer:-

नारिकेल

Coconut.

• भोजनान्ते च किं पेयं जयन्तः कस्य वै सुतः।
  कथं विष्णुपदं प्रोक्तं तक्रं शक्रस्य दुर्लभम्।।

Meaning:-

The questions here are in the first three Padas.

1. What is drunk after having food?
2. Who's son is Jayanta?
3. How is Vishnu Padam (The abode of Lord Vishnu)?

Answer:-

The fourth pada answers all the questions together:-

1. तक्रं (Buttermilk)
2. शक्रस्य (Of Indra)
3. दुर्लभं (Not easily attainable)

Fun fact here is that the last pada if read together as तक्रं शक्रस्य दुर्लभम्, it also translates as “Buttermilk is not attainable to Indra”. (Nothing ever rots in the heaven so making buttermilk by rotting milk is impossible.)

• किमिच्छन्ति नराः काश्यां भूपानां को रणे हितः।
  को वन्द्यः सर्व देवानां दीयतामेकमुत्तरम्।।

Meaning:-

1. What do men want in Kashi?
2. What is the best for Kings in a war?
3. What is not possible for Devas?

These questions must be answered in one word.

Answer:-

मृत्यु (Death)

Death in war was considered to be the direct way to heavens. Dying in Kashi was considered lucky because Kashi is a holy city and dying there would elevate the soul to heaven.

• नन्दामि मेघान् गगनेऽवलोक्य
  नृत्यामि गायामि भवामि तुष्टः ।
  नाहं कृषिज्ञः पथिकोऽपि नाहं
  वदन्तु विज्ञा मम नामधेयम् ॥

Meaning:-

I rejoice seeing the clouds in the sky, I dance, I sing, I become happy. I am not a farmer nor am I a traveler. If you know, tell my name?!

Answer:-

मयूर (Peacock)

here too 7.

 7 Powerful sleep mantras in Sanskrit for peaceful sleep

Sleep mantras (Ratrisukta or रात्रिसुक्ता)

Ratrisukta = A group of mantras in Vedas pertaining to the Goddess of night).

Nidradevi = Goddess of sleep

nidra = sleep

As you lie down on the bed, recite the Ratrisukta two to three times.

1. Sleep mantras to be recited before sleeping

यादेवी सर्वभूतेषु निद्रारूपेण संस्थिता ।

नमस्तस्यै नमस्तस्यै नमस्तस्यै नमोनमः ।।

Meaning : I pay obeisance thrice to the Devi, who is present in all living beings in the form of nidra.

Keep reciting this shloka. Gradually, the thought process will stop, a rhythm will set in and we will fall asleep in ten to fifteen minutes.

2. Recite the following mantra to avoid nightmares

रामं स्कन्दं हनूमन्तं वैनतेयं वृकोदरम् ।

शयने यः स्मरेन्नित्यं दुःस्वप्नस्तस्य नश्यति ।।

Meaning : Remembering Shriram, Kartikeya, Hanuman, Garuda and Bhima while going to sleep eliminates nightmares.

3. While going to sleep

‘ॐ अगस्थी शाहिना ।’

Meaning : ‘O God, bestow me’.

Equalize your mind and really achieve true inner peace with this mindful mantra! Sound is power. This is a powerful sanskrit mantra to use when falling asleep. This mantra has the healing power to cool down the activity of your brain and allow it to experience the state of tranquillity. You can keep chanting it for as long as you don’t fall asleep.

4. Kundalini Yoga Mantra

‘सा ता न मा ।’

Meaning : Saa is ‘Infinity’ ( the totality of the Cosmos), Taa is ‘Life’ (birth of form from the Infinity), Naa is ‘Death’ (or transformation) and ‘Maa’ is ‘Rebirth.’

These five sounds help balance the hemispheres of the brain. The mantra is to relax and heal your mind, body, spirit and will give you a deep, peaceful sleep at night.

5. Shiva Mantra

‘ॐ नमः शिवाय ।’

This mantra not only attracts sleep but also fights with all kinds of nightmares.

6. Peaceful Sleep Mantra

‘हर हर मुकुंदै ।’

Meaning : “The Infinite Creator Liberates Me.”

Chanting this mantra will help to remove any fear. If there are some worries which are keeping you awake at night, this mantra can help you release them from your physical and mental bodies.

7. The OM Mantra

‘ॐ’

When you keep whispering it in your mind, you realize the power of this one word.