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Nature doesn’t rush, yet accomplishes everything

By Rajiv Vij

A committed meditation student was very keen to become a master. He went to a guru and asked him, “How long would it take?” The guru replied: “Ten years.” The student, a bit impatient, was disappointed and queried, “But I want to master it faster than that, I will work very hard, and practise ten or more hours a day if necessary. How long would it then take?” The guru smiled and remarked, “Twenty years.”

We are routinely restless about our future. We want to be sure that we will achieve our desired outcomes. Besides, we are constantly striving for something more satisfying. We wish for more success, recognition, wealth, comfort, love and recognition. Our addiction to social media and being online is a reflection of this underlying restlessness.

While some level of restlessness is healthy, in high doses, it drains our focus and energy. In the process, not only are we less effective at whatever we are doing, but also are unable to enjoy the present. Here are some reflective perspectives to address this.

Trust universal intelligence

Nature accomplishes all by surrendering to universal intelligence. This intelligence is not only present within us, but also governs our most vital systems. It runs our digestive, nervous and reproductive systems; manifests our DNA and karmic imprint; and also dictates our cycle of birth and death. In its presence, we are always evolving, as we need to.

However, in our individualistic society, we have a misplaced sense of self-importance. Human mind is a blessing, but also a curse. A powerful mind anxiously wants to shape and bend the flow of universal intelligence to suit its own wishes. Caught up in its restlessness for more, we become disconnected with the potential of our deeper innate intelligence. When we learn to trust that intelligence and believe that the way our life is evolving is for our highest good, we are more productive and feel more at peace.

Discover the right potential

One of the key reasons for our restless drive is our supposed need to discover and fulfil our potential. Perhaps a worthy cause! However, too often we assume this to mean our visible potential – our professional success, material progress and social recognition. Used to constantly comparing ourselves, we feel restless with a peer’s greater progress.

What if the purpose of your life is to explore and fulfil your ‘inner’ potential: the potential to connect with your inner intelligence and align your thoughts and actions with it, to experience Self-awareness and realise your true nature – to discover the reservoir of love and stillness within?

Reform the relationship with time

We are also restless because we believe we have a short life and limited time to accomplish our goals. That’s because our perception is invariably restricted to the physical dimension of our being. We naturally consider our life to be finite.

What if our core self, our spiritual being, is on an eternal journey, spanning thousands of lifetimes? Eighty years of this lifetime would then be equivalent to merely a few hours in our soul’s journey. Would you be as pressured for time and as restless in your life then?

Be the first to comment - What do you think?  Posted by admin - March 4, 2019 at 11:51 am

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Any kind of isolation is cause for conflict

Satsang: Swami Sukhabodhananda

Q. Why do we sometimes behave in a cold manner?

Man has become stoic in life, and hence he behaves illogically. Our life should be filled with feelings and feelings have their own sense. The heart of education is, education of the heart. Put your heart into what you do, whether at the office or at home. One should be emotionally fit, and emotion should be directed by intellect. Intellect without emotion and emotion without intellect are both incomplete.

Q. Everyone knows that life is impermanent, but when death happens, they feel cheated. Why is it so?

You know intellectually that life is impermanent, but your emotion is still hooked on to illusion and expects life to be permanent. So, apart from intellectually knowing, you have to know emotionally, also.

Whatever you do, learn to respect your feelings and through feelings, know. For example, you are looking at a flower; you feel the flower, try to touch it emotionally. Look at the flower through 100 eyes as it were. Then, you will find there is a kind of exchange that happens between you and the flower. You will feel the flower is seeing you, you will know through your heart how the flower is contributing to you through its fragrance and so on. You will learn to understand the flower other than through the mind. Even when you are eating an apple, feel the apple through your touch, through your eyes, through its fragrance and with feeling eat the apple and you will see how the apple is contributing to you.

Can you relate to your wife, husband or boss in this way? Learn to know through your feelings also. Then work becomes joy; work becomes a holiday. You don’t need a holiday to enjoy your life, work becomes a movement of joy and hence a holiday, a restful day and spiritual vacation.

Q. I always quarrel with my wife. Should i leave her?

Look at the issue; observe deeply. By leaving her, you continue to keep the same mind that has the conflict. It is like despite wearing clean socks, you are moving around with dirty socks in your pocket. Every place you go or visit will stink. This stink is not because of the place but because of your dirty socks. So the cause for the conflict is not your wife but your mind. Your mind has not learnt to deal with your wife.

Have you seen a surf rider? He knows that the oncoming wave is dangerous. Still he is flirting with it. The surf rider knows how to deal deftly with the wave and have fun. Any difficulty is like a big wave. You should know how to deal with it. So the cause for conflict is your mind. Mind is dependent on your wife for the mind is using your wife for your joy. When the mind is using the other for joy, there is a process of isolation that happens. When one uses the other, then ‘i’ becomes more valuable than the ‘other’, and the same happens to your partner. Each one is using the other for meeting one’s end, and this creates isolation. Any isolation is cause for conflict. Connectivity is the way out. Love brings in connectivity and ego brings in isolation.

Bengaluru: Management Through Mahabharata, March 23-24. Contact (080)-2552 6100/ 101/ 95355 50066/ 99017 77003.

Hyderabad: Stress Management Through Gita, March 16-17, Contact (080)-2552 6100/ 101/ 98490 29027.

Mumbai: Harmony in Life Through Gita, April 6-7, Contact (080)-2552 6100/ 101 / 98200 81661.

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What leads you towards excellence?

By GS Tripathi

There is a saying, “Nothing succeeds like success; and nothing fails like failure.” We appreciate the end results, but never look at the efforts. It points to a business-like approach. But life is much more than business. Two students joined a laboratory to do research. One pursued a stereotype approach, followed a well-known path and got some results, published them and left the laboratory with a certificate. The other tried to do something new, but at the end of five years, finished only half of what he was meant to do. He did not get a certificate, because there was no appreciation for his unconventional efforts. The attempt to innovate was nipped in the bud.

A company asked a scientist to develop a solar cell. He developed one, but the efficiency of the solar cell was half of the efficiency of the solar cell available in the market, and the manufacturing cost was double. The scientist was fired.

Both examples suggest that we are not ready to pay a price for innovation. In both cases, there was no lack of sincerity and effort. We do not have patience to develop on our own. We borrow and buy the by-products of others and enjoy them. When we passed out from the school, our headmaster gave a piece of advice. He said, “Dear boys! While growing up, try to depend less and less on others and more and more on yourselves. That would help you develop confidence and lead you towards excellence.”

Today we are lamenting the lack of excellence everywhere; in our educational institutions, in our science, technology and in our manufacturing and services. Ideas are borrowed. Implementation processes are borrowed. Technology is borrowed. Therefore there is no excellence. When we have nothing to show in the present, we go back to the past and claim that our past was better than others. How long will we bask in past glory which has now only limited or no relevance?

Not long ago we did produce a few Nobel laureates, great thinkers and reformers, leaders and doers. It happened because we yearned for change and to achieve it, we were committed and prepared to undertake sacrifices in order to prove our potential and excel.

The spirit of sacrifice gradually faded after Independence. The need of the hour is to excite the youth, encourage them to follow the path less travelled, to overcome the hurdles of destiny, and to shift the target forward so that they can learn to walk ahead fearlessly. Uncertainty could be converted into certainty and hurdles into opportunities.

Only a robust general educational system, can help us achieve this. Positive change will come only when the means of change is based on truthfulness and honesty. MK Gandhi brought about a change in us because he adhered to these principles under all circumstances.

Growth must be universal, not local. In science we have seen that universal laws are more effective than the local ones which are subject to fluctuations. There are many scientists but only a few are remembered, like Newton, Einstein and Darwin because they showed us the eternity of science and the beauty of its creations.

Science is not destructive, it is our inability to use it for constructive, peaceful purposes that proves to be dangerous.

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Shivaratri fulfils God’s promise in the Gita

By BK Gayatri Naraine

Shiva has a unique place in the Hindu pantheon. Being incorporeal, Shiva alone is usually not represented by a deity, and instead, is depicted by the lingam. The names of Shiva temples in India bear the suffix ‘nath’ or ‘ishwar’ to indicate that he is the preceptor of all beings. One of the many names of Shiva is Sarveshwar, Lord of all. Images of the deity Shankar often show him meditating in front of a Shivalingam.

Hindu mythology speaks of Krishna and Rama as avatars, they were born and they died. They are said to have worshipped Shiva. Other gods also take physical birth, but Shiva neither takes birth, nor dies.

Shiva incarnates himself in a human body, an occurrence that is celebrated during Shivaratri. Shiva’s incarnation is associated with ‘ratri’ or night because he manifests in this world when it is enveloped in the darkness of ignorance and evil. Omniscient Shiva dispels the darkness by giving humans the light of knowledge. The three parallel lines on the Shivalingam are symbolic of Shiva’s knowledge of the three aspects of time. The eye in the middle of the lines indicates the eye of wisdom he gives to human souls.

The Mahabharata refers to the regenerative role of Shiva, saying that when the world had plunged into darkness and vicious proliferation, “an egg-like form of light descended and established a new order”. In the Dharma Samhita part of Shiva Purana, it is said that at the end of Kaliyuga, during the time of destruction, a magnificent light revealed itself, blindingly luminous, radiant and eternal, and the world was created through this light.

Shivaratri is commemoration of the arrival of Divinity in this world to salvage humanity. In the Bhagwad Gita Krishna says that whenever righteousness declines and unrighteousness arises, he manifests for the protection of the good, destruction of the wicked, and reestablishment of a righteous order.

The Gita hints at this role of Shiva when Krishna says: “I am ‘mahakaal’ (God of Death). Death can never approach me.” Such an assertion can be made only by Shiva, the Supreme, Paramatma. Soul, one who never takes birth, is Mrityunjaya, immortal.

There is no room for confusion about the roles of Shiva and Krishna, because there is but one God, though deities may be many. The Supreme of all souls, across different faith traditions, is understood as being incorporeal and omnipotent. The Ocean of Peace, the Saviour and Almighty, is forever beyond the limitations of a physical existence.

He performs his tasks by giving power to his spiritual children, these gods and goddesses, the slayers of demons, who are also embodiments of purity, love and wisdom. They are not supernatural beings, but humans with divine qualities. They foster these qualities in their fellow humans, nurturing a new, elevated consciousness, and thus serve as divine instruments in the task of creating a righteous world order.

This is the secret of Maha Shivaratri, which will be observed on March 4 this year, the night the Supreme comes to liberate his children from suffering and sorrow, as promised in the Gita.

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There Is No Reality Other Than Shiva



Kashmir Shaivism describes Shiva as Nirapeksha, the Absolute Being, the one without a second. The term ‘absolute’ is understood in two different ways: basically, it means that which exists by itself and needs no other support for its existence. The term relative, in contrast, refers to that which depends on some support.

Shiva, the absolute, is unborn and without beginning. As against this the world is relative, for it is dependent upon Shiva not only for its existence but also for its sustenance. The absolute thus is independent, while the relative is dependent.

Shiva is the absolute not only by virtue of being existent but also by being known. Awareness, is the very nature of Shiva, for Shiva is Consciousness. Insentient matter does not have the power to know, whereas ‘to know’ is the natural quality of consciousness. And part from knowing other things, consciousness also knows itself; it is svaprakasha, self-illumined. Thus, Shiva is both self-existent and self-illumined.

Absolute is also that which is all-pervasive. In Kashmir Shaivism, everything that exists is called Shiva. There is no ‘other’ in Shiva; it encompasses everything; the entire universe is a selfmanifestation, an extension of Shiva. There is no duality in consciousness.

The non-dual characteristic of Shiva is thus a natural corollary of its basic nature – absolute independence. Had there been a reality apart from Shiva, this reality would naturally impact the absolute nature of Shiva – the independence of Shiva would be restricted by this other reality. Thus, in order to remain truly independent, Shiva ought to be devoid of any duality. Shiva is therefore absolute, both in the sense of being perfectly independent and also in being a non-dual reality that encompasses everything in the universe, including the so-called insentient objects. There is thus no reality other than Shiva.

Non-duality does not mean the total absence of apparent duality; what it means is that the one and the same reality manifests itself in different forms. This can be substantiated by the example of the myriad diversities projected in the dream-world – though appearing to be different, they are in reality a part of the dreamer himself. This is because the dream objects are nothing but thoughts projected as things. In the same way, the universe, which is a projection of Shiva, is substantially one with Shiva. It would thus not be wrong to say that the world of duality is nothing but Shiva manifesting in different forms.

Though the absolute being, Shiva, is devoid of all diversities, yet all diversity emanates from him. The example of the liquid present in peacock’s egg, which is colourless, illustrates this. It is rather ironical that though the liquid is colourless yet all the colours of the peacock’s plumes come out of it.

Thus, Shiva, in the process of enacting his drama of manifestation as the wondrous universe with myriad names and forms, sheds his undifferentiated state and accepts differences of his own volition; hence his unlimited powers appear to have shrunk. Shiva thus is free to manifest the way he likes; he is also free not to manifest at all. Manifestation of the world is an act of absolute freedom on the part of Shiva. Creation is merely Shiva’s ‘lila’ (sportive activity), spanda – a free and spontaneous act without any determining factor from within or without.

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Niagara Fall

The winter storm that has turned midwest and northeast regions of North America into a deep freezer has now brought the Niagara Falls’ rushing waters to a halt in places. Visitors captured pictures of the frozen water and majestic sights on the site, that straddles the border between Canada’s Ontario and the US state of New York

Be the first to comment - What do you think?  Posted by admin - January 24, 2019 at 1:08 pm

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Stepping Into Eternity Is A Possibility



Why would stepping into eternity be any more difficult than stepping on to the moon? From earth, man has sent a satellite into the orbit of Mars, several million miles away. Humanity is making tremendous advances in science and technology, especially in new age areas like artificial intelligence, robotics, reality augmentation and cutting-edge healthcare.

Despite these external achievements, as humans, we are still relatively primitive, inwardly. There isn’t substantial progress that can compare with advancements in other fields. Evolution from primates to human beings seems to have happened more in biological terms and not so much in the inner sphere.

Human beings may have raced ahead of plants and other animals in physical survival. Earth and environment are being exploited by human beings for their selfish ends. But within himself, a human being is waging a war – against desire, avarice, violence, greed and envy, to name a few. This inner battle also manifests as an outward battle for power, oneupmanship, supremacy over his fellow humans and other beings, which then becomes the cause for intense violence and competition. Naturally, that takes a toll on peace, calm and happiness, both for the individual and humankind as a whole.

What do we want in our lives – happiness, contentment and inner peace? It is indeed possible to have them, not just for one person or one country, but for the whole world. But how can we get it when we are always torn apart between desire and control, selfishness and sacrifice, joy and sorrow, war and peace?

To go very far, one must begin very near, although it should not be mistaken that psychological evolution is a function of time. By very near, one refers to the relationship that one has with one’s own parents, siblings, grandparents, cousins, neighbours and friends, and with that stranger on the street passing by. How does a person observe the street dog, the green tree with its beautiful branches and its dancing leaves, the vegetable seller pushing his cart and calling out to prospective buyers, the housemaid lost in her daily chore of housekeeping, the beggar, the rich man in his limousine, the blue sky, the sunset, and the twinkling stars?

The very observation of all these without the yearning to change or control them is itself the seed of man’s inner transformation. Eternity and paradise are not billions of miles away, at the edge of the universe. They are right here, at kissing distance, or even closer, within us.

You may visit places of worship, go on pilgrimages and do charity, but you can’t hide your frailties and fallibilities in these acts and call yourself a ‘good, kind-hearted soul’.

Before even asking how to step into eternity or knowing how to get there, is it not important that we keep emptying all the unwanted content of consciousness? This then translates into right behaviour, right action and, right relationships both with other human beings and the earth. You may call this the preliminary state of preparedness.

Once we get to this point, then, the door to eternity may not be too far away and you may even know how to walk to it. Otherwise, we can let our imagination run wild about our notions of eternity and the Ultimate, and they will only be phantasmagoric, not real and substantial.

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महाभारत के बारे में अज्ञात तथ्य क्या है?

  1. सहदेव को युद्ध के बारे में सबकुछ पता था, लेकिन उन्होंने किसी और को सूचित नहीं किया क्यों कि उन्हें शाप दिया गया था कि अगर उन्होंने इसे किसी के सामने प्रकट किया, तो वह मर जाएगा।
  2. कृष्ण की एक बहन थी जिसका नाम एकानंद था जो नंद और यशोधा से पैदा हुई थी।
  3. भीष्म जानते थे कि शिखंडी अपने पिछले जन्म की महिला अम्बा थी। यही एकमात्र कारण है कि उसने उस पर तीर नहीं चलाया और अर्जुन ने शिखंडी को ढाल की तरह इस्तेमाल किया।
  4. भानुमति भगवान कृष्ण की भक्त थीं।
  5. बलराम अभिमन्यु के ससुर थे। उनकी बेटी वत्सला अभिमन्यु की पत्नी थी। वास्तव में बलरामवत्सला की शादी लक्ष्मण (दुर्योधन के पुत्र) से करनाचाहते थे लेकिन अभिमन्यु को यह पसंद नहीं था क्योंकि वह वत्सला से प्यार करता था। उन्होंने अपनेभाई घटोत्कच को हस्तक्षेप करने के लिए कहा।घटोत्कच लक्ष्मण के विवाह समारोह में गया औरदूल्हे को डराया। वह जादू द्वारा अभिमन्यु के लिए वत्सला को ले आया। लक्ष्मण ने भय से आघात किया और कभी शादी न करने की कसम खाई।दुर्योधन के गुस्से को और भड़का दिया गया जब उसने अभिमन्यु से वत्सला की शादी के बारे मेंजाना।
  6. बलराम अभिमन्यु के ससुर थे। उनकी बेटी वत्सला अभिमन्यु की पत्नी थी। वास्तव में बलराम वत्सला की शादी लक्ष्मण (दुर्योधन के पुत्र) से करना चाहते थे लेकिन अभिमन्यु को यह पसंद नहीं था क्योंकि वह वत्सला से प्यार करता था। उन्होंने अपने भाई घटोत्कच को हस्तक्षेप करने के लिए कहा। घटोत्कच लक्ष्मण के विवाह समारोह में गया और दूल्हे को डराया। वह जादू द्वारा अभिमन्यु के लिए वत्सला लाया। लक्ष्मण को भय से आघात पहुँचाऔर विवाह न करने की कसम खाई। दुर्योधन केगुस्से को और भड़का दिया गया जब उसने अभिमन्यु से वत्सला की शादी के बारे में जाना।
  7. दुर्योधन की बेटी लक्ष्मण का विवाह सांबा(कृष्ण के पुत्र) से हुआ है। सांबा की मृत्यु के बाद, वह सती हो गई थीं
  8. बलराम ने सुभद्रा से दुर्योधन से शादी करने की योजना बनाई था लेकिन वह अर्जुन से शादी करनाचाहता थी इसलिए वह उसके साथ भाग गई।
  9. अर्जुन को अपने वैवाहिक कानूनों को तोड़ने के लिए दंडित किया गया था जिसके परिणाम स्वरूप अर्जुन की तीन और पत्नियां हुईं- चित्रांगदा, उलूपी और सुभद्रा।
  10. अभिमन्यु वास्तव में कलयवन नामक एक दैत्यकी आत्मा थी। कृष्ण ने कलयवन जला दिया था और आत्मा पर कब्ज़ा जमाने के बाद उसे एकअलमारी में रखने के लिए द्वारका ले गए थे।घटोत्कच, (जिन्हें हिडिम्बा ने द्वारका में सुभद्रा कीदेखभाल के लिए भेजा था, क्योंकि पांडवों को वनमें भेजा गया था) को कृष्ण ने देखा और उनसे डांटमिली। उसने जाकर सुभद्रा को मामले की सूचना दी, जो जाँच के लिए नीचे गई थी। उसने अलमारी खोली और एक सफेद रोशनी उसके गर्भ में प्रवेश कर गई। यही कारण है कि जब अभिमन्यु गर्भ में थे तो कृष्ण ने चक्रव्यूह का आधा रहस्य ही बताया।
  11. एकलव्य वास्तव में कृष्ण का चचेरा भाई था।वह देवाश्रवा (वासुदेव के भाई) का पुत्र था, जोजंगल में खो गया और एक निशा हिरण्यधनु सेमिला। रुक्मिणी के स्वयंवर के दौरान अपने पिताकी रक्षा करते हुए एकलव्य की मृत्यु हो गई। वह कृष्ण द्वारा मारा गया था
  12. युधिष्ठिर की देविका नाम की दूसरी पत्नी थी।वह सेव्या जनजाति की गोवासना की बेटी थी।उसका बेटा युधिया था
  13. शिखंडी के एक पुत्र था जिसका नाम क्षत्रदेवाथा। उनका विवाह दशरन राजकुमारी से हुआ था।
  14. कर्ण के पहले पुत्र सुदामन (16 वर्ष) की मृत्यु द्रौपदी स्वयंवर में हुई। उन्होंने विराट युद्ध में अपनेपालक भाई शत्रुतापा को भी खो दिया। दोनों अर्जुनद्वारा क्रूरतापूर्वक मारे गए थे।
  15. कृष्ण ने महाभारत युद्ध के बाद कर्ण के सबसे छोटे पुत्र वृषकेतु का कार्यभार संभाला। कृष्ण नेउन्हें सभी दिव्य विद्याएं सिखाईं लेकिन उनसे कहा कि उन्हें किसी और को न सिखाएं क्योंकि कलयुग के लोग इसका दुरूपयोग करेंगे ।
  16. कृष्ण की वैकुंठ जाने के बाद, अर्जुन कृष्ण की पत्नियों को आम लुटेरों से बचाने में असमर्थ थे।उनका धनुष भारी हो गया और वे अपने सभी मंत्रभूल गए। 8 मुख्य पत्नियों ने आत्महत्या कर लीऔर दूसरे का अपहरण कर लिया गया।
  17. कृष्ण की 16000 पत्नियां अप्सरा के अवतारथीं।
  18. युयुत्सु दुर्योधन का सौतेला भाई था। वहधृतराष्ट्र और उनकी वैश्य पत्नी का पुत्र था। दुर्योधनने उन्हें वित्त मंत्री नियुक्त किया था। बाद में उन्हें परीक्षित के कार्यवाहक और हस्तिनापुर के शासनकर्ता के रूप में नियुक्त किया गया। उन्होंने देखा कि सिंहासन के बाद जब तक परिक्षित शासन करने के लिए पर्याप्त था। जब वह परिक्षित को बचाने में सक्षम नहीं हो तो युयुत्सु ने आत्महत्या कर ली ।
  19. परीक्षित की पत्नी मद्रवती एक मेंढक थी
  20. द्रौपदी भीष्म के अंतिम क्षणों में उन पर हंसीथी, जबकि वह ज्ञान दे रहे थे। उसने उससे कहा, वह हस्तिनापुर में द्रौपदी का अपमान को रोककर यहसब रोख सकते थे जो उसने नहीं किया।
  21. दुर्योधन इंद्रप्रस्थ के सभी सेवकों के साथपांडवों को अपमानित करने के लिए द्वैत वन में गयाथा। वहाँ गन्धर्व, चित्रसेन और उनके अप्सराएँ तालाब में आनंद ले रहे थे। दुर्योधन ने चित्रसेन कोकुंड छोड़ने के लिए कहा लेकिन उसने मना करदिया, उनके बीच बहस छिड़ गई। चित्रसेन नेदुर्योधन पर हमला किया। पांडवों ने चित्रसेन से कहा कि उससे जाने दे। चित्रसेना जो कि अर्जुन का मित्रथा, ने दुर्योधन को बख्शा । दुर्योधन हालांकि अपमानित हुए पर अर्जुन को धन्यवाद दिया और उससे पूछा कि वह उस इस उपकार के बदले क्या लेंगे । अर्जुन ने कहा कि वह अन्य समय मांगेगा।
  22. युद्ध के दौरान, दुर्योधन ने भीष्म पर पांडवों केखिलाफ अपनी पूरी शक्ति का उपयोग नहीं करनेका आरोप लगाया क्योंकि वह उन्हें दुर्योधन सेअधिक प्यार करते थे। भीष्म ने अपने क्रोध में 5 स्वर्ण बाण लिए और उन्हें मंत्रों से विभूषित किया।उन्होंने प्रतिज्ञा की कि इस बाण से अगले दिनसूर्यास्त से पहले पांडव मर जाएंगे। दुर्योधन कोसंदेह था कि भीष्म कभी उन तीरों का उपयोग नहींकरेंगे, इसलिए उन्होंने उन्हें अपने साथ रखा औरयुद्ध के कगार पर अगले दिन उन्हें भीष्म को देने का फैसला किया। कृष्ण, अर्जुन को अपना इनाम लेनेके लिए भेजते हैं जो दुर्योधन के अंत से लंबित था।अर्जुन ने दुर्योधन से उन 5 सुनहरे तीरों के लिएकहा।
  23. कर्ण वह पहला व्यक्ति था जो भानुमति के विवाह के दौरान जरासंध का वध करने वाला था।बाद में, मारे जाने के कगार पर, वह कर्ण को अपना दोस्त बनाता है।
  24. कर्ण द्वारा द्रौपदी की अवज्ञा की गई थी। 3 बार उसे कोर्ट में आने को कहा गया लेकिन उसनेमना कर दिया। दुर्योधन ने अपना आपा खो दियाऔर दुशासन को किसी भी कीमत पर अदालत मेंलाने के लिए कहा।

Be the first to comment - What do you think?  Posted by admin - January 23, 2019 at 3:31 pm

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Deconstructing Brahmn Through Devotion


Pranav Khullar

Within you is the power that can heal any internal disease. And within you is the treasure that can deliver you from any financial crisis. Within you is a tremendous power. Trust it … it can never fail in delivering you.

Sadhu TL Vaswani

Ramanuja’s position in Vedantic metaphysics is unique in its attempt to resolve the nature of reality, the ontological paradox of reality as ‘one and many’ by seeing the two not as opposites, but as being complementary to each other. His Vishishtadvaita philosophy presents a world in which the ‘one’ unity expresses itself in and through a multiplicity of forms, the ‘many’. Both are held together in an organic whole, the Absolute expressing itself through multiple finite beings, immanent in them, yet transcending them. Both the Absolute and the plural world are real, and both realise their value in and through the other.

Having addressed the core metaphysical issue, Ramanuja then applies this principle to map out and define Brahmn as Parama Purusha, not an abstract principle, but as “God qualified by individual selves and matter”. The philosophical concept of Brahmn, the Absolute, gets merged with the religious concept of Ishwara, God, and reality is now realisable through devotional experience. The earlier Vaishnava mystic devotional tradition of the Alwars gets merged in the metaphysics of Vishishtadvaita, where the empirical world is controlled and supported by a Saguna, personal god, and the relation between God and the plural world is described as the sarira-sariri-bhava, that is, the connect between body and soul.

Ramanuja’s ‘Sri Bhasya’, a commentary on the Brahma Sutras, presents a theological framework to metaphysics by establishing Supreme Brahmn as Vishnu, Narayana or Srinivasa. He states that liberation for human beings consists in surrendering to Him, in the spirit of saranagati, seeking refuge in Him. This philosophy was later elaborated upon by Vallabha and Chaitanya.

Shankara’s Advaita philosophy that the world is unreal, that the individual soul and Brahmn are one, that only Brahmn is knowledge-bliss and not the one who possesses these attributes, are all countered by Ramanuja in the Sri Bhasya. Vedanta Desika was to later define Ramanuja. His position as reflected in Vishishtadvaita, qualified monism, as opposed to Shankara’s Advaita, absolute monism, says he comes closer to the original intent of the Brahma Sutras than Shankara does.

This metaphysical position of holding the phenomenal world and the Absolute as both being real worlds, also acted as the trigger for major social reform which Ramanuja pioneered in his time. His philosophy of synthesis allowed him to view the world with a very large heart, and gave him the conviction that there can be no caste, community or gender restrictions in the eyes of God. All are equal in the opportunity to serve and realise God.

Ramanuja threw open temple entry to the so-called untouchables of his day. He personally supervised their entry into the temple of Lord Thirunarayana at Melkote, in Karnataka, giving them a new, ennobling name, Thiru-Kulattar, as belonging to the family of Lakshmi, the Divine Mother.

Ramanuja publicly shared the Ashtakshari Mantra – Aum Namo Narayana – with one and all, to the dismay of his guru. Later, seeing his compassion for people, his guru exclaimed that Ramanuja had truly imbibed the spirit of the mantra.

As one stands before the figure of Ramanuja inside the sanctum complex of the Srirangam temple, his real nature as a bhakta strikes on, a devotee who deconstructed the abstract notion of Brahmn and turned it into a vision of a personal God who can be reached and realised through devotion.

Be the first to comment - What do you think?  Posted by admin - January 21, 2019 at 1:32 pm

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RARE CLOSE-UP: An Asian cuckoo also called koel perched on a tree at CSMT

Be the first to comment - What do you think?  Posted by admin - January 8, 2019 at 4:49 pm

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