Eg.

 There are no fetters like those of illusion (maya),

no strength like that which comes from discipline (yoga),

there is no friend higher than knowledge (jnana),

and no greater enemy than egoism (ahankara).

—Gheranda Samhita, 1.4

The Gheranda Samhita calls itself a book on ghatastha yoga, which literally means "vessel yoga", wherein the body and mind are depicted as vessels that carry and serve the soul (atman, purusha). It is generally considered a Hatha yoga text.The text teaches a seven limbed yoga, in contrast to the eight-limbed yoga in Patanjali's Yogasutras, the six-limbed yoga of the Goraksha Samhita, and the four-limbed yoga in the Hatha Yoga Pradipika. It declares its goal to be the perfection of an individual's body, mind and soul through a seven step lifelong continuous self-development. The means of this goal include self purification, thirty two asanas it details for building body strength, twenty five mudras to perfect body steadiness, five means to pratyahara, lessons on proper nutrition and lifestyle, ten types of breathing exercises, three stages of meditation and six types of samadhi.

The text reverentially invokes Hindu god Shiva as well as Vishnu, with verses such as 5.77 and 7.4 suggesting that the writer was also inspired by Advaita Vedanta ideas such as "I am Brahman [Supreme Soul] alone, and nothing else; my form is truth, consciousness and bliss (satcitananda); I am eternally free".

Gheranda Samhita is a step by step detailed manual of yoga taught by sage Gheranda to student Chanda. Unlike other hatha yoga texts, the Gheranda Samhita speaks of a sevenfold yoga.

Shatkarma for body cleansing Asana for body strengthening Mudra for body steadying Pratyahara for mind calming Pranayama for inner lightness Dhyana for inner perception Samādhi for self liberation and bliss.

The text itself follows this division in seven chapters, and has a focus upon the ṣaṭkarmas (shatkarma), thus this text is sometimes said to describe ghatastha yoga. For instance, the Yoga Sūtras of Patañjali describes an eightfold path (yama and niyama instead of shatkarma and mudra, and addition of dharana). The closing stanzas on samadhi teach different methods than those described by Patanjali.

The earliest translation of the text into English was by Srisa Chandra Vasu.

Yoga pradipika suggests that all other asanas are unnecessary once Siddhasana has been mastered.

Samadhi.

 What is quite fascinating about the way Yoga texts were written and compiled in medieval India is that they often provide systemised hierarchical methods for achieving a goal or series of goals. Not unlike the brief self improvement lists that circulate widely on social media today, such as '10 ways to authentic happiness' or '7 tips for staying young'.

The Gheraṇḍa Saṃhitā (early 18th century) is an example of such a text. It identifies seven means for achieving it's yoga, the 'Yoga of the Body' 

 "...it refers to the body, or rather the person, since the techniques taught works on both the body and mind."

The seven practices (saptasādhana) are outlined with descriptions of both the methods and the outcome produced once mastered:

1. PURIFICATION is achieved through Ṣaṭkarma (6 types of cleansing techniques)

2. STRENGTH is achieved through Āsana (32 types of postures)

3. STEADINESS is achieved through Mudrās (25 types of seals)

4. CALMNESS is achieved through Pratyāhāra (5 types of sensory withdrawal)

5. LIGHTNESS is achieved through Prāṇāyāmas (10 types of breathing exercises)

6. REALISATION OF SELF is achieved through Dhyāna (3 types of meditation)

7. STAINLESS PERFECTION is achieved through Samādhi (6 types of absorption)

The text focuses on the physical techniques that need to be practised in order to perfect both the body and mind to achieve it's goal, Rājayoga (a synonym for samādhi). Like most other Haṭhayoga systems, the seven practices in the Gheraṇḍa Saṃhitā do not contain ethical guidelines, such as those instructed in the yamas and niyamas of the Pātañjalayogaśāstra.

Interestingly, however, the Gheraṇḍa Saṃhitā does provide a unique set of six techniques for attaining particular types of samādhi, the state of meditative absorption that is liberation.

Vairagya.

 Vairāgya (वैराग्य) is a Sanskrit term used in Hindu as well as Jain philosophy that roughly translates as dispassion, detachment, or renunciation, in particular renunciation from the pains and pleasures in the temporary material world. The Hindu philosophers who advocated vairāgya told their followers that it is a means to achieve moksha.

True vairāgya refers to an internal state of mind rather than to external lifestyle and can be practiced equally well by one engaged in family life and career as it can be by a renunciate. Vairāgya does not mean suppression of or developing repulsion for material objects. By the application of vivek (spiritual discrimination or discernment) to life experience, the aspirant gradually develops a strong attraction for the inner spiritual source of fulfillment and happiness and limited attachments fall away naturally. Balance is maintained between the inner spiritual state and one's external life through the practice of seeing all limited entities as expressions of the one Cosmic consciousness of Brahman.

The concept of Vairāgya is found in the Yoga Sūtras of Patañjali, where it along with practice (abhyāsa), is the key to restraint of the modifications of the mind (YS 1.12, "abhyāsa-vairāgyabhyāṃ tannirodhaḥ"). The term vairāgya appears three times in the Bhagavad Gita (6.35, 13.8, 18.52) where it is recommended as a key means for bringing control to the restless mind. It is also the main topic of Mokṣopāya or Yoga Vasistha. Another important text on renunciation is Vairāgya shataka or "100 verses of Renunciation", a part of the Śatakatraya collection by Bhartṛhari.

Etymology: Vairāgya is an abstract noun derived from the word virāga (joining vi meaning "without" + rāga meaning "passion, feeling, emotion, interest"). This gives vairāgya a general meaning of ascetic disinterest in things that would cause attachment in most people. It is a "dis-passionate" stance on life. An ascetic who has subdued all passions and desires is called a vairāgika.

Starts with: Vairagyabijamantra, Vairagyacandrika, Vairagyamala, Vairagyanashin, Vairagyanashini, Vairagyapancaka, Vairagyapancashiti, Vairagyapradipa, Vairagyaprakarana, Vairagyaratna, Vairagyashataka, Vairagyata.

Ends with: Abhavavairagya, Akshivairagya, Aparavairagya, Avairagya, Jnanavairagya, Koradem Vairagya, Koradem-vairagya, Maithunavairagya, Manasavairagya, Prasutivairagya, Puranavairagya, Shmashanavairagya, Svabhavavairagya, Udaravairagya.

Vairagyata, Vairaga, Pratyapatti, Maithunavairagya, Vairagyashataka, Vairagin, Shmashanavairagya, Bhartrihari, Vairagyapancashiti, Vairagyapradipa, Vairagyaratna, Vairagyacandrika, Vairagyapancaka, Vairagyaprakarana, Bairag, Aparavairagya, Bairaga, Pancagataya, Paramartha, Asamgama

Faith purest.

 Please read this post without fail. 

It's very inspiring:-

A rich man was once interviewed on an American TV program. He was a billionaire.

He was asked if he had ever been surprised by anything. He said yes, on one of his many trips around the world, a Krishna devotee shocked him with his belief.

So he began:

In the Kunj Gali (Street) of Vrindavan, one day, I went to Shri Krishna Temple out of curiosity and saw a man extending his clenched palms towards heaven.

It was immediately after the afternoon Raj Bhog Aarti. Everyone else had finished Aarti darshan and gone, but he remained there, praying.

Curious, I went closer to see the man's face and I saw him in tears as he was praying fervently.

I waited patiently until he was done with his prayer. Then I asked him; what the problem was?

He said he urgently needed ₹ 20,000 for his wife, who was in the hospital.

I said, "is this why you are praying so fervently?" He said yes.

Coincidentally, I had exactly ₹ 20,000 in my pocket. So I counted the money and gave it to him.

Without waiting to thank me first, he prostrated instantly to thank GOD SHRI KRISHNA. Then he stood up and thanked me too.

Impressed by his attitude, I told him how happy I was to help him. So, I extended my personal card containing my direct number and email address.

"I'm impressed by you, anytime you need anything, money.... any amount, call me directly and you shall have it."

✔️ This man shocked me !!  

He refused my offer.

The TV host was surprised too. "Why did he reject your offer?"

"His reason made me a changed man" answered the young billionaire.

"What was his reason?" The obviously impatient TV host asked.

Well, in his words, he said, "No, thanks. I won't call you when I need money or anything else. I WILL ALWAYS CALL THE ONE WHO SENT YOU."

Don't let any man play God in your life.

TRULY, GOD IS THE PROVIDER, THE BESTOWER AND THE CONTROLLER OF ALL THE UNIVERSES. HOLD ON UNTO HIM IN FULL FAITH & TRUST.

Jai Shri Krishna🙏

Hare Krishna🙏

3 interesting articles.

 Bio of alwar.

Genius that he was, Vedanta Desika wrote in Sanskrit, Tamil, Prakrit and Manipravala (mixture of Sanskrit and Tamil). The works of the Azhvars and Ramanuja Nootrandadi in praise of Ramanujacharya are collectively known as Divya Prabandham. The total number of prabandhams in the Divya Prabandham is 24. Vedanta Desika’s Tamil works also number 24, said Koothapakkam Chakravarthi Ranganathachariar in a discourse. Of these, the following are lost to us: Pandhu, Kazhal, Ammaanai, Oosal and Yesal. Of the ones available, the following are considered the most important: Adaikkalapathu, Adhikara Sangraham, Prabandha Saaram and Pillai Andadi.

Pillai Andadi was composed by Desika’s son Kumara Varadacharya, but is included in the Desika Prabandhams. In Prabandha Saaram, which has 18 verses, Desika gives details about the birthplace and the star of every Azhvar, the number of works to the credit of each Azhvar, and the number of pasurams each of them composed. Each verse gives us such details about an Azhvar. Prabandha Saaram, therefore, is like a biography of the Azhvars in condensed form, making it a unique work. Desika composed this work so that we would have a clear idea about the Azhvars and their pasurams.

In the case of many Sanskrit poets, biographical details have to be inferred from their usage of words or descriptions. For example, in the case of Kalidasa, we guess he could have been from Ujjain, because of his descriptions of Ujjain. But nothing about him can be established beyond doubt. When palm leaf manuscripts are copied, mistakes can occur due to oversight or even if the copier omits or adds a detail. It was to avoid any such possibility in the case of the Azhvars, that Desika composed Prabandha Saaram.

God captive of affection.

The legendary King Paari is said to have taken pity on a trailing vine and offered his royal chariot as a support for the creeper. Vallalar’s love for flora and fauna was just as immense as this. Vallalar said that he shed tears whenever he saw crops wilting because of lack of water. It is one thing to melt for human beings, or even animals, for even the latter are capable of expressing their emotions through gestures. Thus a dog shows its affection by wagging its tail. Plants, however, are silent sufferers, when there is a drought or a flood. So sensitive was Vallalar that tears came automatically to him when he saw plants suffer. He was always in tune with Nature.

In his Vairagya Panchaka, Vedanta Desika shows us the need to spurn opulence and the need to seek Lord Narayana instead. In the very first verse, which is in the metre known as Saardoola Vikreeditha, Desika mentions Kuchela, the poverty stricken friend of Krishna, said V.K.S.N. Raghavan, in a discourse.

Desika says that there are many petty kings, rulers of small kingdoms, who are always surrounded by sycophants. These men sing the king’s praises, for a few rewards from him. On receiving these rewards, they consider themselves to be very fortunate indeed. But to Desika, this is totally undesirable. He sees no need to praise any king. What is the need to do so for one who worships the Supreme One — Lord Narayana? He then talks of Kuchela and refers to him as a muni. Kuchela was a childhood friend of Krishna. Hoping to get some financial help from Krishna, Kuchela went to meet Him. He had nothing to offer Krishna, except a few rice flakes. He was ashamed of his humble offering. But Krishna took the rice flakes from Kuchela and ate them with relish. That very instant, Kuchela’s poverty vanished. When such a One as Krishna was being worshipped by Desika, would he care to praise a mortal? But Kuchela was not a sage. Why then did Desika use the word ‘muni’ for him? That is because anyone who focuses on the Lord and meditates on Him is fit to be called so.

Sage Agastya is called a great and noble sage, because when he was about to sip ocean water, in the tiny drop of water in his right palm, the Lord showed him two of His avataras. The two avataras Agastya saw were the Matshya and Kurma avataras. Thus, by seeing the Lord’s avataras, Agastya became great. Kuchela became great through his bhakti towards Krishna,, and so deserved to be called a muni.

Flowers.

Flowers associated with Sri Vishnu

Sl Tree Description Sacredness

1 Padma (Lotus)

Padma (Nelumbo nucifera, Lotus) Lord Vishnu is known as Padma-Nabha, from whose navel a Lotus emerged on which Lord Brahma sits (Shantakaram Bhujagasayanam sloka). Lord Vishnu

Lord Vishnu

2 Tulasi (Holy Basil)

Tulasi (Ocimum tenuiflorum, Holy Basil) Lord Vishnu is worshipped with Tulasi leaves. The leaves of the Tulasi plant is placed on the head of Lord Vishnu (Tulasi Stotram - verse 8). Lord Venkateswara

Lord Venkateswara

3 Jati (Royal Jasmine)

Jati (Jasminum grandiflorum, Royal Jasmine, Chameli) Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95). Sri Vishnu

Lord Vishnu

4 Kunda (Star Jasmine)

Kunda (Jasminum multiflorum, Star Jasmine) Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95). Sri Vishnu

Lord Vishnu

5 Champaka (Champa)

Champaka (Magnolia champaca, Champa) Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95). Sri Vishnu.

Lord Vishnu.6

Ashoka (Saraca asoca, Ashok)Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95).

Lord Vishnu7

Karavira (Nerium indicum, Oleander)Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95).

Lord Vishnu8

Yuthika (Jasminum auriculatum, Needle Flower Jasmine, Juhi)Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95).

Lord Vishnu9

Paatali (Stereospermum suaveolens, Trumpet Flower)Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95).

Lord Vishnu10

Bakula (Mimusops elengi, Indian Medaller)Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95).

Lord Vishnu11

Japa (Hibiscus rosa-sinensis, Hibiscus)Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95).

Lord Vishnu.12.

Trees.

Trees associated with Sri Vishnu

1 Ashvattha (Peepal)

Ashvattha (Ficus religiosa, Peepal) The Hindu Trinity Brahma, Vishnu and Shiva are believed to dwell in the Peepal tree. Hindu Trinity

2 Ashvattha (Peepal)

Ashvattha (Ficus religiosa, Peepal) Lord Vishnu appeared before sages Pullavar, Kalavar and Kanuvar in the form of a Peepal tree (Adi Jagannatha temple, Thirupullani, Ramanathapuram district, Tamil Nadu). Lord Vishnu and Peepal

3 Udumbara (Cluster Fig)

Udumbara (Ficus racemosa, Cluster Fig, Gular) Udumbara tree is associated with Lord Vishnu and is one of the names of Lord Vishnu. Lord Vishnu

4 Amlika (Tamarind)

Amlika (Tamarindus indica, Tamarind) Tamarind tree is the sacred tree of Alwarthirunagari under which Nammalvar meditated for 16 years. Sri Nammalvar

5 Badari (Indian Jujube)

Badari (Ziziphus mauritiana, Indian Jujube) The famous pilgrimage Badrinath is named after Badari trees. Badrinath