Rare reference.

 

Mask.

 Worth reading..

GURU ~ By Dr.

Subhash Munje.

I started my first job at a hospital in Alibaug.

One afternoon, an injured woman was brought in. She was pregnant after 11 years of marriage.

A bull roaming around the streets of Alibaug knocked her down & gored her stomach with its horn.

It was a scary sight, with part of the woman's stomach injured and a baby's hand peeping out of the crack of the uterine wall.

My mind was in a turmoil. The mother's life could be saved, her stomach wound was not serious. But to sew up the wall of the uterus was unthinkable, as it was impossible to put the child's hand back inside. 

The family's mandate was clear, "Save the mother's life". But how would I ignore the call of that little hand which appeared to be asking for help!!!!

The operation theatre had a skeleton staff. Apart from me, there were two nurses, a compounder and a helper whose job was to sterilize tools.

He was middle aged and an alcoholic, but extremely sincere & efficient in his work for which the entire staff tolerated him.

In the OT, I observed that he was standing quietly & observing the proceedings. 

After healing the stomach wound, how do I get that little hand inside was beyond my bookish knowledge. The creator had made the Uterine wall so strong that it cannot be opened easily, no option came to my mind except to perform surgery.

At this point, the helper, who was silently watching, all of a sudden came up to me and whispered in my ear, "Saheb, there is a way that the hand will automatically move back in".

I stared at him. Time was precious. I didnt know why, but my inner conscience made me ask him what he had in mind. He said, "Heat the injection needle and touch the hand, it will immediately go back". 

Having no other option, I agreed to his suggestion. I prayed to God in my heart and asked for a hundred apologies from that little one.

I gathered courage, warmed the needle and pricked the little hand lightly.

The miracle happened at once!! The baby's hand immediately withdrew back inside with a jerk.

The further work was easy. I put the strap on by dressing the uterine wall.

Two months later, the woman safely delivered the baby in the same hospital and that little baby was smiling right in my hands.

I consider that helper as one of my many gurus. 

To my mind, I believe that when there is no cure by the books, God shows the path as a guru in any form, as the helper showed me that day. His tip will not be found in any medical book.

In the end I will say, "This is the Will of God"

(From Doctor Subhash Munje's book "Behind The Mask")

https://www.blogarama.com/blogging-blogs/326964-lost-accountant-blog/45719311-behind-mask-life-times-subhash-munje

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40.

 The power of the words of Hanuman Chalisa has been prevalent since time immemorial. It consists of forty verses of appraisals about Hanuman, who was the link between the Lord and the masses. Written by Tulsidas, the author of “Ramcharitmanas” the Hanuman Chalisa has several significant instances other than being a strength symbol. It signifies various purposes of life along with highlighting death rituals according to the Hindu customs.

According to Hindu history, it is said that Tulsidas sang the Hanuman Chalisa from a prison confinement for forty whole days, signifying the forty verses of the chant. At the end of which, an army of monkeys appeared to hamper regular life in the court of Akbar. This eventually led to the release of Tulsidas who then preached the strength of the powerful verses.

The string of verses in the chant tell the story of devotion and submission of Hanuman to Lord Ram. He believed in a very strong form of worship that of serving the Lord. All his acts of such devotion are immortalised in the Chalisa, “Chalis” meaning forty. Several of his acts of selfless service, including the time when Hanuman carries the entire mountain containing “sanjeevanibuti”, the magical herb to cure Lakshman, are mentioned in the verses. He traverses across the oceans in search for Sita to leave a token of the Lord for her. All these acts of bravery and selflessness symbolise the strength that these verses contain.

Creating the picture of an ideal devotee, the Hanuman Chalisa casts Hanuman as the ideal embodiment of a dedicated devotee. It preaches an eternal feeling of love and sacrifice, holding the God in your heart at all times. Going back to the history of the esteemed Hanuman Chalisa, it is said that whoever chants the Chalisa in undying devotion to Hanuman will acquire his grace and strength. It involves miraculous interventions in everyday problems and those to do with the evil.

According to the Indian history, Hanuman intervened in all the problems Lord Ram faced. It is said that chanting the Hanuman Chalisa in utter devotion brings him to come to their rescue to solve all their troubles. The strength that the verses evoke can bring about life changing alterations provided there exists a complete faith and devotion of the great devotee Hanuman.

Everyone knows that Goswami Tulsidas ji, the great poet-saint who became known to the masses during the Moghul era in India, not only wrote the Ramcharitmanas in Hindi but also composed the Hanuman Chalisa. The time period in history when Tulsidas ji wrote his devotional works, India was ruled by Akbar. The period was marked by religious strife and moral degradation. 

Tulsidas ji wanted to reintroduce the Hindus to the Vedic scriptures. After writing the Ramcharitmanas that connected with the minds and hearts of people of all social classes, particularly in the Northern parts of India, Tulsidas ji started becoming a household name. His own devotion toward Lord Ram intensified, and all of his work was performed in the service of the Lord. People’s faith in God and Tulsidas ji increased to the point where common people started relying on him to help or save them during challenging times. Tulsidas ji dedicated his actions to Lord Ram when he helped others but common people spread rumors that he performed miracles.

When Akbar heard such rumors, he ordered Tulsidas ji to appear in his court and perform some miracles. With all humility, Tulsidas ji told the emperor that he was just a simple devotee of Lord Ram and did not perform any miracles. Akbar was enraged assuming that Tulsidas ji was being non-compliant and defiant toward the emperor. In anger, Akbar ordered him to be imprisoned. 

It was when Tulsidas ji was in prison in Fatehpur Sikri, that he composed the Hanuman Chalisa. He was imprisoned for forty days, thus each of the forty verses represents each day in prison. As Tulsidas ji wrote the verses, his heart overflowed with devotional sentiments as he contemplated how Hanuman ji had been instrumental in enabling him to have Lord Ram’s darshan. In a spirit of total surrender to the Lord, Tulsidas ji paid tribute to Hanuman ji’s divine qualities and character strengths in each of the verses. He described how Hanuman ji was the protector and savior of the destitute and devotees who needed divine intervention. 

Interestingly, by the time the forty verses were composed, Akbar’s palace and city were inundated by an army of monkeys. They attacked people and destroyed property everywhere. When the situation became unbearable, Akbar pondered on whether this happened because he had imprisoned Tulsidas ji. He went to visit him in the prison and asked him to make the monkeys stop wreaking havoc. Tulsidas ji offered his prayers to Hanuman ji and subsequently, the monkeys disappeared. Akbar released Tulsidas ji from prison. 

The story of Saint Tulsidas ji has inspired innumerable people throughout the country even in Kaliyug. People began to perceive the strength and power of chanting Hanuman Chalisa as a way to seek divine grace, especially during challenging times. It is important to understand that mere chanting of these forty verses is not what leads to divine intervention, but the underlying faith and belief in the power of God. When our recitation is accompanied by total humility and surrender to His wishes, the Lord will intervene in a manner that is best for the elevation of souls. Thus, let us chant Hanuman Chalisa, visualizing Hanuman ji going about his seva for Lord Ram, facing and overcoming each obstacle with perseverance. 

ज्ञान

 यमुना तट को, वंशी वट को, मन के हठ को समझाओगे कैसे...

राधा के नैनों के नीर को मीरा की पीर को धीर धराओगे कैसे...

कान्हा के नाम का प्रेम पीयूष पीया है जिया है यहाँ सबने... 

'ऊधो' ये तो बता दो कि 

प्रेम के रंग पे ज्ञान का रंग चढ़ाओगे कैसे..!!

By Madhyam saxena.

Kausitaki U

 Also called kausitaki brahmanopanisad, it Isa fairly long Upanisad and is entirely in prose.

The first chapter deals with 2 well known paths Devayana and pitryana. There is a fairly detailed description of not only the journey to the world of Brahma by the Arciradimarga or Devayana but also of the Brahmaloka itself.

The second chapter gives a detailed account of pranavidya, upasana of prana as Brahman. There is also rite recommended to be performed by anyone coveting ekadhana, interpreted as the highest wealth.

The third chapter contains a long discourse by Indra ( who has realised the Supreme Being and hence identified with him.) To the king Pratardana to meditate on him as Prana. Prana IA also identified with prajna consciousness.

The last chapter which is in the form of a dialogue between the King Ajatasatru and the learned Gargya Balaki is almost a repetition of Brhadaranyaka Upanisad.

P and p.

 We all fall under this category.

Punya.  1, 2 ,3, 4

Papa. 1, 2, 3, 4, 5, 6, 7.

Result 3. 

So the 3 is discussed in sarva papebhyo. 

Pápa can also be called the concept that cannot touch the one who is grateful and dwells in Jnana or the magnificence of Iśvara, but can throw the ignorant deep into the pits of Naraka:loka. This being one of the vital topics of Sanātana Ḍharma, let us dive deeper. Another way of defining pápa is an action when performed by a karta (person who is performing it) solely for fulfilling one’s desire, whether that desire is rāga (liking) or dveṣa (hatred). Even if karmā associated with an action is explained and encouraged by Śāstra, it doesn’t necessarily make it puńya. Let us say one seeks the desired outcome, either out of rāga (liking) or dveṣa (hatred), and so performs an action hoping to fulfill that desire, then it is called pápa. Now, before we jump to any conclusions, let us understand this thoroughly. Then what is puńya? At a high level, both puńya and pápa are the same because one is a “kree:needa” to the other, meaning one shadows the other. But why? Because puńya is something we enjoy through some sort of availability (say good health or mind and body, peace, materials of comfort, and more), but they get exhausted in kālá or kāláam (time), and what lies at the end of each puńya is pápa and vice versa. If we love something, there is always the dormant fear of losing it; so anything that can disturb what we desire automatically results in hate, but irrespective of what we like or dislike, kālá(m) (time) exhausts it no matter what.