The power of intention.

 The Power of Intention to Renounce Desires

The phrase "Sankalpaprabhavankamamstktva" can be translated as "The power of intention to renounce desires." This concept holds a significant place in various philosophical and spiritual traditions, particularly within the context of Hinduism and Buddhism. It embodies the idea that a strong and resolute intention (sankalpa) has the profound ability to help individuals transcend and renounce their desires (kama). This essay explores the implications and applications of this concept in personal growth and spiritual development.

 The Nature of Sankalpa

Sankalpa, or intention, is a powerful mental force that shapes our actions and determines our paths in life. It goes beyond mere wishful thinking; it is a focused and committed resolve that aligns one's mind, body, and spirit towards a specific goal. In many Eastern philosophies, sankalpa is considered the seed of all actions. It is the initial spark that sets the wheel of karma in motion.

A well-formed sankalpa is not just a fleeting desire but a deep, heartfelt commitment. It requires clarity of purpose and unwavering determination. When one sets a sankalpa with full awareness and dedication, it harnesses the latent energies within and directs them towards the fulfillment of that intention.

The Influence of Prabhava

Prabhava refers to the effect or influence of something. In this context, it highlights the transformative power that intention wields. The influence of a strong sankalpa can be profound and far-reaching. It can reshape one's habits, alter thought patterns, and ultimately transform one's life. The prabhava of a sankalpa is evident in the way it guides and sustains an individual through challenges and obstacles.

When one is anchored by a strong sankalpa, it serves as a guiding light, illuminating the path and providing the strength needed to overcome distractions and difficulties. This influence is not merely psychological but also spiritual, as it aligns the individual's energies with their higher purpose.

Renunciation of Desires (Kama)

Kama, or desire, is a fundamental aspect of human existence. It drives much of our behavior and shapes our experiences. While desires can motivate and inspire, they can also lead to attachment, suffering, and a sense of incompleteness. In spiritual traditions, the renunciation of desires is often seen as a crucial step towards liberation and inner peace.

The process of renunciation does not imply a rejection of life or its pleasures but rather a conscious and deliberate letting go of attachments. It involves recognizing the transient nature of desires and understanding that true fulfillment lies beyond the realm of sensory experiences. Renunciation, in this sense, is a liberation from the constant craving and aversion that characterize much of human experience.

The Interplay of Sankalpa and Kama

The concept of "Sankalpaprabhavankamamstktva" beautifully encapsulates the interplay between intention and desire. It suggests that the power of a well-directed intention can help one transcend and renounce desires. This process is not about suppression but about transformation. A strong sankalpa channels one's energies towards higher goals, making the lower desires fade away naturally.

In practical terms, this means that when one is deeply committed to a higher purpose or goal, the distractions of lesser desires lose their grip. For instance, a person with a strong sankalpa to achieve spiritual enlightenment will find it easier to renounce materialistic pursuits. The sankalpa provides the necessary focus and strength to rise above the fleeting temptations of the senses.

 Practical Application

Applying the principle of "Sankalpaprabhavankamamstktva" in daily life involves cultivating a strong and clear sankalpa. This requires self-reflection, understanding one's true purpose, and committing to it wholeheartedly. Meditation, mindfulness, and self-discipline are essential practices in this journey. By constantly aligning one's actions with the sankalpa, one can gradually weaken the hold of desires and move towards greater inner peace and fulfillment.

In conclusion, the power of intention to renounce desires is a profound concept that highlights the transformative potential of a committed and focused resolve. It teaches us that by harnessing the power of sankalpa, we can transcend the limitations of our desires and attain a higher state of being. This principle, rooted in ancient wisdom, offers valuable insights for personal growth and spiritual evolution in the modern world.

Responsible adult.

 One of the Origin Stories of America’s Favorite Nursery Rhyme:

Effie Crockett was invited to help some mothers in the Muskogee Tribe. Once she arrived in camp, Effie laughed at what she saw. The Muskogee Tribe had a custom of cradling their pappooses among the swaying branches of birch trees. This protected their babies from ground insects, the sun, and wild animals.

After first finding it funny, she soon learned all the great reasons for this practice and marveled at the beauty of it.

Effie watched the swaying and soothing motion of the topmost branches of the trees. She loved how each baby enjoyed nature, how they listened to the songbirds, observed every ladybug, and smiled at the colors of a butterfly, every little breeze was felt and enjoyed by these young ones; each babe seemed perfectly content.

One of the Tribal mothers began to sing a song to the children in her native tongue. As the Muskogee mother sang, Miss Effie observed a small tear running down the mother’s cheek.

Effie translated the words and kept the tune. She shared it with everyone and it soon became a wildly popular nursery rhyme among the Colonies.

The English translation:

Rock-a-bye baby on the tree top,

When the wind blows the cradle will rock,

When the bough breaks the cradle will fall,

And down will come baby, cradle and all.

Why did the Muskogee mother cry?

A “bough” is simply a tree branch, and its breaking was used by the Muskogee mothers as an analogy of their little baby growing up.

Their little baby would soon outgrow his cradle. With each gently rocking wind, time was passing. One day, the little baby would no longer need the protection of their mother. One day, the “branch” would break because her little baby had become too heavy. The “cradle” would fall to the earth – the child, no longer a baby, would dust themselves off and grow into a self-responsible adult.

The now famous lullaby was first printed in Mother Goose’s Melody.

- ❤ 

Credits to @Native Tribes Culture

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.