Saturday, February 26, 2022

12 short.

 https://m.facebook.com/story.php?story_fbid=10160612468482223&id=745532222&sfnsn=wiwspmo

Thursday, February 24, 2022

sahaja.

                                       सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् |

सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृता: || 48||

saha-jaṁ karma kaunteya sa-doṣham api na tyajet
sarvārambhā hi doṣheṇa dhūmenāgnir ivāvṛitāḥ

saha-jamborn of one’s naturekarmadutykaunteyaArjun, the son of Kuntisa-doṣhamwith defectsapieven ifna tyajetone should not abandonsarva-ārambhāḥall endeavorshiindeeddoṣheṇawith evildhūmenawith smokeagniḥfireivaasāvṛitāḥveiled

One should not abandon duties born of one’s nature, even if one sees defects in them, O son of Kunti. Indeed, all endeavors are veiled by some evil, as fire is by smoke.

People sometimes recoil from their duty because they see a defect in it. Here, Shree Krishna states that no work is free from defect, just as fire naturally has smoke on top of it. For example, we cannot breathe without killing millions of microbes. If we cultivate the land, we destroy innumerable microorganisms. If we succeed against competition in business, we deprive others of wealth. When we eat, we deprive another of food. Since swa-dharma entails activity, it cannot be devoid of defects.

But the benefits of the swa-dharma far outweigh its defects. And the foremost benefit is that it provides a comfortable and natural path for one’s purification and elevation. In his book, Making a Life, Making a Living, Mark Albion, who was a professor at the Harvard Business School, cites a study in which the careers of 1,500 business school graduates were tracked from 1960 to 1980. From the beginning, graduates were grouped in two categories. In category A were those who said they wanted to make money first, so that they could do what they really wanted to do later, after they had taken care of their financial concerns. Eighty-three percent fell in category A. In category B were those who pursued their interests first, sure that money would eventually follow. Seventeen percent came in category B. After 20 years, there were 101 millionaires. One person was from category A (who wanted to make money first), and one hundred from category B (who pursued their interest first). The overwhelming majority of the people who became wealthy did so thanks to the work they found profoundly absorbing. Mark Albion concludes that for most people there is a difference between work and play. But if they do what they love, then work becomes play, and they never have to work for another day in their life. That is what Shree Krishna is asking Arjun to do—not to abandon the work that is best suited to his nature, even if it has defects in it, rather to work according to his natural propensity. But for work to be elevating, it must be done in the proper consciousness, described in the next verse.

असक्तबुद्धि: सर्वत्र जितात्मा विगतस्पृह: |
नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति || 49||

asakta-buddhiḥ sarvatra jitātmā vigata-spṛihaḥ
naiṣhkarmya-siddhiṁ paramāṁ sannyāsenādhigachchhati

Those whose intellect is unattached everywhere, who have mastered the mind, and are free from desires by the practice of renunciation, attain the highest perfection of freedom from action.

In this last chapter, Shree Krishna repeats many of the principles he has already explained. In the beginning of this chapter, he explained to Arjun that merely running away from the responsibilities of life is not sanyās, nor is it renunciation. Now he describes the state of actionlessness, or naiṣhkarmya-siddhi. This state can be reached even amidst the flow of the world by detaching ourselves from events and outcomes, and simply focusing on doing our duty. This is just as water flowing under a bridge enters from one side and flows out from the other. The bridge is neither the recipient of the water nor its distributor; it remains unaffected by its flow. Likewise, the karm yogis do their duty, but keep the mind unaffected by the stream of events. They do not neglect putting in their best efforts in doing their duty, as an act of worship to God, but they leave the final outcome in his hands, and are thus contented and undisturbed with whatever happens.

Here’s a simple story to illustrate this point. A man had two daughters; the first was married to a farmer and the second was married to a brick kiln owner. One day, the father rang up the first daughter and inquired how she was doing. She replied, “Father, we are going through economic hardships. Please pray to God for us that we may have plentiful rains in the coming months.” He then rang up the second daughter, and she requested, “Father, we are low on funds. Please request God not to send rains this year, so that we may have lots of sunshine and a good production of bricks.” The father heard the opposite requests of his daughters, and thought, “God alone knows what is best. Let him do what he feels is best.” Such acceptance of the will of God brings detachment from outcomes, despite being immersed in the incessant stream of events in the world.

Prabhavair gunaih.

 

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुन: |
सत्त्वं प्रकृतिजैर्मुक्तं यदेभि: स्यात्त्रिभिर्गुणै: || 40||

na tad asti pṛithivyāṁ vā divi deveṣhu vā punaḥ
sattvaṁ prakṛiti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ 

: No living being on earth or the higher celestial abodes of this material realm is free from the influence of these three modes of nature.

The Śhwetāśhvatar Upaniṣhad states that the material energy, Maya, is tri-colored:

ajāmekāṁ lohita-śhukla-kṛiṣhṇāṁ bahvīḥ prajāḥ sṛijamānāṁ sa-rūpāḥ
ajo hy eko juṣhamāṇo ‘nuśhete jahāty enāṁ bhukta-bhogām ajo ‘nyaḥ…(4.5)[v22]

“Material nature has three colors—white, red, and black, i.e. it has three modes—goodness, passion, and ignorance. It is the mother-like womb of the innumerable living beings within the universe. It is brought into existence and supported by the one unborn Lord, who is full of knowledge. God, however, does not consort with his material energy. He independently enjoys the pleasure of his transcendental pastimes. But the living entity enjoys her and thus becomes bound.”

Maya’s domain extends from the nether regions to the celestial abode of Brahma. Since the three modes of nature—sattva, rajas, and tamas—are inherent attributes of Maya, they exist in all the material abodes of existence. Hence all living beings in these abodes, be they humans or the celestial gods, are under the sway of these three modes. The difference is only in the relative proportions of the three guṇas. The residents of the nether regions have a predominance of tamas; the residents of the earth planet have a predominance of rajas; and the residents of the celestial abodes have a predominance of sattva. Now, using these three variables, Shree Krishna explains why human beings possess differing natures.



ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप |

कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणै: || 41||

brāhmaṇa-kṣhatriya-viśhāṁ śhūdrāṇāṁ cha parantapa
karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ

The duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras—are distributed according to their qualities, in accordance with their guṇas (and not by birth).


Someone said very appropriately that to find the perfect profession is like finding a perfect life-partner. But how do we discover the perfect profession for ourselves? Here, Shree Krishna explains that people have different natures, according to the guṇas that constitute their personality, and thus different professional duties are suitable for them. The system of varṇāśhram dharma was a scientific organization of society according to svabhāva-prabhavair guṇaiḥ (work based on one’s nature and guṇas). In this system of categorization, there were four āśhrams (stages in life) and four varṇas (occupational categories). The stages in life were: 1) Brahmacharya āśhram (student life), which lasted from birth till the age of 25. 2) Gṛihastha āśhram (household life), which was regular married life, from the age of 25 till 50. 3) Vānaprastha āśhram (semi-renounced life), which was from the age of 50 till 75. In this stage, one continued to live with the family but practiced renunciation. 4) Sanyās āśhram (renounced order), which was from the age of 75 onward, where one gave up all household duties and resided in a holy place, absorbing the mind in God.

The four varṇas (occupational categories) were Brahmin (priestly class), Kshatriya (warrior and administrative class), Vaishya (mercantile and farming class), and Shudra (worker class). The varṇas were not considered higher or lower amongst themselves. Since the center of society was God, everyone worked according to their intrinsic qualities to sustain themselves and society, and make their life a success by progressing toward God-realization. Thus, in the varṇāśhram system, there was unity in diversity. Diversity is inherent in nature and can never be removed. We have various limbs in our body, and they all perform different functions. Expecting all limbs to perform the same functions is futile. Seeing them all as different is not a sign of ignorance, but factual knowledge of their utilities. Similarly, the variety amidst human beings cannot be ignored. Even in communist countries where equality is the foremost principle, there are party leaders who formulate ideologies; there is the military that wields guns and protects the nation; there are farmers who cultivate the land; and there are industrial workers who do mechanical jobs. The four classes of occupations exist there as well, despite all attempts to equalize. The varṇāśhram system recognized the diversity in human natures and scientifically prescribed duties and occupations matching people’s natures.

However, with the passage of time the varṇāśhram system deteriorated, and the basis of the varṇas changed from one’s nature to one’s birth. The children of Brahmins started calling themselves as Brahmins, irrespective of whether they possessed the corresponding qualities or not. Also, the concept of upper and lower castes got propagated and the upper castes began looking down upon the lower castes. When the system grew rigid and birth-based, it became dysfunctional. This was a social defect that crept in with time, and was not the original intention of the Varṇāśhram system. In the next few verses, according to the original categorization of the system, Shree Krishna maps the guṇas of people with their natural qualities of work.


Monday, February 21, 2022

 Lord NARASIMHA 108 Names -WITH-MEANING


Lord Narasimha is the fourth incarnation of Lord Maha Vishnu who incarnated to kill Demon Hiranyakashyap and to save his devotee Prahllada. Lord Lakshmi Narsimha is said to be as 'Bhaktha Vallabha'. Devotee Lover and saves the devotee always when he is in troubles.


Narasimha Maha Mantra


Ugram Viram Maha-Vishnum

Jvalantam Sarvato Mukham

Nrisimham Bhishanam Bhadram

Mrityur Mrityum Namamy Aham


Narasimha Astotarams – 108 Names of Lord Narsimha is read on Wednesday and in the Month of Margasira.


108 Names of Lord Narasimha with Meanings ;


Names Meaning


1 Om narasimhaya namah Obeisances unto the half-man half-lion Lord

2 Om mahasimhaya namah Obeisances to the great lion

3 Om diyva-simhaya namah Obeisances to the Divine lion

4 Om mahabalaya namah Obeisances to the greatly powerful

5 Om ugra-simhaya namah Obeisances to the terrifying lion

6 Om mahadevaya namah Obeisances to the Lord of lords

7 Om stambha-ja-aya namah Obeisances to One who appeared from the pillar

8 Om ugra-locanaya namah Obeisances to one who possesses terrifying eyes

9 Om raudraya namah Obeisances to the angry one

10 Om sarvadbhutaya namah Obeisances to one who is wonderful in everyway

11 Om srimanaya namah Obeisances to the most beautiful

12 Om yoganandaya namah Obeisances to the source of yogic bliss

13 Om trivikramaya namah Obeisances to Lord Vamana (Who took three great steps)

14 Om harine namah Obeisances to Sri Hari Who takes our troubles away

15 Om kolahalaya namah Obeisances to the roaring (Varahadeva – Varaha-nrisimha)

16 Om cakrine namah Obeisances to Him Who carries the disk

17 Om vijayaya namah Obeisances to Him Who is always victorious

18 Om jaya-vardhanaya namah Obeisances unto Him Who has ever increasing glories

19 Om panchananaya namah Obeisances unto Him Who is five-headed

20 Om param-brahma-aya namah Obeisances unto Supreme Absolute Truth

21 Om aghoraya namah Obeisances to Him Who for His devotees is not horrible

22 Om ghora-vikramaya namah Obeisances to him Who has terrifying activities

23 Om jvalan-mukhaya namah Obeisances to One Who has an effulgent face

24 Om jvala-maline namah Obeisances to Him with effulgent garland of flames

25 Om mahajvalaya namah Obeisances to He Who is most effulgent

26 Om maha-prabhuhaya namah Obeisances to the Supreme Master

27 Om niti-laksaya namah Obeisances to Him Who possesses all good (moral) qualities

28 Om sahasraksaya namah Obeisances to the thousand-eyed One

29 Om durniriksyaya namah Obeisances to Him Who is difficult to see (bzw. difficult to look at)

30 Om pratapanaya namah Obeisances to Him Who oppresses His enemies with great heat

31 Om mahadamstraya namah Obeisances to Him Who possesses huge teeth

32 Om yudha-prajnaya namah Obeisances to the Supremely intelligent in battle (ready to fight)

33 Om canda-kopine namah Obeisances to Him Who is likened to an angry moon

34 Om sada-sivaya namah Obeisances to the All auspicious Lord

35 Om hiranyakasipu-dhvamsine namah Obeisance to Him Who destroys Hiranyakasipu

36 Om daitya-danava-bhanjanaya namah Obeisances to He Who destroys the masses of the race of demons and giants

37 Om guna-bhadraya namah Obeisances unto Narasimha Who is full of wonderful qualities

38 Om mahabhadraya namah Obeisances to Him Who is very auspicious

39 Om bala-bhadraya namah Obeisances to Him Who is auspiciously powerful

40 Om subhadrakaya namah Obeisances to the extremely auspicious One

41 Om karalaya namah Obeisances to He Who possesses a wide open mouth

42 Om vikaralaya namah Obeisances to Him with very wide open mouth

43 Om vikartaya namah Obeisances to the Lord Who performs wonderful activities

44 Om sarva-kartrikaya namah Obeisances to the Lord performs ALL activities

45 Om sisumaraya namah Obeisances to Him Who also appears as Matsya

46 Om trilokatmaya namah Obeisances to the Soul of the three worlds

47 Om isaya namah Obeisances to the Lord known as the controller

48 Om sarvesvaraya namah Obeisances to THAT supreme controller

49 Om vibhuaya namah Obeisances to Narasimha Who is the BEST

50 Om bhaivaradambaraya namah Obeisances to Him Who causes terror by roaring in the sky

51 Om divyaya namah Obeisances to That Divine Person Narasimha

52 Om acyutaya namah Obeisances to our infallible Lord Nara-simha

53 Om kavine namah Obeisances to the Supreme intelligent (poet)

54 Om madhavaya namah Obeisances to the husband of Srimati Laksmi devi

55 Om adhoksajaya namah Obeisances to Him Who is beyond understanding (or beyond explaining)

56 Om aksaraya namah Obeisances to the infallible One

57 Om sarvaya namah Obeisances to He Who is the origin of everything

58 Om vanamaline namah Obeisances to Him Who wears garland of forest flowers (or adorned by His loving devotees)

59 Om varapradaya namah Obeisances to the Merciful Lord Who grants boons to the deserving like Prahlada

60 Om visvambaraya namah Obeisances to Narasimha Who maintains the universe

61 Om adbhutaya namah Obeisances to Him Who is WONDERFUL

62 Om bhavyaya namah Obeisances to He Who determines the future (Who IS the future for His devotees)

63 Om sri-visnave namah Obeisances to That Narasimha Who is the all pervading Lord Vishnu

64 Om purusottamaya namah Obeisances to Narasimha Who is the Supreme Enjoyer

65 Om anaghastra namah Obeisances to Him Who can never be wounded by weapons

66 Om nakhastraya namah Obeisances to Him Who has sharp nails for weapons

67 Om surya-jyotine namah Obeisances to Narasimha the source of Suns rays

68 Om suresvaraya namah Obeisances to Narasimhadev, Lord of devatas

69 Om sahasra-bahu-aya namah Obeisances to Nara-hari the thousand-armed Lord

70 Om sarva-jnaya namah Obeisances to Him Who is the all-knowing

71 Om sarva-siddhi-pradayakaya namah Obeisances to Him Who awards all perfections to the sadhakas (devotees)

72 Om vajra-damstraya namah Obeisances to Narasimha Who has teeth like lightning bolts

73 Om vajra-nakhaya namah Obeisances to Narasimha Who possesses nails like piercing lightning bolts

74 Om mahanandaya namah Obeisances to the source of supreme bliss – Atmananda – Narasimha

75 Om param-tapaya namah Obeisances to the source of All austerities, spiritual energy (and taptah – heat)

76 Om sarva-mantraika-rupa namah Obeisances to that Divine Personality Who although one, he appears as the many mantrika formulas

77 Om sarva-yantra-vidaramaya namah Obeisances to Him Who destroys all machines (demoniac plans/arrangements/vehicles for demoniac works)

78 Om sarva-tantratmakaya namah Obeisances to Narasimha the essence of, and proprioter of all tantras (ritual rites – pujas)

79 Om avyaktaya namah Obeisances to the Lord Who appears unmanifest

80 Om suvyaktaya namah Obeisances unto Nara-simha Who for His devotees becomes wonderfully manifest from the pillar (or when needed)

81 Om bhakta-vatsala namah Obeisances to the Lord Who always has the well-being of His devotee at heart

82 Om vaisakha-sukla-bhototthaya namah Obeisances to That Narasimhadeva Who appeared during waxing moon of the month of Visakha (April-May)

83 Om saranagata-vatsalaya namah Obeisances to The Lord Who is kind to those surrendered to Him (like the mother lioness who is kind to her cubs)

84 Om udara-kirtine namah Obeisances to Nara-simha Who is universally famous

85 Om punyatmaya namah Obeisances to Him Who is the essence of piety

86 Om mahatmaya namah Obeisances to That great personality, Nara-simha

87 Om candra-vikramaya namah Obeisances to Him Who is the performer of moonlike or great deeds, or who performs deeds that eclipse All others

88 Om vedatrayaya namah Obeisances to the Lord of the three original Vedas (Rg, Yajur, Sama)

89 Om prapujyaya namah Obeisances to Narasimha Who is supremely worshipable

90 Om bhagavanaya namah Obeisances to Narasimha the Supreme Personality of Godhead

91 Om paramesvaraya namah Obeisances to He Who is the Supreme Controller (Nara-simha-deva)

92 Om srivatsamkaya namah Obeisances to the Lord Who is just like Krishna, being marked with symbol of Laksmi

93 Om jagat-vyapine namah Obeisances to Narasimha Who pervades the entire universe

94 Om jagan-mayaya namah Obeisances to the Supreme Mystic Who makes the material world seem real

95 Om jagat-palaya namah Obeisances to the protector of the universe (Nara-simha)

96 Om jagannathaya namah Obeisances to the Lord of Universe

97 Om mahakhagaya namah Obeisances to Him Who moves in the air or with the movement of the air (is everywhere)

98 Om dvi-rupa-bhrtaya namah Obeisances to Him Who has double form (man-lion)

99 Om paramatmaya namah Obeisances to Him Who is the Supersoul of All beings

100 Om param-jyotine namah Obeisances to Him (Nara-simha) Whose effulgence is the source of Brahman

101 Om nirgunaya namah Obeisances to Narasimha Who possesses transcendental qualities (not those of the material nature)

102 Om nrkesarine namah Obeisances unto Him man-lion (or having a lion’s mane while appearing part human)

103 Om para-tattvaya namah Obeisances to the Supreme Absolute Truth (One Who is of the Supreme nature)

104 Om param-dhamaya namah Obeisances to He Who comes from the Supreme Abode

105 Om sac-cid-ananda-vigrahaya namah Obeisances to Narasimha Whose Form is made of eternal knowledge and bliss

106 Om laksmi-nrsimhaya namah Obeisances unto the Man-Lion Form together with the Supreme Goddess of Fortune Srimati Laksmi-devi

107 Om sarvatmaya namah Obeisances unto the universal, primeval soul (the Supreme Personality of Godhead – Narasimhadeva)

108 Om dhiraya namah Obeisances unto Narasimha who is always sober (being never bewildered)


Om prahlada-palakaya namah Obeisances unto Narasimha Who is the protector of Prahlada Maharaja, and those of that nature – surrendered unto Him.


Sunday, February 20, 2022

Baan stambh.



 There is a fascinating mystery called “Baan Stambh” in the ancient Somnath Temple of Gujarat.

On the south side of the temple, overlooking the sea, is a pillar called “Baan sthamb”. An arrow is built on the top of the pillar which points towards the sea. The existence of this pillar is mentioned in some ancient books from the 6th century. 


There is an inscription carved on the pillar in Sanskrit - 

 “आसमुद्रांत दक्षिण ध्रुव,पर्यंत अबाधित ज्योर्तिमार्ग'”. 

(“there is no earth terrain from this point  of the sea to the South Pole). 


Now the fact - If you start travelling from Somnath Mandir towards South, you will indeed not find any mountain or piece of land until you reach the South Pole (Antarctica).

The nearest land towards South Pole is nearly 10,000 KM away.


So the mystery is - how did our ancestors know this fact in 6th century? 

Did they have aerial map of the earth? What degree of knowledge of Astronomy, Geography,Mathematics and indeed Maritime Sciences they must have had! 

Our ancient Indian heritage is indeed a marvel !

Saturday, February 19, 2022

K U 108 at a time.


 https://youtu.be/DfLFWfAgNBM

Friday, February 18, 2022

M f M

 Lakshmi Narayana Mantra For Marriage

Lakshmi Narayana is the divine couple in Hinduism. It is believed that the mantras dedicated to them will help in early marriage, in getting desired partner and solving marriage related problems in life. Here is a Lakshmi Narayana mantra for marriage as per Hindu religion. This Lakshmi Narayana Mantra is chanted for a good marriage and for solving problems in marriage.

Lakshmi Narayana Mantra For Marriage

 धनाय नम:
धनाय नमो नम:
लक्ष्मी नम:
लक्ष्मी नमो नम:
लक्ष्मी नारायण नम:
नारायण नमो नम:
नारायण नम:
प्राप्ताय नम:
प्राप्ताय नमो नम:
लक्ष्मी नारायण नमो नम:

How To Chant Lakshmi Narayana Mantra For Marriage?

The best day to chant the mantra is Thursday

Wake up early in the morning before sunrise. Take bath and wear yellow color dress.

Sit facing east light lamp using cow ghee, offer yellow flowers and yellow banana. Wear chandan and light yellow flower dhoop or agarbatti. Chant the mantra 108 times.

Feed a cow during day time.

The mantra should be chanted for 21 Thursdays.