Ggv

 "Gopala Gokula Vallabhe" is a traditional devotional song in praise of Lord Krishna, a central figure in Hinduism. This bhajan is typically sung in the context of Krishna worship and is popular among devotees for its soulful melody and evocative lyrics. Here's a brief overview of the song and its historical context:

1. **Origins**: The exact origins of "Gopala Gokula Vallabhe" are not well-documented, but it is rooted in the Bhakti movement, which emphasized devotion to personal gods like Krishna. This movement gained prominence in India between the 7th and 17th centuries and produced a rich legacy of devotional music and poetry.

2. **Themes**: The song praises Krishna's beauty, divine playfulness, and his role as a protector and beloved deity of Gokula, the village where he spent his childhood according to Hindu mythology. "Gopala" is another name for Krishna, emphasizing his role as a cowherd, while "Gokula Vallabhe" refers to his beloved status in Gokula.

3. **Musical Tradition**: This bhajan is often performed in classical Indian musical styles, such as Hindustani or Carnatic, as well as in more contemporary devotional contexts. It can be accompanied by traditional instruments like the harmonium, tabla, and flute.

4. **Cultural Significance**: "Gopala Gokula Vallabhe" is more than just a song; it's a part of the living tradition of Krishna worship. It is sung during various festivals, especially Janmashtami (Krishna's birthday), and in temples dedicated to Krishna. The song helps to create a devotional atmosphere and aids devotees in their spiritual practice.

5. **Lyrics and Interpretation**: The lyrics of the song typically highlight Krishna's charming personality, his divine leelas (playful activities), and his deep connection with his devotees. Singing or listening to this song is believed to bring spiritual peace and a sense of closeness to the divine.

If you have a specific version or rendition of the song in mind, I can provide more detailed information or lyrics analysis based on that.

This song is written and sung by tulasidas. Who is a Rama bhakta. When he goes to the temple instead of Rama he sees Krishna so sings this song but ends it with his usual Rama in the end. 

Tulsidas, a renowned 16th-century Hindu poet-saint, is indeed best known for his devotion to Lord Rama and his magnum opus, the "Ramcharitmanas." However, the anecdote you mentioned highlights the spiritual unity seen in the Bhakti tradition, where devotion to one form of the divine can lead to experiences of another form, reflecting the underlying belief in the oneness of God.

According to the story, Tulsidas went to a temple expecting to see an image of Lord Rama, but instead, he had a divine vision of Lord Krishna. Moved by this experience, he composed and sang "Gopala Gokula Vallabhe," expressing his spontaneous devotion to Krishna. True to his usual practice, Tulsidas is said to have concluded the song by invoking Lord Rama, demonstrating his enduring devotion.

This tale beautifully illustrates the fluidity and interconnectedness of bhakti (devotion) in Hinduism, where different deities are viewed as manifestations of the same supreme reality. Tulsidas's experience underscores the idea that the divine can reveal itself in various forms to the true devotee.

While "Gopala Gokula Vallabhe" may not be as famous or widely documented as Tulsidas's works dedicated to Rama, this story reflects his versatility and deep spiritual insights, embracing the divine in its many forms.

गोपाल गोकुल वल्लभे प्रिय

गोप गोसुत वल्लभं

चरनरविन्दं  अहं  भजे

भजनीय सुरमुनि दुर्लभं

घन श्यामं  काम अनेखा  छभि

लोकाभि  राम  मनोहरं

किञ्चल्क  वसन  किशोर  मूरति

भूरि गुण करुणाकरं

सिरकेकी पिञ्च विलोल कुण्डल

अरुण वनरुहा लोचनं

कुजव दंस विचित्र सब्

अङ्ग दातु भव भैय मोचनं

कच कुटिल सुन्दर तिलक ब्रु

राका मयङ्ग समानानां

अपहरण तुलसि दास

त्रास बिहसा बृन्दा काननं

gOpAla gOkula vallabhI priya gOpa gOsuta vallabham

The cowherd (gOpAla), beloved (priya) of the women (vallabhi) of gOkul, the favorite (vallabham) of the cowherds (gOpa) and children of (gOsuta) gOkul

caraNAravindam aham bhajE bhajanIya suramuni durlabham

I (aham) worship at his lotus (aravindam)-like feet (caraNa), the venerable one (bhajanIya), whom even the gods (sura) and ascetics (muni) find it difficult to attain (durlabham)

ghana shyAma kAma anEkacApi lOkAbhirAma manOharam

The one with a dark/deep (ghana) blue (SyAma) complexion, the embodiment of a multitude (anEka ca api) of desires (kAma), with an attraction (manOharam) that stems from a beauty (abhirAma) that is unsurpassed in the world (lOka)

kinjalka vasana kishOra mUrti pUri guNa karuNAkaram

One who wears garments (vasana) made of threads from lotus stalks (kinjalka), the embodiment (mUrti) of youthfulness (kiSOra), the one whose character (guNa) is without defcit (pUri) [1], the ever-compassionate one (karuNAkaram)

shira kEkapiccha vilOla kuNDala aruNa vanaruha lOcanam

Adorned with peacock feathers (kEkapiccha) on his head (Sira), and dangling (vilOla) earrings (kuNDala), with eyes (lOcanam) like the red (aruNa) lotus (vanaruha) [2]

kunjAvatamSa vicitra shubhAnga dAtu bhava bhaya mOcanam

With a crown (avataMsha) of forest flowers (kunja), with amazing (vicitra) and beautiful limbs (SubhAnga), he gives/grants (dAtu) release (mOcanam) from the fear (bhaya) of this mortal world (bhava)

kaca kuTila sundara tilakabrU-rAgamayanga samAnanam

With curly (kuTila) locks (kaca), and a beautiful (sundara) tilaka, his face (Ananam) is like (sama) the red (rAgamaya)…????

pApa haraNa tulasidAsa trAsa vihara brndakAnanam

Resident of vRndAvan (bRndakAnanam), destroyer (haraNa) of sins (pApa), who removes (vihara) the fear/anxiety (trAsa) of the poet, tulsidAs!

Conch.

 

They say music is a science, yes! Pythagoras is considered to have created the theory of music by combining intervals and mathematical calculations to create notes for the major scale. But perhaps only Leonard Bernstein, in his famous Harvard speech, [ The Unanswered Question 1973 ] truly explained why and how. Through his explanation of the harmonic series, he demonstrated the scientific basis of music theory. 

However, he also noted something profound: 

"What we calculate and explain or try to explain through music theory of Pythagoras, only appreciators of Indian music can feel it, they can demonstrate any mood through their scales, which they call Raaga. And a Raaga is not just a scale; it's something more. If you can't appriciate or feel it, it will put you to sleep in a few minutes. "

After observing how a harmonic series and a conch shell are similar, I feel that this connection and our ancient understanding of music may lead to this deeper understanding. Our ancestors understood everything before the father of music theory, Pythagoras.

The only word that is coming to my mind after watching this picture is PANCHAJANYA.

“The highest goal of music is to connect one’s soul to their Divine Nature, not entertainment.”

— Pythagoras

{The top image is a graph of the first nine harmonics of a harmonic series. The bottom image is an x-ray of the inner structure of a conch shell.}

Bhavam

 The Sanskrit word "bhāvaṃ" (भावम्) is rich in meaning and deeply rooted in the cultural and philosophical traditions of India. Its significance spans various domains, including literature, philosophy, and performing arts. This essay explores the multifaceted nature of "bhāvaṃ" and its implications in different contexts.

## Etymology and Basic Meaning

In Sanskrit, "bhāvaṃ" derives from the root "√bhū," which means "to be" or "to become." Thus, at its core, "bhāvaṃ" signifies a state of being, existence, or becoming. It encompasses the idea of an inherent quality or essence that defines the nature of a person, object, or phenomenon. 

## Bhāvaṃ in Indian Philosophy

In Indian philosophy, "bhāvaṃ" plays a crucial role in understanding the nature of reality and human experience. Different philosophical schools interpret "bhāvaṃ" in unique ways:

1. **Vedanta**: In Vedantic philosophy, particularly Advaita Vedanta, "bhāvaṃ" is often associated with the state of existence that emerges from Brahman, the ultimate reality. It signifies the transient and illusory nature of the phenomenal world (maya), which contrasts with the unchanging, eternal nature of Brahman.

2. **Sankhya and Yoga**: In Sankhya and Yoga philosophies, "bhāvaṃ" refers to the various states or modifications (vrittis) of the mind and consciousness. These schools categorize "bhāvas" into different types, such as pleasure, pain, delusion, etc., which influence human behavior and spiritual evolution.

3. **Buddhism**: In Buddhist philosophy, "bhāvaṃ" signifies becoming or the process of coming into existence. It is closely related to the concept of dependent origination (pratityasamutpada), where "bhāvaṃ" represents the stage of existence or rebirth in the cycle of samsara (the cycle of birth, death, and rebirth).

## Bhāvaṃ in Literature and Arts

In Indian literature and performing arts, "bhāvaṃ" holds a central position, particularly in the context of aesthetics (rasa theory) and dramatic expression (natya shastra):

1. **Rasa Theory**: Developed by Bharata Muni in the Natya Shastra, rasa theory elaborates on how emotions (bhāvas) are evoked in the audience through artistic expression. Bhāvas are the emotional states depicted by performers, which transform into rasa (the aesthetic experience) in the minds of the audience. There are eight primary bhāvas: love (śṛṅgāra), laughter (hāsya), sorrow (karuṇa), anger (raudra), energy (vīra), fear (bhayānaka), disgust (bībhatsa), and wonder (adbhuta).

2. **Dramatic Expression**: In classical Indian dance and theatre, performers use facial expressions (abhinaya), gestures (mudras), and movements to convey bhāvas. These expressive elements are meticulously crafted to communicate the underlying emotions and themes of a performance, creating a profound connection between the performer and the audience.

## Bhāvaṃ in Everyday Life

In everyday life, "bhāvaṃ" signifies an individual's emotional state, attitude, or disposition. It reflects how one perceives and interacts with the world. The concept encourages self-awareness and mindfulness, as understanding one's bhāvaṃ can lead to greater emotional intelligence and personal growth.

## Conclusion

The Sanskrit word "bhāvaṃ" embodies a spectrum of meanings that resonate across philosophical discourses, literary traditions, and artistic expressions. It captures the essence of existence, emotional states, and the transformative power of art. By delving into the depths of "bhāvaṃ," one gains insight into the profound ways in which this concept shapes human experience and cultural heritage.

In Indian music, "bhavam" (भावम्) refers to the emotion or mood conveyed by a piece of music. It's a fundamental concept in both Carnatic and Hindustani classical music, where the primary aim is to evoke specific feelings in the listener. 

Bhavam can be broken down into three main aspects:

1. **Raga Bhavam**: This refers to the emotional expression of the raga itself. Each raga has a unique mood or feeling associated with it, which is conveyed through its specific notes and progression.

2. **Sahitya Bhavam**: This pertains to the emotions expressed through the lyrics or the poetic content of the song. The words play a crucial role in enhancing the overall emotional impact of the music.

3. **Sangita Bhavam**: This is the overall musical expression, combining the raga and sahitya bhavam, along with the performer's interpretation, to create a rich emotional experience for the audience.

Bhavam is considered a vital element in Indian classical music as it bridges the gap between the performer and the listener, making the music a deeply immersive and emotive experience.

Anahankara.

 Anahankara is a Sanskrit term that combines two words: 'anaham' meaning 'I am not' or 'absence of ego', and 'ankara' meaning 'ego' or 'identity'. Together, Anahankara represents the state of being free from ego or the sense of individual identity. In spiritual and philosophical contexts, Anahankara refers to a state where one transcends the egoistic attachments and identifies with a deeper, more universal consciousness.

The concept of Anahankara is significant in various spiritual traditions, particularly in Hinduism and Buddhism, where overcoming the ego is seen as essential for spiritual growth and enlightenment. It involves recognizing that the ego, which often manifests as attachment to one's self-image, desires, and possessions, creates suffering and limits one's true potential.

Practices such as meditation, self-inquiry, and mindfulness are often employed to cultivate Anahankara. By observing the transient nature of thoughts, emotions, and external circumstances without identifying with them, individuals can gradually diminish the influence of the ego. This process leads to a deeper understanding of one's true nature beyond the limited constructs of the ego.

Anahankara is not about negating individuality or self-worth but rather about transcending the ego's dominance to experience a state of inner freedom, peace, and interconnectedness with all beings. It encourages humility, compassion, and a broader perspective on life.

In conclusion, Anahankara signifies the journey towards self-realization and spiritual liberation by transcending the ego. It offers a pathway to discover one's authentic self and to live in harmony with the world.

The steady intelect.

 Stitha-prajna, often translated as "steady-minded" or "one with steady intellect," is a concept from ancient Indian philosophy, particularly highlighted in the Bhagavad Gita. It refers to a state of inner steadiness, equanimity, and unwavering intellect amidst the flux and challenges of life. 

Stitha Prajna: The Steady Intellect

In the vast tapestry of human emotions and experiences, there exists a state of being that transcends the tumultuous waves of joy and sorrow, success and failure. This state is known as stitha-prajna, a concept elucidated in the Bhagavad Gita, where Lord Krishna imparts profound wisdom to Arjuna on the battlefield of Kurukshetra.

Stitha-prajna, literally meaning "one with steady intellect," embodies a person who has attained inner equilibrium and mental stability. It is a state of mind characterized by unwavering resolve, clarity of thought, and a deep-seated sense of peace irrespective of external circumstances. This concept is not merely philosophical but serves as a practical guide to navigating life’s challenges with grace and wisdom.

The Bhagavad Gita describes several key attributes of stitha-prajna that are essential for understanding its essence. Firstly, such an individual is unaffected by dualities such as pleasure and pain, heat and cold, success and failure. This does not imply a lack of sensitivity but rather a transcendence of emotional reactions driven by external events. The steadiness of intellect enables one to respond to situations rationally and with composure.

Secondly, stitha-prajna is characterized by a profound sense of detachment coupled with engaged action. This paradoxical combination emphasizes the importance of performing one’s duties diligently while remaining detached from the fruits of those actions. This detachment liberates the mind from anxiety and desire, allowing it to focus wholly on the present moment and the task at hand.

Furthermore, stitha-prajna embodies clarity of perception and an intuitive understanding of the underlying unity of all existence. Such an individual sees beyond superficial differences and recognizes the interconnectedness of all beings. This holistic vision fosters compassion, empathy, and a sense of universal responsibility.

The path to becoming stitha-prajna involves disciplined practice and inner reflection. It requires cultivating virtues such as patience, resilience, and self-awareness. Meditation, mindfulness, and introspection are instrumental in quieting the fluctuations of the mind and attaining inner tranquility.

In today’s fast-paced world, where stress and uncertainty abound, the concept of stitha-prajna holds profound relevance. It offers a blueprint for harmonizing the demands of modern life with spiritual growth and emotional well-being. By cultivating a steady intellect and embracing the principles of detachment and equanimity, individuals can navigate challenges with clarity, grace, and resilience.

In conclusion, stitha-prajna represents the pinnacle of human spiritual evolution—a state where the mind remains steady like a rock amidst the turbulent waters of life. It beckons individuals to transcend the limitations of ego and desire, and awaken to their true nature. Embracing the teachings of stitha-prajna empowers individuals to live authentically, cultivate inner peace, and contribute positively to the world around them.

Thus, let us strive to embody the essence of stitha-prajna in our lives, aspiring towards a state of unwavering peace, wisdom, and compassion.

This essay explores the essence of stitha-prajna as depicted in the Bhagavad Gita, emphasizing its relevance in contemporary life and its significance in achieving inner peace and spiritual growth.

Akrodha.

 

Akrodha is a Sanskrit term meaning “absence of anger.” In yoga, akrodha is regarded as a virtuous and beneficial quality, and it is often referenced in yogic literature. Both Hinduism and Buddhism see akrodha as one of the 10 freedoms needed for a person to live a good life.

Anger is said to interfere with reason and prevent contentment, so akrodha is necessary in order to allow a person to live a rational, peaceful life. It is also said to be impossible for a person to fully live their dharma, or right way of living, without experiencing akrodha.

Akrodha is demonstrated when there is a reason why someone might become angry, but they do not succumb to anger. It is not the absence of causes of anger, but the absence of an angry reaction to these potential causes. This means that the person remains calm in the face of provocation, insults, or abuse.

The opposite of akrodha – krodha or “anger” – is excessive mental agitation when some desire or attachment is not fulfilled. In this state, anger clouds judgement and peace of mind. In contrast, when the state of akrodha is achieved, a person’s mind is clear and free, and they are able to find self-knowledge, truth and liberation. They will also not harm others through their anger.

Akrodha, often translated as 'non-anger' or 'absence of anger' in Sanskrit, holds profound significance in various philosophical and ethical teachings, particularly in Hinduism and Buddhism. It encompasses not merely the suppression of anger but a deeper state of emotional equanimity and spiritual maturity.

The concept of Akrodha underscores the idea that anger is a destructive force, both internally and externally. When we experience anger, it clouds our judgment, disrupts our relationships, and often leads to regrettable actions. In contrast, cultivating Akrodha involves mastering one's emotions, fostering patience, and responding to situations with clarity and compassion.

In Hindu philosophy, particularly in the Bhagavad Gita, Lord Krishna emphasizes the importance of controlling anger. He describes anger as one of the three gates to self-destructive hellish conditions, urging Arjuna to overcome it through discipline and detachment. The Gita advocates for maintaining a balanced mind amidst the dualities of life, including pleasure and pain, success and failure, and praise and criticism.

Buddhism, too, addresses the detrimental effects of anger through teachings on mindfulness and the cultivation of loving-kindness (Metta). The Buddha taught that anger arises from distorted perceptions and unrealistic expectations. By practicing mindfulness and developing compassion towards oneself and others, individuals can gradually diminish anger and its harmful consequences.

Moreover, Akrodha extends beyond personal well-being to societal harmony. In interpersonal relationships, conflicts often arise from unchecked anger. By embodying Akrodha, individuals contribute to a more peaceful and cooperative community, fostering mutual respect and understanding.

Practicing Akrodha requires conscious effort and self-awareness. Techniques such as deep breathing, meditation, and introspection help individuals recognize the triggers of anger and respond to them calmly. Over time, this cultivates emotional resilience and strengthens one's capacity to navigate life's challenges with grace.

In conclusion, Akrodha is not merely the absence of anger but a state of inner tranquility and wisdom. It teaches us to transcend impulsive reactions and cultivate virtues like patience, forgiveness, and empathy. By embracing Akrodha, individuals not only enhance their own well-being but also contribute positively to the world around them, fostering harmony and peace in all aspects of life.

Apratima prabhavaha.

 अप्रतिम

Amazing

matchless

अतुलनीय, बेजोड़, नाबराबर, अप्रतिम, बेमिसाल, लाजवाब

unequalled

अप्रतिम, असमान, असम, नाबराबर

जिसके समान कोई दुसरा न हो । असदृश । अद्वितीय । अनुपम । बोजोड़ । प्रायोजित कड़ी - हटाएं. अप्रतिम. noun ...

Apratima, often translated as "incomparable" or "unparalleled," is a concept deeply rooted in Indian philosophy and literature. It represents the idea of something that cannot be equaled or matched, something that stands out uniquely in its excellence or beauty.In the realm of art and aesthetics, apratima signifies the highest form of beauty or craftsmanship that transcends comparison. It is used to describe works of art, sculptures, poetry, or music that are so exquisite that they defy comparison to anything else. Each piece is considered a masterpiece in its own right, incomparable to others due to its distinctiveness and perfection.For instance, in classical Indian sculpture, a statue may be described as apratima if its craftsmanship, detailing, and spiritual essence are of such extraordinary quality that it is unmatched by any other statue. The same applies to literature, where a poem or a piece of prose may be deemed apratima if its composition, depth, and emotional impact are beyond anything previously written.Beyond the arts, apratima extends into the realm of personal qualities and virtues. A person may be described as apratima if they possess exceptional qualities or talents that set them apart from others. This could be in terms of intellect, compassion, courage, or any other admirable trait that makes them stand out as extraordinary and unparalleled in their field.In Indian spiritual thought, apratima also carries a deeper philosophical meaning. It reflects the concept that the divine or the spiritual essence is incomparable and beyond any material comparison. The divine is considered apratima because its qualities, virtues, and presence transcend human understanding and cannot be adequately described or equaled by anything worldly.In conclusion, apratima encapsulates a profound appreciation for uniqueness, excellence, and transcendence in various aspects of life. Whether in art, literature, personal qualities, or spiritual understanding, it celebrates those rare instances of unparalleled beauty, skill, or virtue that elevate human experience and inspire awe and admiration.

Apratima Prabhava" is a concept rooted in Hindu philosophy and spirituality, often translated as the 'incomparable power' or 'unparalleled influence'. It signifies the extraordinary and unmatched impact that certain beings, actions, or principles possess in shaping the world and human lives.In Hinduism, particularly in the context of mythology and scripture, Apratima Prabhava refers to the awe-inspiring and transformative power exhibited by gods, goddesses, sages, and divine incarnations. These figures are believed to possess qualities and abilities that are beyond human comprehension and are capable of influencing destinies, altering cosmic events, and bestowing blessings or curses that can profoundly impact individuals and entire civilizations.One of the most prominent examples of Apratima Prabhava is found in the various incarnations (avatars) of Lord Vishnu, such as Lord Rama and Lord Krishna. These incarnations are described as possessing divine attributes and powers that are unparalleled and serve to uphold righteousness (dharma) and protect the universe from evil forces (adharma). Their actions and teachings not only serve as moral and spiritual guidelines for devotees but also demonstrate the extraordinary impact that divine intervention can have on the course of history.Moreover, Apratima Prabhava extends beyond divine beings to include exceptional human beings who achieve greatness through their actions, wisdom, or spiritual attainment. Saints, sages, and enlightened masters are revered for their ability to bring about positive change in the world and uplift humanity through their teachings, selfless service, and spiritual guidance. Their influence transcends generations and continues to inspire people to lead meaningful and virtuous lives.In a broader sense, Apratima Prabhava can also be understood as the profound impact of universal principles such as love, compassion, truth, and non-violence. These principles are considered timeless and universal because their influence transcends cultural, religious, and geographical boundaries. They have the power to unite people, transform societies, and bring about positive change on a global scale.In conclusion, Apratima Prabhava encapsulates the concept of extraordinary and unparalleled influence or power that is found in divine beings, enlightened individuals, and universal principles. It underscores the belief in forces and beings whose actions and qualities transcend ordinary human experience and serve as sources of inspiration, guidance, and transformation for humanity. Through their incomparable influence, they embody the highest ideals of virtue, wisdom, and spiritual enlightenment, offering a path towards personal growth, societal harmony, and universal peace.